AN ALPHABET of the holy PROVERBS of KING SALOMON specially from the beginning of the tenth Chapter to the end of the booke: For the helpe of memorie and for a more ready fin­ding out of any whole sentence, if onely the beginning be called to mind: with a short interpretation of the more hard Prouerbs, wherein also diuers tran­slations are compared and laied together for a further helpe to vnder­standing. Collected and set down in this order with a mind desirous to procure that these holy Pro­uerbs might be made yet more fami­liar euen to children by the de­light of so plaine and fami­liar a method.

The heart of a wise man guideth his mouth wisely, and he addeth doctrine by his lippes. Prou. 16.23.

As a thorne comming into the hand of a drunkard, so is a parable in the mouth of fooles, Prou. 29.9.

Printed by Robert Robinson for Robert Dexter. 1596.

❧ TO THE RIGHT HONORABLE yong Lord THO­MAS Lord WENTWORTH, and to MR. ROBERT RICH the eldest sonne of the right Honorable the Lord RICH, for a gratulatorie testimonie of duetifull affection and thankefulnes to their hono­rable parents: with his most humble & heartie praier vnto GOD the onely au­thor and aduancer of all true nobilitie, that it maie please him of his infinite mercie to increase them in all such wor­thie giftes and graces of his most holy spi­rite, both for learning and godlinesse as may more and more adorne and bewtifie their noble degree; through our Lord Ie­sus Christ the Lord of glorie and life, A­men.

R. A. A minister of Gods word hath dedicated this alphabetical collectiō of the holy Prouerbs of King Sa­lomon.

To the Christian Reader grace and peace.

BEloued in the Lorde (Right christian & prudent reader) may it please thee to vnder­stand that I thy poore well willer, doe willingly accord, and reli­giouslie professe together with thy self, that the most holie scriptures of God are set downe and deliuered vnto vs, by his owne diuine dispensation, in all wise and holy perfection, not onlie for the matter therein contained, but also euen for the order and manner it selfe, whether for phrase of speach, or for coherence of sentence, yea euen in those parts which to vs maie seeme lesse coupled and knit together then the rest.

Where as therfore this present di­gesting of the holie prouerbes for the greater part (of the whole booke) in that forme which here thou seest is far differing from the originall dispo­sing of them; yea so as they may seeme [Page]transposed as it were out of their natu­rall and kindly seat & soyle: I thought it necessarie by way of intreatie (euen for the pittie thou bearest toward hu­mane infirmitie) to seeke to obtaine that fauorable allowance at thy hands) wherin God hath vouchsafed the first permission and leaue) which cannot otherwise by anie other sufficient rea­son be extorted from thee.

Now then may it please thee to bee intreated, yea rather by humble and heartie intreatie to be ouercome, one­ly so farre to fauor this bold enterprise as it may be either discerned by light of thy fauorable iudgement or shall bee found by willing diligence in the vse of it, to be helpefull to anie, toward the more profitable reading and remem­bring of these diuine sentences, in that holie order wherein the holy pen-men of the Lord haue first set thē downe.

If this request may seeme reasonable vnto thee vpon the premises and also according to al good hope which may be conceiued herein: then also may the [Page]practise of the Lorde himselfe who hath succoured memorie by his owne disposing of diuers portions of his ho­ly & blessed worde in the same order, (as is euident in the holie language both in sundrie Psalmes and in the La­mentations of Ieremie: and euen in the last Chap. of this booke of the Pro­uerbes) this I say may further induce thee to conceiue so much the better liking of this indeuoure, at the least vpon such wise caution as the matter requireth: that is to say, that the comparison bee in no wise equalled herein, but onlie tolerated as an hum­ble reuerend & begged imitation for a helpe to our weak and frayle memo­rie as hath bene saide.

Besides through the grace of God, it may bee thou shalt finde something performed in this poore labour which of thy selfe thou wilt iudge, not a toge­ther vnworthie some peece of thy gentle acceptaunce. Namely in that the translation of diuerse sentences is somewhat neerer fitted to the authen­ticall [Page]text: and also because the diuers interpretations of manie sentences are presented before thee in one short view, for the exercising of thine owne modest iudgement and wittes in ma­king the best choise, as in some fewe places (not doubting of thy good leaue) I haue not feared to doe.

But that I bee not tedious; I will rest in this perswasion that thou wilte yeeld to bee of this minde (in such sort as hath beene intreated) that what good and helpfull way soeuer (whe­ther thus by the order of the letter, or by laying together all sentences con­cerning one & the same matter which indeede often falleth out in this alpha­bet, but must be left to an other labour as touching the exact performance of it) I will rest I say perswaded, that thou wilt account euery commodious way, seruing to make this excellent portion of the worde of God more fa­miliarlie knowne, and to drawe it forth to a more plentifull and holie vse, to be accepted as a grace giuen from him [Page]who is the only author of euery good gift and grace.

Hitherto for the manner of the pre­sent disposing of these holy sentences: I beseech thee (gentle reader) to heare me in a few words concerning the sen­tences themselues, as touching the most excellent wisedome comprised therein.

Many make great reckoning of the sentences of Tullie and Seneca and ma­ny other fine witted heathen mē. And verily they are not to bee contemned especially of wise Christians, the least whereof can more holilie vnderstande and also make better vse of their owne sentences (such as poynt towards any good matter) then they could them­selues. And also by such sentences sca­tered and dispersed in their writings we may as by certaine ruines perceiue what was the excellent frame & buil­ding of mans first creation.

But what are those their sentences, and the rather if they bee interpreted according to their heathnish & pro­phane [Page]minde, seing they had not the true knowledge of God, nor of them selues, nor of anie thing pertaining to true religion and godlinesse: seeing al­so their guide was but corrupt and ob­scured light of weake and vnperfecte reason: what (I say) are all those their sentences, in comparison of the most holy and perfectly wise prouerbes of King Salomon? Yea in comparison of such of them, wherein, for som appea­rance of wordes, they might seeme to aime at the same thing with him? For all the sentences of this our heauenly teacher (a verie true maister of senten­ces indeede) they are holie and hea­uenly, proceeding from the holy spi­rite of God in the work of his regene­ration and new birth, through a spe­ciall enlightning & sanctifying of the heart, tongue and penne of his ser­uantes, whose faithful labours are met in the publishing of them for the com­mon instructiō of the Church of God: but the sentences of heathen men are in themselues vnholy, earthly and pro­phane [Page]The sentences of King Salo­mon are all grounded vpon the true knowledge of God, in the faith of Christ Iesus our redeemer & sauiour, who is the only true light of men, and the verie life, soule & spirit of all sonud doctrine and perfect instruction: they haue also their scope and drift, the glo­rie of God cheefely, and then the faith and repentance of Gods people vnder the assured hope of the forgiue­nesse of sinnes, and of the inheritance of eternall life in the kingdom of hea­uen: but the sentences of the heathen are nothing so, but wanting all sure ground they teach rather a shadow of vertue, then vertue indeede, & ther­fore without a better teaching all the fruite vanisheth awaie in an idle and fruitlesse speculation.

Moreouer as the sentences of King Sulomon guide vs certainly to the right end of faith, euen the glorie of God & saluation of our soules, so do they laie out and perfectly describe vnto vs the onely right waie of holie obedience [Page]and dutie both to God and man: but all the goodlie direction of humaine and philosophical vertues dieth in the seruing of mens owne turnes, eyther for the gayning of worldly prayse or worldly honour, or for some other like end, in so much as it is truely said that (the matter truely scanned) all their vertues are but shining and glittering sinnes.

Wherefore nowe vppon such vne­quall comparison let euerie of vs pro­uoke our harts to haue these most ho­lie sentences among the rest of the sa­cred scriptures in more high and pre­tious estimation in finitely aboue all sentences of heathen men. And to this purpose I beseech thee to cōsider with mee that whatsoeuer may haue speciall force to moue the minde to desire a thing absent, to ioy and de­light in it being present, and to hope for after fruite by it, they all doe meete in the gratious sentences of King Salo­mō (considered together) as in one sub­iect. For what moueth the minde to [Page]desire any thing, but fame, sweetenes, pleasure, riches, bewtie and such like? What delighteth but the same things, & therewithall in the matter of speach and instruction, these three thinges plainnes, breuitie, and varietie? And what afterfruite is more comfortable then ioy after sorrow, saftie after dan­ger, glorie after reproch, and if there be any other like vnto these.

Behold then what fame (the fame of our Sauiour only excepted) was euer so greate as the fame of Salomons wis­dome? How sweete are his wordes as ointment & sweet perfume to reioyce the heart by all kinde of sweete coun­sell? How pleasant and bewtiful like apples of golde with pictures of siluer? How rich, euen like the chaine about the necke, yea like the diadem and glorious crowne vpon the heade? Againe doe not K. Salomons prouerbes most briefely containe most ample & large matter? doe they not leade vs as it were by the hand into verie high turrets whence by a quick vew we may [Page]easilie behould manie thinges a far off which would aske greater paines & longer time to bee lesse discerned of the wisest among vs, walking through the low vallie of our owne thoughts? Touching varietie, what a large gar­den is here vnlocked vnto vs, full of all sorts of sweet fruit & pleasant flowers: what a store-house for al plentie of spi­rituall foode and vittaile? what a war­drope with robes fit to decke the mindes of all that resorte to it like princes children? what a iewell-house of all kinde of pretious iewels to gar­nish the soule withall? what a libra­rie of all flowers and elegancies of the best learning as in one litle enchiridi­on or shedule to replenish thy minde with holie vnderstanding & wisdome? And touching the fruite therefore of these so excellent sentences wel lear­ned & digested in the mind and holi­lie practised in the ordering of the life, who can reckon them vp in order? Only this shall now be saide in generall that blessed are they of God who will [Page]dayly exercise themselues in the me­ditation, remembrance, vse & practise of them as of any other the holy scrip­tures of God. Blessed are those Parents which wil wisely & carefully acquaint their children with them, as the verie manner of setting them downe in the name of a father most louingly and carefully teaching his childe doth declare that it is the will of God they should do so: and blessed for euer are those children who hearkning to their wise and godly Parents wil learne vn­standing and wisdome from them.

Now finally this booke is dedica­ted more particularlie to the honora­ble children aboue mentioned, to this end (beside the reason expressed be­fore) that by one duetie tendered to them, many by occasion therof, might be made partakers of a common bene­fite. And thus good reader, I com­mende thee to the Lorde, beseeching him most humblie for our Lord Iesus Christes sake to deliuer vs more and [Page]more from all vanitie of minde, and to preserue our harts with daily increase of all heauenly grace both for wise­dome and godlinesse, vnto his euerla­sting kingdome of glorie Amen.

Thine in the Lord both cra­uing thy faithfull prayer and also praying withal his heart for thee.

Prouerbs Chap. 4. verses 3. &c.

3. VVHen I was a Child with my Fa­ther, tender & deare in the sight of my mother;

4. He taught mee and said vnto me; let thine heart hold fast my words; keepe my comman­dements and liue.

5. Get wisedome, get vnder standing; forget thou not neither decline from the words of my mouth.

6. Forsake her not, and she will keepe thee; loue her and she will preserue thee.

7. Wisedome is the chiefe thing, get wisedome therefore; yea with all thy possession get vn­derstanding.

8. Exalt her and shee will exalt thee; shee will surely make thee honorable, if thou wilt im­brace her.

9. She will giue a comely ornament vnto thy head, yea she will giue thee a crowne of glo­rie.

Chap. 22. verse 6.

6. TEach a child in the trade of his way, & euen when he shall be old he will not de­part from it.

AN ALPHABET of the holy Prouerbs of King Salomon especially from the beginning of the tenth Chapter to the ende of the Booke.

A B

ABoue euerie watch, watch o­uer (or keepe) thy heart, for from it are the out-goings (or issues, that is to say, the actions) of life. Chap. 4. verse. 23.

A brother offended (to wit, by the euill and vnfaithfull dealing of a brother) is harder to winne then a strong Citie, and their con­tentions are like the barre of a pallace, or castle, Chap. 18. verse. 19.

A C

ACcuse thou not a seruant to his master, (or as the word signifieth, hurt him not with thy tongue; to wit by any vniust or vnchari­table complaint) lest he curse thee, & thou be founde to haue offended. Chap. 30.10. Read more in the letter. T. The wordes of A­gur. &c.

A child is knowne by his dooings whether his worke be pure and right. Chap. 20.11. Or thus, let euen the childe make himselfe knowne (or bewray himselfe) whether his worke be pure, and whether it be right. That is, let euery one euen from his childhood auoid all hypocrisie and dissimulation, acquainting himselfe to deale alwaies simplie and plainely both in word and indeed. To the which ende may that also be referred which followeth in the next verse: The Lord hath made euen both these, the eare hearing & the eye seeing. Ch. 20.12 And therefore (by good consequence) he both knoweth howe and also vvill in time discouer and lay open all counterfet dealing.

A continuall dropping in the day of stor­mie raine, and a contentious woman are a­like. He that hideth her (that is, vvhich go­eth about to hide her ill quality, yea though it be by vvise admonition and louing counsell) hi­deth the winde (that is, he looseth his la­bour, to vvit, vnlesse God giue speciall grace and blessing) for she will vtter herselfe as oile (or ointment) in his right hand. The smell vvhereof cannot be kept in. Chap. 27.15.16.

A D

A Desire accomplished (that is, the bles­sing desired beeing novve at hand and presently inioyed, specially the spirituall graces [Page 3]and blessings of God in assarance of his fauour) deliteth the soule: but it is an abhominati­on to fooles to depart from euill. So farre off is it from them to desire to doe the vvill of God, Chap. 13.19.

A discreet seruant shall haue rule ouer a lewde sonne, and he shall deuide the inhe­ritance among the brethren. Chap. 17.2.

A diuine sentence shall be in the lippes of the king: his mouth shall not transgresse in iudgement. Chap. 16.10. Or thus. Let a diuine sentence (or most sage, prudent and sharpesighted vvisedome) be in the lippes of the King: (that is, let him alwaies haue a holie care to speake vvisely and discreetly, but chieflie then vvhen he shall sit iudicially to giue sentence in vveightie causes, according to that vvhich follovveth) let not his mouth transgresse in iudgement. Reade in A. A true vveight. &c. Chap. 16.11.

A F

A Faithfull man (or as the hebrew soun­deth) a man of much faithfulnes (or a very faithfull man) shal abound in blessings; but he that maketh hast to be rich shall not be inno­cent. Ch. 28.20.

A faithfull witnesse deliuereth soules: but a deceiuer speaketh (or breatheth foorth) lies Ch. 14.25.

A faithfull witnesse (the hebrew is more sig­nificant, as before) A verie faithfull witnesse will not lie: but a false witnesse will breath out lies. Ch. 14.5.

A false tongue, (that is, a man of a false or deceitfull tongue) hateth those whome he af­flicteth, (or whome he woulde destroy) and a flattering mouth causeth ruine. Chap. 26.28.

A false witnesse (in heb: a witnesse of false matters) shall not be vnpunished: and he that speaketh lies (or breatheth foorth, that is, lightlie and vnaduisedly vtter­reth lies,) shall not escape. Chap. 15.5. And verse. 9. He shall perish. So also Chap. 21.28.

A false witnesse (in Heb. A witnesse of lies) shall perish: but hee that heareth (that is, the well aduised witnesse) shall speake for euer, or continually: to wit, with credit.

Affliction (or rather euill) followeth sinners, (to wit as pursuing and dogging them) but that which is good recompenceth the righ­teous. Chap. 13.21.

A foole despiseth his fathers instruction: but he that regardeth correction is prudent. Chap. 15.5.

A foole hath no delight in vnderstanding, but in that onely which discouereth it selfe [Page 5]to his heart. Chap. 18.2.

A foole powreth foorth all his minde; but a wise man keepeth it in till afterward, (or restraineth it) as touching the latter part. That is, he reserueth it for the fittest season. Chap. 29.11.

A fooles anger shall be knowne in a day, (that is, in a shorte time) but he that is wise couereth shame. That is, hee refraineth his anger which otherwise woulde breake foorth to his shame. Chap. 12.16.

A fooles lippes come with strife, (or make strife) and his mouth calleth for stripes. To wit, to his owne sore hurte, as it fol­loweth in the next verse.

A fooles mouth is his owne destructi­on, and his lips are a snare for his soule. Ch. 18.6.7.

A foolish sonne is the calamitie of his father, (that is, he is the cause of greate trouble to him) and the contentions of a wife are like a continuall dropping. To witte, which marreth and rotteth all, Chap. 19.13.

A friende loueth at all times: and a bro­ther is borne for aduersitie. That is, to help and succour in aduersitie. Or thus, and a brother is borne (or sheweth himselfe to be a brother in deede) in aduersitie. Chap. [Page 6]17.17

A froward person (or as the wordes of the text are) A man of frowardnesse (that is, such a one as is giuen to much froward­nes) soweth strife, and a tale-teller maketh di­uision among Princes, (or rather thus) separateth a chiefe friend, Chap: 16.28.

A G

AGe is a crowne of glorie, when it is found in the way of righteousnesse. Ch. 1631.

A gift in secret pacifieth anger, and a gift in the bosome greate wrath (or as the word signifieth) the vehement (or migh­tie) heat of wrath. Chap. 21.14.

A good man getteth fauour of the Lord: but he will condemne the man of wicked imaginations, Chap. 12.2. Or rather thus; The fauour of the Lorde preferreth (or aduanceth) a good man: but he con­demneth the wicked, (or mischeeuous) man.

A good name is to be chosen aboue greate riches, and louing fauoure is aboue filuer and aboue gold. Chap. 22.1. or ra­ther thus. A name (or fame, King Salomon meaneth indeede a good name or report, to wit, in the church of God and among good men) is to be chosen aboue greate riches, and fa­uour, [Page 7] (that is, gratious credit and estimation) is better then siluer and gould.

A gratious woman attayneth honour, as strong men attayne to riches, Chap 11.16.

A haughtie looke and a proude heart, yea euen the light of the wicked (that is, what­soeuer seemeth most excellent vnto them, or hath the greatest appearance) is sinne. Or thus: yea the enterprise (or endeauour) of the wicked is sinne. Chap. 21.4.

A I

A Ioyfull heart causeth good health, (or yeldeth good help to the medicin orphisick whether it be bodilie or for the soule) but a sor­rowfull minde (that is, a minde or spirit crushed with sorrow) drieth the bones. Cha. 17.22.

A ioyfull heart maketh a cheareful counte­nance, but by the sorrow of the heart the minde is broken (or chrushed as before,) Ch 15.13.

A K

A King by iudgement (that is, by execu­ting iudgment) mainteineth (or establish­eth) the earth, (as Psa. 75.3.) but a man of offeringes, (that is, receiuing giftes offered, such one as counteth all fish that commes to net &c.) destroyeth it. Cha. 29.4.

A King that iudgeth the poore in truth [Page 8] (or faithfully) his throne shal be established for euer. Ch. 29.14.

A King that siettth in the throne of iudge­ment, chaseth away all euill with his eyes. That is, God giueth a speciall blessing to such Kinges as be carefull in their owne personnes to see that iustice take place. Cha. 20.8.

All (or as the construction well beareth) euerie one that is proude in hearte is an abhomination to the Lorde: though hand ioyne to hand he shall not be vnpu­nished. (that is, no helpe or assistance shall deliuer him from the punishing hande of God.) Chapter. 16. 5. See in the letter. T. Though hand. &c.

All the brethren of the poore doe hate him, yea euen his friende, (to wit, he that was his friend in appearance) they all stand aloofe from him; though he be instant with wordes, yet they will not be neare. That is, they will not be intreated to helpe him Chap. 19.7.

All the dayes of the afflicted (or poore man, to wit, such one as is not content with his estate) are euill (that is, they are grieuous and irkesome to him) but to him that hath a good conscience, they are a continuall (or daily) feast. Chap. 15.15.

All the wayes of a man are cleane in his owne eyes (or thus in an other verie apt [Page 9]construction) Howsoeuer man as touching all his wayes, is cleane in his owne eyes (that is, seemeth so to himselfe) Yet the Lord pon­dereth the spirites. As though he should say noe counterfaite thing shall go for paiment with him: Cha. 16.2. Reade in. T. The preparati­ons &c.

A M

A Man cannot be established by wicked­nesse; but the roote of the righteous shall not be remoued. Chap. 22.2.

A man destitute of vnderstanding touch­eth the hand, (or clappeth hands) and be­commeth suertie for his neighbour. Chap. 17.18. He reproueth rash & vnaduised suerti­shipe.

A man of much anger shall suffer punish­ment: and though thou deliuer him, yet will his anger come againe. Chap. 19.19. Reade in the letter C. the next verse to Cha­sten thy sonne. &c.

A mans gift (to wit, whether we take it for that inward gifte wherewith God hath graced a man, or for that externall gift or present which he hath inabled him to gratifie any with all) it inlargeth him (that is, de­liuereth him out of straites) and bringeth him before greate men) that is, before men of greate state and dignitie, Chap. 18.16.

A man shalbe commended according to his wisdome: but the froward of heart shal be despised. Chap. 12.8.

A man shall be satiate with good things by the fruite of his mouth: and the recom­pence of a mans handes will God giue vn­to him, Chap. 12.14. Or rather thus; accor­ing to the naturall construction of the wordes. A good man shall be satiate by the fruite of his mouth, the recompence of his handes (that is, of his workes) shall he cause to returne to himselfe. That is, he shall receiue it to his owne benefit.

A man shall eate good thinges by the fruite of his mouth: (or as before) A good man shall eat the fruite of his mouth (that is, he himselfe shall enioy the benefit of his good and gratious and well ordred speach) but the soule of trespassers shall eate the fruite of violence. That is, it shall suffer vi­olence. Ch: 13.2.

A man that beareth false witnesse a­gainst his neighboure is like an hammer and a sworde, and a sharpe arrow. Chap: 25.18.

A man that boasteth of false liberali­tie (in heb: of a gifte of falshood, that is, of a false gifte, that is, such a one as promi­seth but performeth not) is like cloudes and winde without raine. Ch: 25.14.

A man that doeth violence against the blood, (that is, the life) of a man (or as some other translate, though all tending to one and the same ende) A man that is opressed (that is to say, earnestly pursued by the auenger of bloode, to wit, according to the lawe of God pro­vided in that behalfe) for the bloude of a man, let him fly to the graue, let no man stay (or support him) that is, let no man hinder speedie execution of the murtherer. Cha. 28.17.

A man that flattereth his neighbor, sprea­deth a nette for his feete. Chap. 29.5.

A man that hardeneth his necke, hauing beene often rebuked, shall be (as one) so­denly crushed to pieces, so as he cannot be cured, Cha. 29.1.

A man that hath friendes ought to shew him selfe friendly: for a friende (that is, some frende-bodie as we call him) is nearer (that is, he is more entirely affected, and beareth more hartie good will) then a brother (that is, then some naturall brother how neare soeuer they are linked by boud of consanguinity and na­ture. Chap. 18.24.

A man that loueth wisedome reioyceth his father but he that see deth (or companieth with) harlotes, wasteth his substance. (and so is a grief and burthen to him. Ch. 29.3.

A man that refraineth not his appetite, (or which hath no rule ouer his spirite and af­fection) [Page 12]is like a citie broken downe and with­out a wall. Ch. 25.28.

A man that wandereth out of the waye of wisedome shall rest (or cease, to wit, from his erring) in the congregation (or company,) of the deade. That is, he shall haue his portion with them whose thoughtes perishe and who haue no part in the king­dome of God. Ch. 21.16.

A man will giue his riches for the ran­some of his life: or thus. The riches of a man shall be the ransome of his life: (that is, it falleth out oftentimes that the rich man will he, nill he, must part with his riches to saue his life): but the poore man heareth no reproofe. (that is, he is quiet while the rich is sifted, to wit, in times of warrefare and tirannous gouernmente: so that riches as well as pouertie hath certaine peculiare dis­commodities. Ch. 13.8.

A man with a wicked eye, (that is, which hath an euill eye) hasteth to get riches, but he knoweth not, (that is, he willingly conside­reth not) that pouerty shall come vpon him. Ch: 28.22. yet this contrarie euent befalleth many of those which doe most greedily hunte afterworldly wealth.

A N

AN angrie man stirreth vp strife, and [Page 13]a furious man aboundeth in transgression. Ch. 29.22.

An angrie man stirreth vp strife, but he that is slowe to wrath (or long suffering) appea­seth strife. Ch. 15.18.

Anger is cruell and wrath is raging: but who can stand before enuie? Ch: 27.4.

An heritage hastily gotten at the begin­ning, shall not be blessed in the end thereof. Chap: 20.21.

An hipocrite with his mouth hurteth his neighboure; but the righteous shall be deliuered by knowledge. That is, by wise caution and diligente takeing heede to the worde of God. Ch: 11.9.

Answere not a foole accordinge to his foolishnesse, least thou also be like him.

Answer a foole according to his foolishnes, least he be wise in his owne conceite: that is, answer not folishlie, but with wise­dome as his follie requireth to be answered Ch: 26.4.5.

A P

A Poore man which oppresseth the poore, is like the raging (or sweeping) raine which leaueth no foode. Chapter: 28.3.

Applie thine hearte to instruction and thine eares to the wordes of knowledge. [Page 14] Chap: 23.12.

A prince which is destitute of vnder­standing and a great oppressor (shall shor­ten his daies) but he that hateth couetous­nesse (or gaine, to wit, vnlawfull and wic­ked gaine) shall prolong his daies, Ch 28.16.

A Prince is pacified by longe suffer­ing, and a soft toungue breaketh the bones. That is, it mitigateth and alayeth the anger of the very hard harted man, Ch: 25.15.

A prudent man foreseeing the plague (or euil whatsoeuer it be,) hideth himself (to wit, by humbling himself & seekeing mercy at the hands of God) but the foolish going on still (to wit without repentance) are punished. Ch. 22.3.

And againe. 27.12.

A reproofe entereth more into him that hath vnderstanding (or daunteth him more) then an hundreth stripes into a foole: (or, then if thou shouldest beate a foole a hun­dreth times. Ch: 17.10.

A rewarde (or gift) is as a pretious stone verie pleasant in the eyes of them that are greedy of it: it prospereth whithersoeuer it loketh. (Or tendeth) Ch: 17.8.

A righteous man falling downe (or ra­ther, turning aside, that is, declining from his righteousnesse whether for feare or through hope of preferment) before the wicked, is like a troubled well, (to wit, when the mied [Page 15]is roared and raised vp by treading in it) or a corrupted spring. Greate therefore is the sinne both of the one and of the other: but e­specially of those that doe trouble and mar the cleare spring. Chap: 25.26.

A righteous man hateth the lying word (or matter) but it causeth the wicked to stinke, and putteth him to shame. To witte, when his vvickednesse is found out in that he lo­ueth and delighteth to slaunder & lie. Ch: 13.5.

A righteou sman regardeth the life of his beast, but the tender mercies of the wic­ked (that is, the mercies which they acount tender) are cruell. Ch: 12.10.

A S

A Scismaticall person seeketh for that which he desireth (or that which is to his owne liking) he will haue to doo in euerie weightie matter. Ch: 18.1.

A scorner loueth not him that rebu­keth him, neither will he goe to the wise. Ch. 15.12.

A scorner seeketh wisdome and it is not; (that is, it will not be founde) but know­ledge is easie to him that will vnderstand. That is, it willingly presenteth and offereth it selfe vnto him. Ch. 14.6.

A seditious person seeketh onely euill: or thus, An euill person seeketh onely sedi­tion [Page 16] (or rebellion) to wit against the holy lawes of God: wherefore, a cruell messenger shall be sent against him. That is, God will in due time one way or other take vengeance of him. Ch: 17.11.

A seruant is not chasticed with wordes, (that is with wordes alone, but will aske stripes as we say) when though he vnderstand yet he answereth not. That is, though knowing his maisters will, he doth it not. Ch: 29.19.

A slouthfull hand maketh poore: or ra­ther thus, He that worketh with a deceiptful hand becommeth poore, (that is, this curse of God is vpon him:) but the hand of the diligent maketh rich. To vvit, through the blessing of God vpon their honest and faithfull dealing. Chap. 10.4.

A soft answere turneth away wrath: but a grieuous worde stirreth vp anger. Chap. 15.1.

A sounde heart; or rather, A healing heart, (that is, a heart readie to shewe mercy tovvard the healing of others) is the life of all the flesh (that is, of the vvhole bodie,) but enuying is the rotting of the bones. That is, it con­sunteth the inmost and most stronge partes. Chap. 14.30.

A stone is heauie (or hath heauinesse) and the sand hath weightinesse: but a fooles wrath is heauier then them both. Cha. 27.3. [Page 17] Read also the next verse. Anger is cruel. &c. Or thus, Cruelty is in anger and an ouer­flowing in wrath: and who can stand be­fore enuie?

As a bird that wandereth from her nest, so is a man which wandereth from his place. Chap. 27.8. Such a one can haue no assu­rance eyther for comforte to his owne con­science, or for safetie vnder protection of the Lorde.

As a dog turneth againe to his owne vomit, so a foole turneth againe to (or reitte­rateth) his foolishnesse. Chap. 26.11.

As a iewell of golde in a swines snowte, so is a faire woman that lacketh discretion, (or reiecteth reason.) Chap. 26.11.

As are the cold waters to a weary foule, so is good newes from a farre countrie. Ch. 25.25.

As a roring Lion, and a hungry Bear (or a beare ranging about, to wit, for his pray being hungry) so is a wicked ruler ouer the poore people. Chap. 22.11.

As a thorne comming vp into the hand of a drunkard, so is a parable in the mouth of fooles: He (that is the drunken man) troubleth all, he giueth the foole his payment, yea he giueth his reward to all that passe by. (That is, he maketh no difference, he troubleth one as well as an other. Chap. 26.9.10. Se in the letter. T. The excellent, &c.

As he that feineth himselfe mad (or as a mad man) casteth firebrandes, arrowes and mor­tall thinges; (that is, thinges mischieuous and deadly) So is euery one that dealeth deceitful­lie with his neighbour, and saieth am I not in sport? Chap. 26.18.19.

As in water face answereth to face, so doth the heart of man to man. That is, but darke­ly) Chap. 27.19. Read. 1. Cor. 2.11. and Iames 1.23.24. And Ier. 17.9. The heart of man is deceitful aboue all things. Yet so as by means, such as are, countenance, speach, and course of actions it may be in part discerned: and gene­rally all haue the same corruption of nature in common though in some it lurketh and keepeth in more closely then in other.

As is the fining pot for siluer, and the for­nace for golde, so is euerie man according to his dignitie. Reade in the letter T. The fining pot, &c.

As is the fining pot for siluer, and the for­nace for golde, so the Lord trieth the hearts. That is, he alone doth both discouer the hidden corruption of all, and also doth cleanse & purge out the inward drosse that is in the heartes of his children by the fire of his spirit, Chap. 17.3.

As ointment & perfume reioyce the heart, so doth the sweetnesse of a mans friende more then his owne counsell. Chap. 27, 9.

As righteousnesse leadeth to life: so he that [Page 19]followeth euill seeketh his owne death, Ch. 11.19. Reade in T. next after, The wicked worketh, &c.

As siluer drosse ouerlaid vpon an earthen vessell, so are burning (or fauning) lippes (that is, such as pretend hotte and earnest loue) and an euill heart. Chap. 26.23.

As the closing vp of a pretious stone in an heape of stones, (or rather thus) As he that putteth a stone into a sling (or into any engine made to throw stones) so is he that giueth honor to a foole. That is, he doth but imbolden him to doe hurt. Chap. 26.8.

As the cole maketh burning coles and woode a fier, so the contentious man is apt to kindle strife. Chap. 26.21. Read in W. Without woode. &c.

As the colde of the snow, (that is, as the water which is as cold as the snow, or snowe water it selfe) in the time of naruest, (to wit, when a man drinketh it to coole his thirst, &c.) so is a faithfull messenge to them that send him: for he refresheth, (or restoreth, and as it were reuiueth) the soule of his mai­sters. That is, of those that thinke long to heare good newes while the matter, (beeing weighty) is yet in suspence & hangeth doubtful. Ch. 25.13.

As the dore turneth vpon the henges, so doth the slouthfull man vpon his bed. Chap. 26.14. Read more in T. The slouthfull, &c.

As the northwind driueth away raine, so doth an angry countenance the slaundering tongue. Chap. 25.23. A holy and good sense. Neuerthelesse the wordes vvill beare an other signification & construction vvhich is vvorthy to be considered of, as it follovveth.

As the northerne winde ingendreth (or breedeth raine) so doth the tongue of the whisperer (or priuie slaunderer) cause an an­grie countenance. To vvit, against those that are misreported and slaundered.

As the snowe in sommer, and as raine in haruest, so is honour vnseemely for a foole. Or not conuenient that it should be giuen vnto him. Chap. 26.1.

As the sparrow (is vvont) to wander heere and there, and the swallowe to flie about, so the curse that is causelesse shall not come. That is, it shall not light vpon him that is vn­iustlie cursed. Chap. 26.2.

As the whirlewind passeth, so is the wic­ked no more: but the righteous man is as an euerlasting foundation. Chap. 10.25. Read in T. after. That vvhich, &c.

As they that lift vp the legges of the lame, so is a parable in a fooles mouth. That is, he vseth it verie vntovvardlie. Chap. 26.7. Or as some translate. Take away the ornament of the legges (such as are pantaples or baskins. &c.) From him that is lame (to vvitte, as [Page 21]thinges vvhich hee cannot vvell vse so long as hee continueth lame) so also take a­way the parable which is in the fooles mouth. That is, shevve the right vse of it to the reproofe of his abuse. Chap. 26.7.

As vineger is to the teeth (to wit, in that it setteth them on edge) and as smoake to the eies, so is the slouthfull bodie to them that send him. That is, he is a griefe to them by his delay, Chap. 10.26. Reade more in T. The slouthfull. &c.

As well (that is, in like manner) sinneth he whose minde discerneth not that which is not good, as he that hasteth with his feete. That is, as he easily stumbleth, who going a iourney chooseth not his way or looketh not to his feete, so without knowledge and care to discorne betwixt good and euill a man shall ea­sely breake the commaundement of God and hurt his owne soule. A further declaration whereof followeth in the next verse. Reade in T. The foolishnesse. &c. Chap. 19.2.3.

A T

A True weight and ballance are of the Lord: or thus. The beame & the ballan­ces of iudgement (that is the scoales and what soeuer serueth to fasten to the beams for equal counterpaise) are of the Lord: that is, the [Page 22]King must doe iustice as he will answere be­fore God, because all iudgment is his ordi­nance. For so it followeth) all the weightes of the bagg are his worke, Chap. 19.11. And that this verse is so to be vnderstand it may appeare by many sentences of the same argu­ment before and after. Reade in A. A diuine sentence &c. And in in I. It is an &c. And in R. Righteous lippes. &c.

A V

A Vertuous woman is the croune of her husband, but she that putteth him to shame is as corruptiō (or rottēnes) in his bones. Chap. 12.4. That is, she taketh away the ioy of his life.

A VV

A Wholsome tongue (or, The wholsome­nesse of the tongue) is as a tree of life (that is, such a tree as beareth medicinable and hea­ling leaues &c. but the frowardnesse thereof is as a breach which the winde maketh. That is, it is verio mischeeuous, it turneth vp roote and rinde as we say. Chap. 15.4.

A wicked (or boisterous) man by faier words deceiueth his neighbour, that he may lead him in a way that is not good. That is, which is not cōmodious or for his profit: he shutteth his eies to deuise wicked things, he minceth with [Page 23]his lippes and bringeth mischiefe to passe. Chap. 16.29.30.

A wicked man diggeth vp euill (that is, he is painfull about it and maketh as it were his secret pitfals) and in his lippes there is as it were burning fire. That is, he is euerie way pernicious and hurtfull. He speaketh of such a one as regardeth neither God nor man but is a lawlesse and desperate fellowe, Chap. 16.27.

A wicked man hardēneth his face (to wit, a­gainst all reprofe of his sinne and is of a brasen forhead as we say) but he that is iust wil direct his way. That is, he is not only willing to be admonished, but of him selfe he is carefull to walke forward in good dutie. Cha. 21.29.

A wicked man is an abhomination to the iust, and he that is vpright in his way is an abhomination to the wicked. Chap. 29.27.

A wicked man taketh a gifte out of the bosome (that is, a gift which is secretlie and closely giuen) to wreste the wayes of iudge­mente. Chap. 17.23.

A wicked messenger (that is, such a one as dealeth vnfaithfully in that busines wherwith he is betrusted) falleth into euill, but a very faithfull ambassador is preseruation. Or as one that healeth or doth a greate cure and so is be­neficiall to himselfe in procuring the good of other. Chap. 13.17.

A wicked witnesse mocketh at iudgmēt (that is, he regardeth neither right nor wrong prophanely & vnconscionably abusing the sacred seate of iustice) yea so that the mouth of naughtie men swalloweth vp iniquitie (or thus) so doth iniquitie swallow (or soupe vp) the mouth of the wicked. That is al that they say or doe is greedely imployed in the seruice of sinne:

But iudgementes are prepared for such scorners, and stripes (that is, brusing or bat­tering stripes) for the backes of such fooles. Chap. 19.28.29.

A wise heart (or the heart of a wise man) getteth knowledge (that is, he so getteth it that he holdeth it in possession) and the eare of the wise seeketh learning, that is, continueth in seeking still, to increase. Chapter, 18.15.

A wise King scattereth the wicked (or fanneth them) after that he hath caused the wheele to turne vpon them, (or as it were throsheth them) Chap. 20.26. That is, he vseth all godlieseueritie to the repressing or bettering of them.

A wise man concealeth knowledge (to wit, when it is no fit season to vtter it) but the heart of fooles publisheth (or proclaimeth) follie, that is, they doe it heartilie, ta­king pleasure in it. Ch. 12.23.

A wise man feareth and departeth (that is, [Page 25]diuerteth or escapeth) from euill (or mischiefe) but a foole bringeth himselfe into trouble so confident (or ouer boulde and venterous is he. Chap 14 16.

A wise man goeth vp into the Citie of the mightie, and casteth downe the strength of the confidence thereof, Chap. 21.22.

A wise man is with strength (or let a wise man be with strength) that is, let him ioyne strength with wisdome and policie, as mutu­all helpers & cōpanions) yea let a man of vnder standing increase (or fortifie) strength, that is, let him ad strength to strength. The reasō fol­loweth. For with wise councelles thou shalt prosperously make war & by the multitud (or excellency) of counsellers thou shalt find safty.

A wise reprouer (that is, he that repro­ueth wisely and with good discretion) is to the obedient eare as a goulden earing & an ornament of fine gould. Chap. 25.12.

A wise son maketh a glad father, but a foolish sonne is a heauinesse to his mother, Ch. 10 1.

A wise son reioyceth the father, but a foolish sonne despiseth his mother, Chap. 15.20.

A wise sonne will obey the instruction of his father, but a scorner will heare no re­buke, Chap. 13.1.

A wise woman buildeth her house: but a foolish woman destroyeth it with her owne handes. Chap. 14.1, A verie vnnaturall [Page 26]and vnkinde part.

A word spoken in his place (or in the right and currant manner as it should be) is like apples of gould with pictures of siluer, Cha. 25.11.

B

Be diligent to know the state (in heb: the faces) of thy cattell, (that is, or ouer­see thē thy selfe in thine owne person) and take heede to the flockes,

For riches remaine not alwayes: & shall the crowne (continue) from generation to gene­ration?

As soone as the heye discouereth it selfe, and the tender grasse appeare, let the grasse of the mountaines be gathered together.

The lambes shalbe for thy clothing & the goates for the price of a field that is, for the purchase of a fielde, to wit, through the plentifull increase which they yeelde.

And besides there shall be sufficiencie of the milke of the Goates for they foode, for the food of thy familie & for the sustenāc (or liuely­hood) of thy maides. Ch. 27.23.24.25.26.27.

Before dectruction the heart of a man is hautie, and before honour goeth lowlinesse. Chap. 18.12.

Behold the righteous, euen he is recōpen­sed in the earth, that is, he tasteth of GODS corrections for sinne): howe much more the wicked and sinner? Ch. 11.31,

Be not thou a witnesse against thy neigh­boure without cause, (or vnaduisedly) nei­ther deceiue him with thy lips: (or neither vndoe thou him with thy lippes:) Say not I will doe to him as he hath donne to me, I will recompence this fellowe according to his worke. Ch: 24.28.29.

Be not thou enuious against the wic­ked (or boisterous) man, neither choose thou any of his waies:

For the frowarde is an abhomination to the lorde: but his secret is with the righte­ous. The curse of the Lorde is in the house of the wicked: but the habitation of the righteous is blessed.

And insomuch as he (that is God) scorneth the scornful but giueth grace to the humble: the wise shal inherit glorie, but reproch take­eth away fooles. Ch. 3.30.31.32, 33: 34.35.

Be not thou enuious against euill men, neither desire to be with them: for their heart imagineth destruction, and their lipes speake mischiefe. Ch: 24.1.2.

Be not thou glad when thine enime fal­leth, (I say againe) when he falleth let not [Page 28]thine owne hearte reioyce: Lest the Lorde see it & it displease him, and he turne his an­ger from him, to wit against thee. Chap: 24.17.18.

Be not thou of them that touch the hand, nor of them that are suerties for debtes: If thou hast nothing to pay why shoulde he (that is, the creditor, to wit, thoroughe thine owne defalte and rashnesse) take thy bed from vnder thee? Ch. 22.26.27.

Be not thou wise in thine owne eyes, but feare the Lorde and departe from euill: So health shall be to thy nauell, and moiste­ning (or watering, that is, marrow,) to thy bones. His meaning is, by the reuerend feare of God thou shalt prosper in the bosome of the church through the secret blessing of God as the childe prospereth after a wonderfull man­ner in the wombe of the naturall mother. Ch: 3.7.8.

Better is a drie morfell if peace be with it, then a house full of slaughtered beastes with strife. Ch: 17.1.

Better is a little with righteousnesse, then great reuenewes without equitie. Ch: 16.8.

Better is a little with the feare of the Lorde, then greate treasure and trouble therewith. Better is a dinner of greene hearbes where loue is, then a stalled oxe and [Page 29]hatred therewith. Ch: 15.16.17.

Better is it to be of humble minde with the lowly, then to deuide the spoyle with the proude. Ch. 16.19.

Better is the poore that walketh in his in­tegritie, then he that abuseth his lippes and is a foole. Ch: 19.1.

Better is the poore that walketh in his integritie, then he that peruerteth either of his waies (that is, declining either on the right hand or on the lefte) though he be rich. Ch. 28.6.

Blessed is the man that greatly feareth alwaies, (to vvitte, vvith such a feare as doth not confounde or amaze him, but onelie causeth vvatchfulnesse against sinne vvith continuall prayer to God for the helpe of his grace): but he that hardeneth his hearte shall fall into euill. Ch: 28.14.

Blessinges are vpon the heade of the righteous, but iniquitie (or violence) shall couer the mouth of the wicked. That is, his ovvne sinne shall as it vvere smother and choake him. Ch: 10.6.

Bloodie men hate him that is entier (that is him vvhose hearte is vvhollie in some mea­sure of trueth vvith the lorde): but the iust haue care of his soule, (to vvit, to deliuer him from the malice of the cruell.) Chap. 29.10.

Boast not thy selfe before the King nei­ther stand in the place of great men: (that is of noble personages): for it is better that it shoulde be saide to thee; come vp hether, then that thou shouldest be put lower in the presence of him that is lowly minded whom thine eyes doe see (to vvit, to be prefered be­fore such as presume aboue their degree) or thus, which thing thine eyes doe see. Name­ly that the prowde man is debased to his shame. Ch: 25.6.7.

Boast not thy selfe of to morrowe, for thou knowest not what the day may bring forth. Ch: 27.1.

Buy the trueth but sell it not; (euen the trueth,) of wisedome and instruction and vn­derstanding. Ch: 23.23.

By mercy and trueth (that is, through the mercie of God vvho is faithfull and true) iniquitie is forgiuen (or done avvay) where­fore in the feare of the Lorde depart thou from euill. To vvit, as a dutifull childe loth to offende thy most gratious and heauenly fa­ther. Ch: 16.6.

By the blessing of the righteous, (that is by the manifoulde good vvhich they procure by giuing councell, by doeing iustice, by main­taining Gods pure religion, and by their faithfull prayers to God) the citie is exalted: but it is subuerted by the mouth of the wicked. To [Page 31]vvit, by their vvicked councell, by their blas­phemies &c. Ch: 11.11. Read in S: Scornfull men &c.

C

Can a man take fire into his bo­some, & his clothes not be burnt? or can a mango vpon hote bur­ning coales (to wit, bare footed) and his feete not be burnte? So he that go­eth into his neighbours wife, (to wit, with an adulterous minde) he shall not be innocent whosoeuer toucheth her. Ch. 6.27.28.29.

Cast out the scorner, and strife shall go out; and contention ceasing, so shall al­so reproch. Ch: 22.10.

Chasten thy sonne while there is hope, and let not thy soule spare for his mur­muring, or to his destruction. And if thou doe forgiue the punishment, yet shewe thy selfe verie angrie: for if thou lettest him escape (to wit ouer remislie) thou must vse more sharpe correction afterwarde. Ch. 19.18.19.

Childrens childen are the crowne of the elders: and fathers are the glorie of their children. Ch: 17.6.

Committe thy workes vnto the Lorde, and they shall be directed together with thy thoughtes. Ch: 16.3. Reade. in T. The [Page 32]preparations. &c.

Confidence in an vnfaithfull man in time of trouble is like a broken tooth and a lame foote. (or a foote out of ioynt.) Ch: 25.19.

Correct thy sonne and he will cause thee to haue rest, yea he will giue pleasures to thy soule. Ch: 29.17.

Councell in the hearte of man is like deepe waters: but a man that hath vnder­standing will drawe it out. (To vvit, by vvise questions and by taking advantage from all fit occasions to prouoke him to shevve his opinion and iudgment. And marke that the vvisest men are described to be more sparing in talke then the foole vvho vvill euer he ba­blinge, Ch: 20.5.

D

DEath and life are in the pow­er of the tongue; as a man lo­ueth to vse it, so shall he eate (that is, inioy) the fruite of it, Ch. 18.21.

Debate with thy neighboure thy mat­ter which thou hast against him, and dis­couer not an other mans secret:

Least he that heareth it put thee to shame, and least thy diffamation (to wit, that euill reporte wherewith thou hast diffamed [Page 33]thy neighbour) cease not. So then he vseth tvvo reasons to persvvade to the receiuing of the former precept according to the tvvo seue­rall partes of it. Ch: 25 9.10.

Deceit (that is, fraudulent and deceitfull counsell) is against the heart of them that imagine (or plot) euill: that is, mischife: (ac­cording as we say commonly; euill counsell is worst to the giuer:) but to the counsellers (that is, to the faithfull counsellers) of peace, shall be ioy. Chap. 12.20.

Depart from before the foolish man, see­ing thou perceiuest not in him the wordes of knowledge. Chap. 14.7.

Diuers weightes and diuers measures, e­uen both these are abhomination to the Lord. Chap. 20.10. And verse. 23. Diuers weights are an abhomination to the Lord, and de­ceitfull ballances are not good.

Doe not they erre that imagine (or busie themselues about) euill? (that is, about mis­chieuous practises) but to them that worke (or busie themselues in deuising & practising) that which is good, shall be mercy and trueh. Chap. 14.22.

E

EAse stayeth the foolish, and the pros­perity of fooles destroyeth them. Chap. 1.32.

Eate thou not the bread of him that hath an euill eie, neither desire his daintie meates.

For as if he thought it in his heart, so he wil say vnto thee; eate and drinke, but his heart is not with thee. Or thus. For as he thinketh (or esteemeth) in his heart, so is he (or) so is it, (that is, so is he or his meat to be accounted of:) eate and drinke will he say; but his heart is not with thee: Thou shalt vomit thy morsel which thou hast eaten: (that is, thou shalt haue no ioy but shalt find thy stomack as it were ouerlaid at such a mans table, though thou take but a small pittance: to wit, if thou followe not this counsell to abstaine altogether from it:) and thou shalt loose all thy pleasant wordes. (That is, all thy wordes of welcome. (Or) when thou hast lost (or cast it vp) (that is, when thou shalt finde thy selfe nothing beholding to him, no not for one morsell of his meate or one draught of his drinke) thy affaires (or businesse which thou goest about) shall be more ioyous (or delight full) vnto thee. Ch. 23.6.7.8.

Enter not into the way of the wicked, neyther walke thou in the way of euil men.

Auoyde it, and goe not by it; turne from it, and passe by.

For they cannot sleepe vnlesse they haue done euill, and their sleepe is taken from them if they haue not caused some to fall: [Page 35]For they eate the bread of wickednesse, and drinke the wine of all kinde of violence. (That is, whatsoeuer they can get by hooke, or by crooke as we say.)

But the way of the righteous, is as the light which shineth, yea which goeth on in shi­ning, (or shineth more and more) vnto the perfect day (that is, to high noone) or thus, which goeth on in shining, so as euery one of them is firme in day, (that is, constantly continuing and abiding in the light of the day, walking as it were in the light of the Lord vp­rightly and in the plaine path. &c.) As for the way of the wicked it is like the darkenesse, they know not whereat they shall stumble. or sall. Chap. 4.14.15.16.17.18.19.

Establish thoughtes by counsell, and by counsell make warre. Chap. 20.18.

Euen a foole when he holdeth his peace (that is, auoideth rashnes) is counted wise, and when he stoppeth his lippes prudent. Ch. 28.2. Read in H. He that hath knowledge.

Euen by laughter (that is, by wicked mirth or earnall iolitie) the heart is sorrowfull: and the end of that mirth is heauinesse. Ch. 14.13.

Euerie waye of man is right in his owne eyes: but the Lorde pondereth the heartes. Chap: 21.2.

Euerie wise man dealeth by knowledge (that is, he will not be busie in such thinges as [Page 36]he is ignorant in) but a foole spreadeth a­broad, (or layeth open) follie. To wit, by his in­termedling in matters aboue his skill. Chap. 13.16.

F

FAire words (or pleasant and delightfull speeches, to wit, such as are fit for the vse of edification) are sweetnesse to the soule and causing health to the bones. That is, they are as good phisicke, and verie medici­nable. Chap. 16.24.

False ballances are an abhomination to the Lord, but a perfect weight pleaseth him. Chap. 11.1.

Foolishnesse is bound in the hart of a child, but the rod of correction wil remoue it farre away from him. Chap. 22.15.

Foolishnesse is ioy to him that is without hart that is, to such a one as is destitute of vnder stading) but a man which hath vnderstanding will walke vprightly. Yea he will make this his ioy. Chap. 15.21.

For the desire thereof (or to the end he may haue his desire) he will separate himselfe to seeke it, and occupy himselfe in all wisedom (or, in euery weighty matter, or in all thinges that are.) Reade in A. A scismaticall per­son &c. Chap. 18.1. Reade also the next verse. A foole hath no delight. &c.

For the transgression of a land there are manie Princes thereof (that is, there are of­ten channges) but by a man of vnderstan­ding and knowledge a realme likewise indu­reth long: or rather thus; but when a man is wise and skilfull, (to wit, in the godlie gouer­ning of his realme) he doth by that meanes prolong it. (To wit, his reigne or gouerne­ment.) Chap. 28.2.

Frette not thy selfe because of the maliti­ous, neither be enuious at the wicked: For there shall be no ende to the euill man, (that is, no good and happie ende) the light of the wicked shall be put out. Chap. 24.19.20.

G

GO not forth hastely to strife (or to sute it at lawe) least that which thou wouldest doe, (vnto him) doe in the ende, fall vpon thy selfe; when thy neighbor hath put thee to shame. Chap. 25.8. And then it followeth in the next verse. Debate with thy neighbour &c. Reade in D.

God ouerthroweth the wicked that they are not: but the house of the righteous shall stande. Chap. 12.7. Or thus. The wicked ouerthrowe themselues, &c. To wit, by their prouoking of GOD by their sinnes to their owne destruction.

Good vnderstanding maketh acceptable, but the way of the disobedient is hated. Chap. 13.15. Or thus, Grace, (that is, gra­tious or dutifull behauiour, through the grace and mercie of God) giueth good successe, but the way of the disobedient is roughe. That is to say, it is not prosperous. Reade in T. Thornes &c.

Go to the Pismire (or ant) ô sluggard: be­houlde her wayes, and be wise.

Albeit she haue no guide, gouernour, nor ruler:

She prepareth her meate in summer, and gathereth her meate in haruest.

How long wilt thou lie ô sluggard? when wilt thou arise out of thy sleepe? Yet a lit­tle sleepe a little slumber (or a fewe shorte sleepes, a fewe shorte slumbers, to wit, as the sluggard deemeth them though they might a bundantly suffice) a little fowlding of the han­des to sleepe, or to lie still.

Therefore thy pouertie commeth as a right (or speedie) traueler, and thy neces­sitie like an armed man. Chap. 6.6.7.8.9.10.11.

H

Hatred stirreth vp contentions (to wit, such as are accompanied with tauntinges and reuilinges &c.) but loue couereth all trespasses. That is, it will not reproue sinne after that manner, but with pittie and compassion and in all holie discretion, Chap. 10.12.

He also that is slouthfull (or negligent and remisse) in his worke, is euen a brother to him that is a greate waster (or stroy-good) Chap. 18.9.

Heare counsell and receiue instruction that thou maist be wise at the latter ende, Ch. 19.20.

Heauines in the heart of man doth bring it down: but a good word reioyceth it. (or a good, that is to say, a prosperous mat­ter) reioyceth it. To wit, the hand of the di­ligent, whereof reade in the verse before. See in T. The hand &c. Chap. 12.24.25.

Hell and distruction are before the Lord: that is, he knoweth them throughly and hold­eth a soueraigne power ouer them: how much more the heartes of the sonnes of men? Chap. 15.11.

He loueth transgression that loueth strife: and he that seeketh to make breache (or diuision) inlargeth the gate thereof. That is, of all kinde of transgression. Chapter 17 19.

He shall before vexed that is suertie for a stranger: but he that hateth such as doe strike handes, (to wit, rashly) is fure. Or without feare, to wit, of the creditor, Chap. 11, 15.

He that A

HE that answereth a matter before he heare it (that is, before he doe aduised­ly heare and consider of it) it is a follie and shame vnto him. Chap. 18.13.

He that B

HE that begetteth a foole (begetteth him) to his owne sorrow: neither shal the father of a foole haue any ioy. That is, he shall haue no true cause of ioy in him so long as he continueth in his follie, that is, wic­ked and vngodly. Chap. 17.21.

He that C

HE that causeth the righteous to go a stray by an euill way, shall fall into his owne pit: but the entier (or perfect, that is, they that continue in the straight wayes of the Lord) shall inherit good thinges, Cha. 28.10

He that couereth a transgression seeketh loue, but he that repeateth a matter, (that is, which reuiueth a matter of reproch, in his [Page 41]anger which before lay deade and was forgotten,) separateth a chiefe friende. That is, he a­lienateth his minde and affection from him. Chap. 17.9.

He that curseth his father or his mother, his light shall be put out in obscure dark­nes. Chap. 20.20.

He that delicatly bringeth vp his seruant from his youth, at length he will be euen as his sonne. That is, he will grow ouer bold and saucie, forgetting himselfe to be a seruant, and he will proue contemptuous and iniurious against his maisters children. Chapter, 29.21.

He that despiseth the word shal be distroied, but he that feareth, (that is, reuerently re­gardeth) the commaundement, shall be rewarded. Chap. 13.13.

He that destroyeth hisfather or chaseth away his mother is a lewde and shamefull childe. Chap. 19.26. Or as followeth. A childe which causeth shame and reproch consumeth his father (that is, his fathers goods) & causeth his mother to fly from him.

He that diggeth a pit shall fall therein, & he that rowleth a stone it shall returne vpon him Chap. 26.28.

He that dissembleth hatred with lying wordes, and he that inuenteth (or brocheth) a slander is a foole, Chap. 10.18.

He that F

HE that findeth a wife findeth a good thing, & receiueth fauour of the Lord. (or thus) and that fauour which is from the Lord hath promoted him. Chapter, 18.22.

He that followeth after righteousnesse and mercie, shall finde life, righteousnesse and glorie. Chap. 21.21.

He that G

HE that gathereth in sommer is a wise sonne, but he that sleepeth much in haruest is a sonne of confusion (or) a son that maketh ashamed. To wit, himselfe and those that depend vpon him, through his im­prouident follie. Chap. 10.5.

He that giueth to the poore shall not lacke, but he that hideth his eyes (that is, he that will not tender the miseries of the poore) shall haue manie curses. To wit, not only from men by imprecationes, but spe­cially from God as the auenger of the vnmer­cifull, Chap. 28.27.

He that goeth about as a slaunderer (or a talecarier & backbiter) discouereth a secret but he that is of a faithfull heart concealeth a matter. To wit, euerie such matter as ought in good dutie to be concealed. Chap. 11.13.

He that H

HE that hateth will counterferte with his lippes, but in his inwarde part (that is, in his heart) he layeth vp (or plotteth) deceit.

Though he speake fauorablie trust him not, for there are seauen abhominations in his heart.

Hatred maybe couered by deceite, but the malice thereof shall be discouered in the congregation. Ch. 26.24.25.26.

He that hath a good eye shal be blessed: for he giueth of his breade to the poore. Ch: 22.9.

He that hath knowledge in deede (or knoweth knowledge, that is, howe it shoulde be vsed) spareth his wordes: for a man of vn­derstanding is of an excellent (or of a coole and temperat) spirit.

Yea euen a foole when he holdeth his peace is counted wise, and when he stop­peth his lippes prudent. Ch. 17.27.28.

He that hath mercy on the poore lend­eth vnto the lorde: and he will recom­pence vnto him that which he hath giuen. Ch. 19.17.

He that hideth his sinnes shall not pro­sper: but he that confesseth and forsaketh them shall haue mercy. Ch. 28.13.

He that I

HE that increaseth his riches by vsurie and interest gathereth them for him that will be mercifull to the poore. Chap. 28.8.

He that is despised, and hath a seruant of of his owne, (or is his owne seruant) is better then he that boasteth him selfe, and lac­keth breade. Chap. 12.9.

He that is destitute of wisdome (or wan­teth hearte) despiseth his neighbour: but a man of much vnderstanding (that is, a ve­ry discreete man) will keepe silence. That is, he will not doo as the other doeth, Chapter. 11.12.

He that is first in his owne cause (that is, the plantine) seemeth to be iust: but when his neighbour, (that is, the defendant) commeth, he (that is, the iudge) trieth him. Ch. 18.17. A notable description of a right course of proceeding to iudgment.

He that is greedy of gaine troubleth his ovvne house, but he that hateth giftes shall liue. Ch. 15.27. To witte a blessed life.

He that is hasty to anger commiteth fol­lie, and a busie body is hated. (or thus) therefore to a prudent man it, (that is, ha­stinesse to anger) shall be odious or hatefull. Ch. 14.17.

He that is mercifull rewardeth his owne soule, but a cruell man troubleth his owne [Page 45]fleshe. Ch. 11.17. Reade also the next two verses in T. The wicked worketh &c.

He that is of a large hearte (that is, he that is prowde and licentious) will make much strife; but he that trusteth in the Lorde shall be fatte. that is, he shall prosper, Ch. 28.25.

He that is partener with a thiefe hateth his owne soule yea and he that heareth cur­singe (that is, any execrable and notorious wickednesse) and declareth it not. Ch. 29.24. So farre ought euerie man to be from ioy­ning or consenting with the wicked in any vn­godlie practises.

He that is flowe to anger is better then the mighty man, and he that ruleth ouer his minde, then he that winneth a citie. Ch. 16.32.

He that is flow to wrath is of great wis­dom: but he that is of a hastie spirite exalteth (or lifteth vp) folly. Ch. 14.29.

He that is wise in his businesse, (or thus) he that attendeth to the word shall finde (that is, atteine to) good, and blessed is he that trust­eth in the Lorde. Ch. 16.20.

He that iustifieth the wicked, and he that condemneth the iust, they are both a like abhomination to the Lorde. Ch. 17.15.

He that K

HE that keepeth his mouth and his [Page 46]tongue keepeth his soule from afflictions. Ch. 21.23.

He that keepeth his mouth keepeth his life, but he that prostituteth his lippes, it shall be destruction to him. Ch. 13.3.

He that keepeth the commaundement keepeth his soule: but he that despiseth his waies (that is, the wayes of God) shall die. Ch. 16.19.

He that keepeth the figge tree shall eate the fruite thereof: so he that waiteth vpon his maister shall come to honour. Chapter. 27.18.

He that keepeth the lawe is a prudent sonne: but he that feedeth, (or is acompani­on with) gluttons, shameth his father. Chap 28.7.

He that L

HE that loueth his soule possesseth his heart, he keepeth vnderstanding that he may finde goodnesse. Ch. 19.8.

He that loueth instruction loueth know­ledge: but he that hateth correction is a foole. (or brutish). Ch. 12.1.

He that loueth pastime (or iolitie) shall be a poore man: & he that loueth wine and oile, (that is, he that is ouer deli­tious and dainty) shall not be rich. Chap. 21.17.

He that loueth purenesse of heart: for the grace of his lippes, the kinge shall be his friende. Ch. 22.11.

He that M

HE that mocketh the poore reprocheth him that made him so: (that is, he re­procheth the Lord God who maketh either poore or rich whom it pleaseth him) and he that reioyceth at destruction shall not be vnpu­nished. Ch. 17.5.

He that O

HE that oppresseth the poore reprocheth him that made him: but he that hath mercie on the poore honoureth him. That is to saye God, who maketh whom he will poore, as before. Ch. 14.31.

He that oppresseth the poore to increase himselfe, and he that giueth to the rich shal suerly come to pouertie. Ch. 22.16.

He that P

HE that passeth by, and angrilie medleth with the strife that belongeth not vnto him, is as one that taketh a dogge by the eares. Ch. 26.17.

He that praiseth his friende with a loude voice rising earlie in the morning, it shall be counted to him as a curse. (That is, it [Page 48]shall not be accepted. A iust rewarde of of­ficious flatterie. Ch. 27.14.

He that R

HEe that rebuketh a man shall finde more fauoure at the length, or as Trem: He that rebuketh a man after me (that is, to cause him towalke in the wayes of God ac­cording to the instructions of K. Salomon) he shall finde more fauoure then he that flat­tereth with his tongue. Ch. 28.22.

He that regardeth instruction is in the way of life: but he that refuseth correction cau­seth to go out of the waie. Or thus: The way of life is his that regardeth instruction: but the way of him that refuseth correction couseth to erre. Ch. 10.7.

He that reproueth the wise and obedi­ent eare is as a golden earing and an orna­ment of fine golde. Ch. 25.12. Reade in A. A wise reprouer &c.

He that rewardeth euill for good, euill shall not depart from his house. Chap. 17.13.

He that robbeth his father and mother, and sayeth it is no transgression, is the com­panion of a man that destroyeth. (That is, he that wasteth his fathers goods and mocketh at all admonition is worthy to haue like punish­ment with the murtherer according as his sinne [Page 49]is of like nature. Ch, 28. See Deut. 24.21.18. &c.

He that S

HE that saith to the wicked, thou art righteous, him shall the people curse, multitudes shall abhorre him. But to them that rebuke him shall be pleasure, and vpon them shall come the blessing of goodnesse (or of the goood man: He (that is to say, the good and godly man) will kisse the lippes of him that answereth vpright wordes. That is, he will greatlie reuerence such a one. Chap. 24.24.25.26.

He that seeketh carnestly (to doe) good getteth fauour: but he that seeketh euill (or as touching him that seeketh euill, that is, to worke mischiefe) it shall come vnto him. Ch. 11.27.

He that sendeth a message by the hande, (that is, by the ministerie and se ruice) of a foole, doth as if he should cut off the feete (to wit, of the messenger after that he hath commaunded him his seruice) and so drinke the fruite of crueltie. For it were better and more safe, (specially in matters of great conse­quence) not to send at all, then to sende a foole, whether he be ignorant, or hauing meete know­ledge, be knowne to be vnfaithfull. Chap. 26.6.

He that soweth iniquity shall reape affli­ction, and by therod of his owne anger he [Page 50]shall falle. Chap. 22.8.

He that spareth his rod hateth his childe, but he that loueth him nourtureth him be­time. Chap. 13.24.

He that speaketh trueth will shew righte­ousnesse: but a false witnesse vseth deceit. Chap. 12.17. Or thus. He that sheweth that which is right speaketh the trueth: (this doth a very faithfull witnesse, he regardeth not onely what is true, but also what is meete to be spo­kon as Ier. 4.2.) but a witnesse of falshoodes (that is, an arrant false witnesse, such a one as we cal a knight of the post, who hath set his faith to sale) vttereth deceit. That is, he doth for aduantage sake either disguise at his pleasure or vtterly falsifie or denie the trueth.

He that T

HE that taketh away the garment in the cold season is like vineger poured vpon nitre, or like him that singeth songs to a heauy hearte. Chap. 25.20. (Or as Trem. according to the, vsuall signification of the first word of the sence noe, and as all things seeme most aptly to agree thus. As he that putteh on a garment in the cold season, or vineger vpon niter, so is he that singeth songes to a troubled mind. That is, he comforteth the heauy hart, as the garment causeth warmth to the cold body, and as vine­ger resolueth niter & maketh it fit for vse, whe­ther [Page 51]for scouring or any other seruice.

He that tilleth his land shal be satisfied with bread; but he that followeth after vaine thinges, (That is, which spendeth his time vn­thriftily) is destitute of vnderstanding. Chap. 12.11. And Chap. 28.19. he shall be filled with pouerty.

He that troubleth his owne house shall inherite the winde: and the foole shall be seruant to the wise in heart. Chap. 11.29.

He that trusteth in his own heart is a foole, but he that walketh in wisedome (that is, he that walketh in the feare of God & maketh him his stay) shalbe deliuered. Chap. 28.26.

He that turneth away his eare frō hearing the law, euen his praier is abhominable. Ch. 28.9.

He that VV

HE that walketh on forward in his inte­grity is righteous: and blessed shall his children be after him. Or thus. The righteous man walketh on forward in his integrity, and blessed, &c. Chap. 20.7.

He that walketh on in his righteousnesse feareth the Lord: but he that is lewde in his waies despiseth him. Chap. 14.2.

He that walketh vprightly (or entierly) shalbe saued: but he that is stoward in either of his waies, (to wit, either on the right hand or on the left; eyther in excesse or in defect, that is, in any [Page 52]extreeme wickednesse) shall once fall. (Or) fall in one of them. Chap. 28.18.

He that walketh vprightly (or entirely, as before) walketh boldly, but he that peruer­teth his waies, shall be knowne. (Or made an example. To wit, by some iudgement of God that other may learne to beware. Chap. 10.9 as it fol­loweth verse 10. He that winketh, &c.

He that walketh with the wise shal be wise; but he that is a companion with fooles shall be afflicted, (or rather) will waxe worse. Chap. 13.20.

He that winketh with the eye, (that is, the close dissembler) who worketh sorrow, & the foolish in talke shalbe beaten. Or, shall bring trouble vpon himselfe. (That is, both the one and the other shall be punished. Chap. 10.10.

He that withdraweth corne, (or) As touch­ing him that withdraweth corne, the people will curse him: but blessing shall be vpon the head of him that setteth it forth to sel. C. 11.26

H I

HIgh talke (or excellent speech) be com­meth not a foole, (that is, to vtter it) (or) is nothing pleasant to a foole, (to wit, when he beaneth it from the mouth of an other:) much lesse lying talke (is pleasing) to him that is wel disposed. (Or besemeth) a Prince, or chief man. Chap. 7.17.

H O

HOnour the Lord with thy riches, and with the first fruits (or chiefe) of all thine increase. So shall thy barnes be filled with a­bundance and thy presses shal gush out with new wine. Chap. 3.9.10.

House and riches are inheritance from fathers (or ancestors) but a prudent wife com­meth from the Lord. Chap. 19.14.

I

IF a wise man contend, (or rea­son the matter) with a foolish man, whether he be angry or laugh, yet there is no rest. Cha. 29.9. as Luke. 7.31. &c.

If he that hateth thee be hungry, giue him bread to eat, & if he be thirsty giue him water to drink: For thou shalt (as it were) heape coles vpon his head, (that is, thou shalt this way best winne his loue if he wil be gained, or execute the best reuenge in leauing him to the iudgement of God, if he will continue his malice) and the Lorde will recompence thee. To witte, all which thou maist seeme to haue cast away vpon thine enemie. Chap. 25.21.22.

If thou be faint in the day of aduersity, thy strength is small. Or after an other pointing of the sentence thus. If thou behaue thy selfe [Page 54]faintly (or remisly & negligently,) thy strength shall be small (or streighted) in the time of streightnesse. Or aduersitie. Deliuer them that are drawen to death; (that is, such as are vio­lently and not by due course of iustice haled to death) for wilt thou withdrawe thy selfe from such as are going aside to death (or slaughter?)

If thou say, behould, we knew it not: shall not he that pondereth the heartes vn­derstand? and he that keepeth thy soule, shall not he know? and will not he also recom­pence euerie man according to his workes? Chap. 24.10.11.12. A precept to those that haue lawful power in their hande to rescue the oppressed: and also to such as be in fauour with chiefe magistrates that they do solicite theire cause: finally to euerie one of the ser­uantes of God that they mutually helpe one an other against the iniuries of the wicked and vngodly.

If thou haue founde honie eat that which is sufficient for thee, least beeing full of it thou doe vomit it:

So make thy foote pretious (to wit, by withdrawing it) from thy neighbours house, least he be glutted with thee and hate thee. Chap. 25.16.17.

In all labour there is abundance (or som profit arising by it) but when the lippes on­ly talke, all goeth to wracke, Chapter 14.23.

Incline thine eare and heare the wordes of the wise, and apply thine heart vnto my knowledge:

For it shall be a pleasant thing, if thou keepe these thinges in thy bellie, and if they be directed together in thy lippes: If thy confidence shall be in the Lord; and if al­so thou wilt doe that which I haue this day made knowen vnto thee.

Haue I not written to the excellent things (or most princely sayings) consisting in coun­cels and knowledge;

Making knowne vnto thee that which is certaine, euen the wordes of truth, that thou maist answere with wordes of truth to them that shall send vnto thee? &c. Ch. 22.17.18.19.20.21.

In many wordes (or) By a multitude of wordes, (that is, though he that is faltie vse neuer so manie wordes to excuse himselfe) iniquitie ceaseth not: (that is, the faulte is neuer the lesse for that) therefore he that is wise refraineth his lippes. To witte, as one being content to take a rebuke when his falt is laide open before him. Ch. 10.19.

Instruction is euill to him that forsaketh the way, (that is, he accounteth it euill, he cannot like of it no more then the rogue or vagabond person liketh to be directed to goe to the place where he should be, to follow the [Page 56]duties of some honest calling) and he that hateth correction shall die. Chapter 15.10.

Intende (or practise) not any hurt (or mischieuous deuice) against thy neighboure who dwelleth without feare by thee.

Striue not with any man causeles, when he hath donne thee no harme, Chapter, 3.29.30.

In the feare of the Lord there is an as­sured strength, (or a strong assurance,) and his children shall haue hope. Or rather thus, for he will be to his children as a place of reskue. Or succour. Ch. 14.26.

In the house of the wise man there is ve­rie desirable (that is verie pretious) treasure and oyle: but a foolish man deuoureth it. Ch. 21.20.

In the light of the Kings countenance is life, and his fauour is as a full cloude of the latter raine. Chap. 16.15.

In the lippes of him that hath vnderstand­ing wisdom is found: but the rod must be at the backe of him that wanteth hearte. That is, of him that is destitute of wisdome Chap. 10.13.

In the mouth of the foolish man is the rod of pride, (that is, such proude and naugh­tie speaches which are as a rod to cause him selfe to be beaton with all) but the lippes of wise [Page 57]men doe preserue them. To wit, themselues from punishment through their wise ordering of their speaches. Ch. 14.3.

In the multitude of people is the honour of the king; but for want of people com­meth the destruction of the prince. Ch. 14.28.

In the prosperitie of the righteous (that is, when they prosper or when it goeth well with them) the citie reioyceth (to wit, all godly minded Citizens) Yea with shouting) or singing do they reioyce) when the wicked perish. to wit, whether by the ordinarie vi­sitation and hand of God or by anie extraordi­narie iudgement. For it goeth well with the sheepe when the Wolfe is worried &c. Chapt. 11.10.

In the transgression of a man is an euill snare, but the righteous doe sing and re­ioyce. To wit, as hauing the libertie and peace of a good conscience. Ch. 29.6.

In the transgression of the lipps is the snare of a wicked man, but the iust shall come out of aduersitie Ch. 12.13.

Ioy commeth to a man by the answere of his mouth: and ô how good is a worde (or a thing) in his due season. Ch 15.23.

I passed by the field of the slouthfull man, and by the vinyarde of the man destitute of heart (that is, of vnderstanding.)

And behold it was all growen ouer with [Page 58]thistles: and nettles had couered the face thereof, and the stone-wall thereof was bro­ken dowen.

Then I beheld, I considered it well, I loo­ked vpon it, I receiued instruction.

Yet a little sleepe, a litle slumber (or thus) By a fewe shorte sleepes, by a few short slū ­bers, by a little whiles fowlding of the hands to lye downe (or) in playing the slug still,

Therefore (or in the meane while) thy pouertie commeth as a speedie traueller (or wayfaring man) and thy necessitie like an armed man, (to wit to take the sluggard vnarmed and in his naked bed so as there can be no resisting) Chapter, 24.30.31.32.33.34. Reade in G. Goe to the pismire &c.

It is a mans honour to cease from strife, but euerie foole will be meddling, (or) wil make himselfe busines. Chap. 20.3.

It is an abhomination for Kinges to cō ­mit wickednesse: for the throne is establish­ed by iustice. Chap. 16.12.

It is a pastime to a foole to doe wic­kedly: but wisdome to a man of vnderstand­ing, that is, it is his delight to exercise or practise that which is according to true wisdome. Ch. 10.23.

It is a snare to a man (to wit, such a snare at will intrap him to destruction) to deuoure [Page 59]that which is sanctified and after vowes to inquire (to wit, with a minde to elude or call them backe againe. Ch. 20.25.

It is better for a man to meet a beare, robbed of her whelpes, then a foole in his fol­lie. Or thus, as the wordes will well beare. Let a man meete a shee beare robbed of her whelpes, and not a foole in his follie. (That is, while he is in his rage.) As though he should say: this were more perillous and vnauoidable then that. Ch. 17.12.

It is better to dwell in a corner of the house roofe (to witte, of the flatte roofe as the people of Israell vsed to builde) then with a contentious woman in a wide house. (Or) in a house of societie. That is, fitte and co­modious for man and wife to dwell comfor­tably therein. Ch. 21.9. And the same againe. Ch. 25.24.

It is better to dwell in the wildernesse then with a contentious and angrie woman. Ch. 21.19.

It is ioy to the iust to doe iudgment; but it is a destruction (or as one woulde saye, it is a death) to the workers of iniquitie. To wit to doo that which is equall and right. That is to say, they vtterlie abhorre and shun it. Ch. 21.15. Read in E. Enter not &c.

It is naught, it is naught, (that is, it is verie naught, the worst that euer I handled [Page 60]&c.) saieth the buier: but when he is gone a part, he boasteth himselfe. To wit, of his good penniworth; how like ye my bargaine sayeth he, haue I not hucked well &c. Here therefore is the falt: the correction of it fol­loweth.

There is gold (saieth K: S:) and plentie of pretious stones (to wit, in the handes of the buyer and seller) but the lippes of know­ledge are the most pretious iewell. (or the instrument and implement or merchandise of greatest price) to witte, when as men haue a conscionable regard of that which they speake both in buying and selling, and in all other their contracting and dealing one with an other Ch. 20.14.15.

It is not good to accept the person of the wicked, to cause the righteous to fall in iudg­ment, Ch. 18.5.

It is not good to eate ouermuch ho­nie, neither is it any glory for men to search after their owne glorie, Ch: 25.27.

Iudgments are prepared for scorners, and stripes for the backe of fooles, Ch. 19.29. Readin A. A wicked witnesse &c.

Iustice exalteth a nation: but sinne is a shame (or reproch) to any nation. Or people. Ch. 14.34.

K

KEepe thine hearte with all diligence: for thereout commeth life. Ch. 4.23. Read in A. Aboue. &c.

L

LAy no waite ô wicked man a­gainst the house of the righte­ous; spoyle thou not his resting place. For be it that a iust man fall seuen times yet he riseth againe: (to wit, by the holy helpe and hande of God) but the wicked they fall together (or all at once) in their mischiefe. That is, God casteth them downe by an irrecouerable and deadly downfall. Ch. 24.15.16.

Let an other man praise thee and not thine owne mouth: a stranger and not thine owne lippes. Ch. 27.2.

Life is in the way of righteousnesse, and in that path way is no death. That is, im­mortalitie and euerlasting deliuerance from death and from all feare of death is there to be founde. Who therfore shoulde not be effectual­ly moued to enter that path and to walke con­stantly in it? Ch. 12.28.

Loue not sleepe, lest thou come to pouertie; open thin eyes, (that is, be dili­gent in following the duties of thy calling) and so be thou satisfied with breade. Or, thou shalt be satisfied with bread. Ch. 20.13.

[...]
[...]

M

MAke no frendship with an angrie man, neither go thou with the furious man: Least thou learne his waies, and receaue destruction (or a snare) to thy soule. That is, such a snare as shoulde indan­ger thy soule to the heauie displeasure of God, Ch. 22.24.25.

Many deuices are in mans heart: but the councell of the Lorde it shall stand. Chap. 19.21.

Many doo seeke the face of the ruler: but euerie mans iudgment, commeth, from the Lorde. Ch. 29.26.

Many men, (or thus) As touching the multitude (or greater parte of men) euerie one maketh boast of his goodnesse: but who can finde a man of faithfulnesse? That is to say, a man that is verie faithful indeed. Ch. 20.6.

Many reuerence the face of the Prince. Or thus; Many make sute to the prince: (or to him that is francke and liberally min­ded:) and euerie man is friende to him that giueth giftes. Or, that is bountifull, Ch. 19.6. But it is contrariwise with the poore man who is cast off on all handes, as it followeth in the next verse. Read in A. All the brethren &c.

Mercy and trueth: Or we may reade thus: Clemency and faithfulnes preserue the kinge, and he establisheth his throne by clemencie. Or mercie. Ch. 20.28.

Much foode is in the fielde of the poore: but the fielde is destroyed with­out discretion. Or as followeth. Much foode commeth to the poore by tillage: but there is that consumeth himselfe through neglect of his duetie. He meaneth euen some of such as haue (as we speake) much to take to, Ch. 13.23.

My sonne, be wise and reioice my heart that I may answere him that woulde reproch me in any matter. Ch. 27.11. Marke here how notably the good bringing vp of children plea­deth for the credit and estimation of Parents.

My sonne, eate hony for it is good, and the hony combe which is sweete to the roofe of thy mouth: So know that wisdome wil be to thy soule if thou shalt finde it; for there shall be a rewarde and thy hope shall not be cutte off. Ch. 24.13.14.

My sonne, feare the Lorde and the Kinge, and haue no fellowshippe with them that are seditious (or loose and licentious) for their destruction shall rise vp sodainlie; and who knoweth the ruine of them both? That is, both of the inordinate and licentious them­selues, and also of those that shall sorte and [Page 64]company with them. Ch. 24.21.22.

My sonne, giue me thy heart, and let thine eyes delight in (or heedefully ob­serue) my waies: For a whore is as a deepe ditch, and a strange woman (that is, such a one as estrangeth her selfe from the holy waies of God: as Chap. 2.16.17.) Is as a narrowe pit. Also she lieth in wait as for a pray, & in­creaseth transgressours among men.

To whome is woe? To whome is alasse? (or sorrow.) To whome is much strife? To whom is babling? To whom are woundes with­out cause? (that is, euen such as he may thanke no bodie for but himselfe) to whom is the red­nes of the eies? Euen to them that tary long at the wine; to them that goe and seeke after mixt wine.

Looke thou not vpon the wine when it waxeth red, and vttereth his colour in the cuppe, and goeth downe pleasantly (or ra­ther thus) and moueth it selfe (or sparteleth and springeth, to wit, in the cup) as being of the right (or best) kinde.

In the ende thereof, it will bite like a ser­pent, and sting like a cookatrice (or viper.)

Thine eies wil looke vpon strange women, and thine heart will speake lewde thinges.

And thou shalt be as one that lyeth in the middest of the sea, yea as one that lyeth in the toppe of the mast. That is, greatly [Page 65]reeling and staggering too and fro.

They haue stricken me (wilt thou say) but I was not sicke, they haue beaten (or pummeled) me, but I felt it not: when (therefore) I shall awake, (to wit, as one ha­ning slept away the former drunkennesse) I will to it againe, I will seeke it yet more. Chap. 23.26.27.28.29.30.31.32.33.34.35. A liuely description of the beastly vnsatiable­nesse & miserable condition of the drunken man.

My sonne, heare thy fathers instruction, and forsake not thy mothers teaching: for they shal be a comely ornament to thy head and as chaines for thy necke. Chap. 1.8.9.

My sonne, hearken vnto my wordes, in­cline thine eares to my sayings.

Let not them (that is, the vvicked, to wit, by any perswasions of theirs to the contrary) cause that they (to vvit, my wordes) should depart from thine eies, but keepe them in the mid­dest of thy heart.

For they are life vnto those that find them, and healthfull to the whole flesh of euery of them.

Aboue euery watch watch ouer (or keepe) thine heart, for from it are the outgoings (or issues, that is. the actions) of life.

Put away from thee a froward mouth, and remooue wicked lippes farre from thee. Let thine eies behold the right (or look right forth) [Page 66]and let thine eie-lids looke directly before thee.

Ponder the path of thy foote, yea let all thy waies be ordered aright: (or vvell sette­led and stayed:) Turn not to the right hand nor to the left, but remoue thy foote from e­uill. That is, from euery by-path of sinne. Ch. 4. verses. 20.21.22.23.24.25.26.27.

My sonne, if sinners intise thee consent thou not. Chap. 1.10. &c. And verses 15.16. My sonne walke thou not in the way with them, refraine thy foote from their path: For with their feete they runne to euill, and they make hast to shed blood, &c.

My sonne, if thine heart be wise, my heart shall reioyce, and I also; (that is, I shall whollie or throughly reioyce, euen I that am thy father.) yea my reines shall reioyce, when thy lippes speake righteous thinges.

Let not thy heart be enuious against sin­ners: but let it be in the feare of the Lorde continually: Or, let it imitate those that are constant in the feare of the Lorde: For surely there is a reward, and thy hope shall not be cut off. Chap. 23.15.16.17.18.

My sonne, if thou be surety for thy neigh­bour, (or friend) and hast stricken hand with a stranger, Thou hast snared thy selfe with the words of thy mouth, thou art taken with the words of thine owne mouth. (To witte [Page 67]as it were in the net of the fouler, or in the trap of the hunter.)

Doe this nowe ô my sonne, and deliuer thy selfe, seeing thou art come into the hande of thy neighbour: (To wit, of him for whome thou art become suertie, for whome, and by tendering of whose credit, thou hast in­dangered thine owne selfe, and standest bound to pay the debt if he neglect to doe it:) Goe thou, humble (or submit) thy selfe, (to wit, vnto the creditor, that if neede be thou maiest finde him fauourable) and earnestly solicite, (or doe thou mightilie importune) thy neigh­bour, (that is, him for whom thou art suretie, to witte, least he breake day, &c.

Giue no sleepe to thine eies, nor slumber to thine eie-lids.

Deliuer thy selfe as a roe (that is, as a swift deare) from the hand of the hunter, (to wit, as one all readie taken by the heele) and as a birde from the hande of the fowler. Chap. 6.1.2.3.4.5.

My sonne, beare no more the instruction. that causeth to erre from the wordes of knowledge. Or as followeth. Leaue off (or cease) my sonne, to erre from the wordes of knowledge, to the end thou maist hear­ken to instruction. That is, that thou maiest be a true and profitable scholler in the schoole­house of God; which possiblie cannot be till [Page 68]thou renounce the vanitie of thine owne errone­ous vvaies. Chap. 19.27.

My sonne despise not the chastening of the Lord, neither be thou grieued at his corre­ction. Or let it not be tedious vnto thee, that is, anoide eyther extremitie, and labour to make a good and holie vse of euerie visitation, blessing the Lord in them. &c.

For the Lord correcteth him whome he loueth, euen as a father doth the childe in whome he delighteth. Or, to whom he wish­eth well. Chap. 3.11.12.

N
O

OF a Prince that hearkeneth to lies, all his seruants are wicked. Chap. 29.12.

O howe much better is it to get wisedome then gold; and to get vnderstanding (ô how much more) to be desired aboue siluer! Chap. 16.16.

Onely by pride doth man make conten­tion, but with the well aduised is wisedom. Chap. 13.10.

Open rebuke is better then secrete (or concealed and hidden) loue. That is, such loue as is idle, and faileth in the necessarie dnetie of it. The woundes (that is, the most [Page 69]sharpe rebukes) of a louer (that is, of a louing friend, such a one as loueth indeed) are faith­full: but the kisses of an enemy (or of him that hateth, though he pretend friendship) are to be praied against. (Or, to be had in execrati­on how pleasant or fauning soeuer they be. Ch. 27.5.6.

O thou my sonne, heare and be wise; and let thine heart goe this way. (To vvit, vvhich I shall novv shevv thee.) Keepe not company with those that be drunken with wine, nor with those that glut themselues with meate: For the drunkard & the glutton shalbe poore and drowsinesse (to vvit, that vvhich follow­eth and accompanieth drunkennesse and glutto­nie) clotheth with ragges. That is, maketh such as take that course, to goe in ragged coats.

Obey thy father that hath begotten thee, and despise not thy mother when she shall be olde.

Buy the trueth but sell it not; euen the trueth of wisedome and instruction and vnderstanding. Or in this sense. Buy all these and sell none of them but keepe them by thee as iewels for euer to be knowen by.

The father of the righteous shall greatlie reioyce, and he that begetteth a wise childe, (that is, such a child as in time imbraceth the holie vvisedome and feare of God) hath ioy of him. (VVherefore thou for thy parte,)

Let thy father reioyce, and thy mother: (to wit, for thy wisdom and godlinesse which they shall perceiue in thee:) yea let her that bare thee reioyce. Ch. 23. verse. 19.20.21.22.23.24.25.

P

PLeasure is not comelie for a foole, much desse that a ser­uant should beare rule ouer princes. That is, it is not meet that such a one should beare rule who standeth in more neede to be ruled himselfe Chap. 19.10.

Pouertie and shame (or reproch) shall be to him that refuseth (or withdraweth him­selfe from) instruction: but he that regard­eth (that is, which continuoth in regarding or obseruing correction, to wit, so as he will ende his life thereafter) shall be honored. Ch. 13.18.

Prepare thy worke without, and make readie thy thinges in the fielde, (or thus) and get that for thy vse (or commoditie) which is in the fielde (that is, doe the most necessarie thinges first) and after also thou shalt builde thy house. Ch. 24.27.

Pride goeth before destruction, and an high minde before the fall. Ch. 16.18.

Proude, hautie, and scornfull is his name, [Page 71]who in his wrath worketh arrogancie. That is, who carieth himselfe proudely in his anger. Ch. 21.24.

Q
R

REmoue not the aunciente boundes, neither enter thou into the fields of the father­lesse: to wit, with a minde to disposesse them of their right:

For their redeemer (or a uenger) is migh­tie, he will pleade their cause against thee. Ch. 23.10.11.

Riches auaile not in the day of wrath: (that is, when God shall enter into iudgment with the wicked rich man) but righteousnes deliueeth from death. That is, they that loue and practise righteousnesse in the obedience of the true iustifying faith, finde fauour with God, and shall escape from death to life Chapt. 11.4.

Riches gather many friendes, but the poor man is separated from his neighbour, Chap. 19.4. and verse. 6. Reade in M. Manie reuerence &c.

Righteous lippes are the delight of Kings (to wit, of good Kings, and when they be affecte [Page 72]as they ought to be) and he (that is, the good King) loueth him that speaketh right things. Ch. 16.13.

Righteousnesse preserueth him that is en­tire (or sound and vpright) in the way: but wickednes ouerthroweth the man of sinne. that is, such a one as hath giuen him selfe vp to sinne. Ch. 13.6.

Rob not the poore because he is poore, (as though he should say, let euen his pouertie be as letters of protection to safe conduct him from all iniurious dealing) neither oppresse the afflicted, in the gate, (that is, in the place of iudgement and vnder colour of law:

For the Lord will pleade their cause, and spoyle the soule of those that spoile them: that is, he will vtterlie spoyle them. Chap. 22.22.23.

S

SAye not, I will recompence e­uill, but waite vpon the Lord, & he will saue thee Ch. 20.22.

Scornefull men bring the citie into a snare, (or) set it on fire. Towit, as be­ing the bellows of contention) but wise men (to wit, such as haue wise regard of common peace and tranquilitte) turne away wrath That is, they meet with & preuent seditions &c. Ch, 26.8.

Seest thou a man diligent in his busines? He shall stand before kinges, he shall not stand before the base sorte. Chapter 22.29.

Seest thou a man hastie in his wordes (or matters and businesse,) there is more hope of a foole then of him. Ch. 29.20.

Seest thou a man wise in his own eyes (that is, in his owne conceite, standing as it were in his owne light as we say,) there is more hope of a foole then of him, Ch. 26.12.

Slouthfulnes causeth deepe sleepe to fall vpon a man (whereby commeth want) and the deceitfull person shall be hungry. Or afa­mished. That is, one punishment shall be for both these sinnes, as vsualle meeting in one & the same person Ch. 19.15.

Smite a scorner, and the folish (or simple) man will be made warie: and by reprouing him that is prudent, he (that is, the simple man) will vnderstand knowledge. The mea­ning is that either way the simple man will be holpen notwithstanding he be of meete capacitie. Chapter. 19.25. Reade againe in W. When the scorner &c.

Speake not in the eare of a foole, for he will despise thee with the wisdome of thy sayings, Ch. 23.9.

Surely it is not good to condēn the iust, nor that princes should smite such for equity. Or thus in an other construction. neither is it e­quall [Page 74]to smite such as are well disposed. Ch. 17.26.

T

TAke his garment that is su­erty for a stranger & a pledge of him that is suerty for strange woman, Chap. 20.16. And againe Chapter 27.13. The meaning is, that God permitteth that suchas will be so rashe, and foolish (notwithstanding his admomtion to the contraris) that they should paye well for it.

Take away the drosse from the siluer, and there shall proceede a vessell for the finer. Or thus. As by taking away &c.

So by talding a way the wicked from be­fore the King, his thorne shall he establish­ed in righteousnes. Chap. 25.4.5.

Teach (or as we may reade it) Catechise a childe in the trade of his way(or concer­ning that course of life which be is to enter into, That is, how he is to walk in good dut is both to­ward God and man in the faith and obedience of the Gospel) & euen when he shall be olde he will not departe from is. Ch. 22.6. A notable and most gratious incouragement for all christian Parentes to bringe vp their chil­dren euen from their yonge yeares in the nur­ture [Page 75]and information of the Lorde.

That which is to be desired of a man is his goodnesse, Or thus: That which a man ought chiefely to desire, is his goodnes: (that is, that he may be kinde and bountifull, then the which nothing beseemeth a man more): but a poore man is better then a liare Chapter. 19 22.

That which the wicked feareth shall come vpon him: but God will graunt the desire of the righteous. Ch. 10.24. The next verse may be a further exposition of this. Read in A. As the whirlwinde. &c.

The B

THe beginning of strife is as one that o­peneth the waters: therefore ere the contention be meddeled with, leaue off. Or thus. He that is the beginninge of strife, is as one that openeth a passage for the wa­ters (to wit, of such as are dammed or banked vp) wherefore ere it breake forth (or spread it selfe) leaue off the contention. Chapter. 17.14.

The beutie (or ornament) of yonge men is their strength, (or valoure) and the glorie of the aged is the gray heade. (Or thus) and the graynesse (or whitenesse) of the haire is a seemely (or reuerende) gracing to the a­ged. Ch. 20.29.

The blessinge of the Lorde it maketh rich, and he doth adde no sorrowe with it. Ch. 10.22.

The blewnesse (to wit, of the flesh) and the wounde (or stroke that fetcheth bloode) yea stripes that peirce to the bowelles of the bellie (that is, which make the hearte akeas we say) serue to purge (or are the instrumentes for the purging, that is, for the curing and a­mending of) the euill man. He meaenth such a one as we call starke naught or a verie bad one. And thus we may see how ne­cessarie seueritie is allowed and commended of God. Ch. 20.30.

The C

THe crowne of the wise is their riches, but the foolishnesse of fooles is folish­nesse. To wit, still: that is, fooles are neuer the wiser though they be rich, and therefore their riches is no crowne or ornament but ra­ther a reproch vnto them, seeing, hauing rich­es they neither knowe nor regarde to vse them well, but are vassals vnto them. Chap 14.24.

The D

THe deceitfull man shall not rost that which he hath taken in hunting: he that is diligent (inioyeth) the pretious riches (or [Page 77]wealth) of man. Ch. 12.27.

The desire of the righteous is onely good (that is prosperous) but the hope of the wicked is indignation. That is, how­soeuer they hope for good, that falleth out which grieueth and vexeth them as a iust pu­nishment from the wrath and indignation of God. Ch. 11.23.

The desire of the slouthfull slaieth him, in so much as his handes refuse to worke.

He euermore coueteth, gredilie; but the righteous giueth and spareth not. Or withholdeth not. To wit, his handes either from giuing according to his abilitie, or from diligence in his honest laboure. Chapter. 21.25.26.

The discretion of a man causeth him to defer his anger (or maketh him longe suf­fering) and it is his glorie to passe by an offence. Ch. 19.11.

The E

THe eare that harkeneth to the correcti­on of life, shall remaine among the wise. Ch. 15 31.

The euill man is snared by the wickednes of his lippes, but the iust shall come out of aduersitie. Or thus, In the transgressi­on of the lippes is the snare of an euill man &c. as before. Ch: 12.13.

The euill shall bowe (or in the present tense, doo bowe) themselues before the good, and the wicked at the gates of the righteousse. This doth God of his mer­cie bring to passe manie times, howe contrarie so euer it be to the liking of the wicked. Ch. 14.19.

The eyes of the Lorde are in euerie place beholding the euill and the good. Chap. 15.3.

The eyes of the Lorde preserue know­ledge, (that is, he preserueth all such as haue carewisely to vnderstand, and to doo the vvill of God) but he ouerthroweth the wordes of the transgressor. That is, whatsoeuer he vnder­taketh, according to the follie of his owne heart. Ch. 22.12.

The excellent that formed all things both rewardeth the foole, and also rewardeth transgressors. Ch: 26.10. A sentence of greate difficultie from the varietie of the hebrewe construction. Read in A. As a throne &c.

The F

THe feare of man layeth a snare (that is, his owne feare is a snare to himselfe) but he that trusteth in the Lorde shalbe exalted. (That is, he shal be lifted vp and set as it were on a high place out of daunger. Ch. 29.25.

The feare (or rather) The terror of the [Page 79]Kinge is like the roring of a yonge Lion (that is, it is most fierce and terible) he against whom he is angrie, sinneth against his owne soule, (that is, he putteth himselfe in the perill of his life by provoking him) Ch. 20.2.

The feare of the Lorde increaseth the daies: but the yeares of the wicked shall be diminished. Ch: 10.27.

The feare of the Lorde is a well springe of life to avoide the snares of death. Chap. 14.17.

The feare of the Lord is the beginning (or as the worde also signifieth, the excellency & chiefetie) of knowledg, but fooles despise wisedome and instruction. Ch. 1.7.

The feare of the Lorde is the instruction of wisedome and before honour goeth hu­militie. Ch. 15.33. Or rather thus, The in­struction of wisdome goeth before the feare of the Lorde, and humilitie before honour. But how then may it be said as in the sentence next before, that the feare of the Lord is the beginning of knowledge. Answere. Instruction is the meanes and instrument to giue wise­dome; but knowledge is not heartily imbra­ced vntill God by his holy Spirit, doth, worke a reuerend regard of it.

The feare of the Lorde tendeth to life (or is for the maintenance and nourishment of life that is to say, of spirituall life:) he that [Page 80]is once satisfied therewith shall contine we so, neither shall he be visited with euill. Chap. 19.23.

The fining pott is for siluer (that is, for the trying and fining of sluer) and the fur­nace for golde, yea euerie thing according to his dignitie (or answerable to that vse for the which it is praysed) But though thou shouldest bray a foole in a morter amonge wheat brayed (or as betweene the mil or querne stones) with a pestell, yet would not his foo­lishnesse depart from him. Chap. 27.21.22. Behold therefore how deeply & strongly naugh­tinesse is setled in our corrupt nature which can not by any meanes be beaten out but by the al­mightie grace of the spirit of God.

The foolish doe inherite follie (that is, they hold is & reioyce in it as in an inheritance) but prudent men make knowledge their crown. Chap. 14.18.

The foolish make a mocke of sinne) or ra­ther as followeth) Sinne (or giltines of sinne) is a meane to set fooles at one (or to bring thē into a fooles paradice as one would say,) but among the righteous, that which is accep­table, to wit, that which God alloweth, worketh content and agrement among them, Chap. 14.9.

The foolish man wil beleue euerything, but the prudēt man will consider his steps, Ch. 14.15.

The foolishnesse of a man peruerteth his way and his heart fretteth against the Lord. Reade in A. As well. &c. Chap. 19.3.

The froward in heart findeth (or attaineth to) no good thing: and he that hath a naugh­tie tongue (or is guilefull and craftie in his tongue, that is, he who hath a glibbe tongue to carie matters this way and that way to serue his owne turne) he shall fall in euill. Ch. 17.20.

The fruite of the righteous is the fruit of the tree of life, and he that winneth soules is wise. Or thus. For he being wise in­structeth soules. To vvit, in the way of life and saluation. Chap. 11.30.

The G

THe gathering of treasure, (vvorde for worde, the vvorke of treasures, that is, about the gathering of treasure,) by a deceit­full tongue, is as vanity tossed (or driuen) to and fro: they seeke death. To wit, which seeke riches so. Chap. 21.6.

The glorie of God is to hide a thing, but it is the honor of kinges to search out a matter. The heauens in height and the earth in deep­nesse, & the heart of kings cānot be searched out. (Or there is no searching out of them.) Ch. 25.2.3. The first of those prouerbes which the men of Hezekiah king of Iuda copied out.

The good man shal giue (or deliuer ouer) his [Page 82]inheritance to childres children (that is, God wilso blesse his posterity.) And the riches of the sinner are laid vp for the righteous. C. 13.22.

The H

THe hand of the diligent shal beare rule, but the idle (or deceitfull hand) shalbe vnder tribute. Chap. 12.24.

The heart knoweth the bitternesse of the owne soule, (that is, of it selfe) and no strange thing shall intermingle it selfe with the ioye thereof. That is, as enery man is affected ei­ther vvell or ill, so he liketh or disliketh, keepeth or shunneth company, &c. Chap. 14.10. Reade the 9. verse. The foolish make a mocke of sinne &c. This seemeth to render a reason of that.

The heart of him that hath vnderstanding seeketh knowledge (that is, it continueth in seeking) but the mouth of sooles is fed with foolishmesse. Chap. 15.14.

The heart of man purposeth his waie: but the Lord doth direct (or order and dispose) his steppes. Chap. 16.9.

The heart of the righteous studieth (or meditateth) what to speake, but the mouth of wicked men belcheth out (that is, rudely and rashly babbleth out) euill things. Ch. 15.28.

The heart of a wise man guideth his mouth wisely and he addeth (or furthereth) do­ctrine by his lippes. Chap. 16.23.

The hart that is declined (or he whose heart is turned backe) shalbe satiate with the own waies, but a good man (will depart) from him. That is, he wil be shie of his company. Ch. 14.14.

The hope that is deferred maketh the heart to faint; but when the desire (that is, the thing desired) commeth, it is as a tree of life. Chap. 13.12.

The house of the righteous hath much treasure (or strength: that is, it is firmely esta­blished) but by the reuenewes of the wicked man, his house is disturbed. Chap. 15.6.

The house of the wicked shall be destroy­ed: but the tabernacle of the righteous shall flourish. Chap. 14.11.

The I

THe instruction of a wise man is as a wel­spring of life to turne away, (that is, it teacheth vs to turne away or depart from) the snares of death. Chap. 13.14.

The K

Hhe kings heart is in the hand of the lord as the riuers of water, he turneth it whi­thersoeuer it pleaseth him. That is, he ma­keth it saile as it were a stil flowing streame to strue his owne most holy purpose & coūsell in all thinges. Chap. 21.1.

The kings wrath, is like the roaring of a yong Lyon, but his fauour is like the dew vpon the [Page 84]grasse. Chap. 19.12.

The L

THe labor of the righteous tendeth to life, (that is, to the necessary & cōfortable main tenance of life in the feare of God) but the re­uenews of the wicked to sin. That is, they are consumed to serue their wicked lusts. Ch. 10.16. The liberal person (in heb. The soule of blessing that is, he that is hartily beneficial) shal haue plenty (in Heb. shall be fat. i. shall prosper) and he that watereth abundantly shal poure forth the more. In Heb shall cast forth, that is, God vvill blesse him with such increase that he shall be able so to doe. Chap. 11.25.

The light of the eies reioyceth the heart, and good hearing (that is, the hearing of good things) maketh the bones fatte. Chap. 15.30. Reade the next verse. in T. The eare. &c.

The light of the Lord is the soule of man: Or rather thus. The soule of man is as a light (or candle) of the Lord (that is, which the Lord hath lighted and set vp in him) wherewith he (that is to say man) searcheth all the bowels of the bellie. That is, by the light of his vnder­standing he findeth out verie secret thinges. Chap. 20.27. This may be more particularly referred to the king of whome we reade in the 16. verse next before. Reade in A. A. wise King. &c.

The light of the righteous shall reioyce, (that is, it shall be bright; their prosperity and happinesse shall be glorious) but the candle of the wicked shalbe put out. That is, all their pompe shall vanish & come to nothing. Ch. 13.9.

The lippe of trueth (that is, vvhich speaketh the trueth) is established for euer, but a ly­ing tongue indureth but a moment. Or while I might neuer so little mooue my foote. Or in the turning of a hand. &c. Chap. 12.19.

The lips of the righteous doe feed many: but fooles shall die for want of wisedome. In Heb. Forwant of heart. Chap. 10.21.

The lippes of the righteous doe knowe (or regard) that which is acceptable: (and consequently they find fauour) but the mouth of the wicked speaketh froward things. Euen such as procure their own ouerthrow. Ch. 10.32.

The lippes of the wise do spread abroad knowledge: but the heart of the foolish that which is not right. That is, they set their minds to spread abroad false doctrine, &c. Ch. 15.7.

The Lord hath made all things for his own sake, yea euen the wicked for the day of euil. Chap. 16.4.

The Lord hath made euen both these, the eare hearing, and the eye seeing. Chap. 20.12. See in the letter A. A childe, &c.

The Lord is farre from the wicked: but he eareth the praier of the righteous. Ch. 15.29.

The Lorde will destroy the house of proud men: but he will establish the border of the widdow, Ch. 15.25.

The Lord will not famishe the soule of the righteous, but he thrusteth away the sub­stance of the wicked. Ch. 10.3.

The lot causeth contentions to cease, yea it endeth the strife betwixt the mightie. To wit, in such cases as can not by ordinarie course of triall bee iudged and compounded C. 18.18. Whereof reade verse 17. in H. He that is first.

The Lot is cast into the lap, but the whole disposition thereof is from the Lord. Ch. 16.33.

The lying lipes are abhomination to the Lord; but they that deale truly are his de­light, Chap. 12.22.

The M

The memoriall of the iust shall (continue) as ablessing, (that is, God shalbe praised in the honorable and thankefull remembrace of them) but the name of the wicked shal rott) that is, there shall be no gratfull mention made of them in the church of God; nay they shall heare their iust and deserued reproch. Chap. 10.7.

The mouth of a righteous man is a well spring of life (that is, he is plentiful in grati­ous [Page 87]speach to his owne comfort and to the edifi­cation and refreshing of other) but iniquitie couereth the mouth of the wicked. (that is, his owne hurtfull speaches and actions do as it were choake and smother himselfe. Read in B. blessings. &c. Chap. 10.6.11.

The mouth of strange women, is as a deepe pit, he with whome the Lord is grie­uously angry (or whome he hath in detestation) shall fall there. Ch. 22.14.

The mouth of the iust man will be fruit­full in wisdome: but it (that is wisdome) is ent off from the tongue (that speaketh) fro­ward things. That is, to say, wisdome can no more fructifie and prosper there then tho bough which is proyned and out off from the bodie of the tree. Ch. 10.32. Looke the 32. verse The lippes of the righteousdo knowe, or (shall finde) fauour &c.

The N

THE name of the Lord is a strong tower the righteous runneth vnto it, and is exalted. That is, he is set in a high safe place. Ch. 18.10.

The P

THe path ((or causie-way (of the righte­ous is to decline from euill: he keepeth oule that keepeth his way. For on either [Page 88]hand of this causie which god hath pitued for the righteous, are nothing but deepe gulfs and quagmires to swallow vp those that slippe aside. Ch. 16.17.

The patient abiding of the righteous shall be gladnes: but the hope of the wicked shall perish. Chap. 10.28.

The person that is full despiseth an hony combe: but vnto the hungry soule euerie bitter thing is sweete. Ch. 27.7.

The person that trauelleth trauelleth for himself, Or rather thus is the latter part of the sontēce requireth. He that is trouble in brin­geth trouble vpon himselfe: for his mouth, (that is; the troublesome speach of his mouth) reboundeth (or recoileth) back vpon him. Ch. 16.26.

The pleasure (or fauourable good will) of the King is toward a wise seruant, but his wrath shall be against him that is lewde, or that causeth shame. To wit, to himselfe and others by his foolish dealing Chap. 14.35.

The poore man and the craftes man (in such sense as we vse to call artificers handi­craftes men) liueth by his daye laboure, and euerie other that vseth a more liberall & gainfull skill) they meete together, the Lord lighteneth the eyes of them both, that is, God maketh this difference and dist inction of callings & giueth to euery one their knowledge [Page 89]and skill and what soeuer good successe they haue and therefore either sorte are admonished to vse their labour and skill to the glorie of God and theire owne mutuall comfort in him. Ch. 29.13. Reade Exod: 31.1.2.3.4.5.6. and I­say 28.24. &c.

The poore man is hated euen of his own neighbour, but the friendes of the rich are many. That is, both far and neere.

He that sinneth thus, (to wit, hating the poor man) shall be despised of his neighbour, but he (or as touching him) that sheweth mercie to the poore, blessed is he. Ch. 14. [...]0.21.

The poore man speaketh with prayers (or by way of intreatie and supplications.) but the rich man answereth roughly, Chap. 18.23.

The preparation of the heart (or as the word signifieth, the mustering of the thoughtes and deuices thereof) are in man: but the speach of the tongue is from the Lord. That is, no thought taketh effect but by his blessing. Ch. 16.1 We are therefore to commit the orde­ring of both thoughts, words & works vnto him. Read in C. Comit &c, And in A. Al the waies.

The pride of man doth bring him loue, but honor supporteth (or holdeth vp) him that is humbled in spirit. That is to say, God giueth honour, & honorablie esteeming them wil vp­hold them. Ch. 29.23.

The R

The reward of humilitie (or of mekenes) & of the feare of the Lord is riches & honour and life. Ch. 22.4,

The rich and the poore meete together, the Lord is the maker of them all, Ch. 22.2. That is, he doth not only giue thē their being but also to be euen such as they are.

The riches of vanitie (that is, which are gotten by any vniust and deceitfull means) shall be diminished: but he that gathereth with the hand (that is, by honest labour) shall in­crease them, Ch. 13.11.

The rich man is wise in his owne conceit (that is, be thinketh himselfe so much the wi­ser or better man as he is richer) but the poore man that hath vnderstanding can trie him. or search out what is in him. Chapter. 28.11.

The rich mans riches are his strong city, and as an high wall in his imagination. Ch. 18.11.

The rich mans riches are his strong citie, & that which feareth (or daunteth) the nee­die is their pouertie. Ch. 10.15.

The rich ruleth ouer the poore, and the borrower is made a seruant to the man that lendeth, Ch. 22.7.

The righteous eateth to the contenta­on of his minde: but the belly of the wicked shall want. Ch. 13.25.

The righteous escapeth out of trouble and [Page 91]the wicked commeth in his steade, Ch. 11.8.

The righteous is more excellent then his neighboure: but the waye of the wic­ked deceaueth them. Ch. 12.26.

The righteous knoweth the cause of the poore, (that is, he mindeth it and searcheth it out with a minde to succour them in the way of iustice, as Iob. 29.16) but the wic­ked regardeth not to knowe it. Chapter. 29.7. Read Luk. 18.4.

The righteousnesse of the vpright (or entier and perfect man) directeth his way: but the wicked falleth in his owne wicked­nes. Ch. 11.5. And againe in the next verse. The righteousnesse of the iust shall deliuer them: but the wicked shall fall in his owne wickednesse. Read also Ch. 26.27. He that diggeth &c. and Ch. 11.17.18.19. and Ch. 12.20. and. 13.6. and. 21.7.

The righteous shal neuer be moued: but the wicked shall not dwell in the land. (To wit, so constantlie rooted and settled as the other, Ch. 10.30.

The righteous teacheth the house of the wicked, but God ouerthroweth the wicked for their euill. Or rather thus. He that ouer­throweth the wicked for their euill, (or to their owne hurt, that is to say, the iust God) maketh the righteous wise by the house of the wicked. That is; by the exam­ple [Page 92]of his iudgmentes executed vpon them, be teacheth them to beware. Chapter. 21.12.

The robberie of the wicked shall abide with them (or be as it were at host with him, to wit, as an euill guest which oweth him a mischiefe) be cause they refuse to execute iudgemente, Ch. 21.7. Reade Isai: 33.1. and Haback: 2.8.9.10.11.12.

The rod and correction giueth wis­dome, but a childe set at libertie maketh his mother ashamed. Ch: 29.15. The rea­son whereof may well be comprehended in the next verse, in the wordes following. When the wicked increase, (to wit, as well in age and sta­ture as in number) transgression increaseth: but the righteous shall see their fall. And therefore also to good purpose are Parentes exhorted to vse correction as it followeth in the 17, verse. Correct thy sonne. &c.

The S

The Sacrifice of the wicked (that is, all his religion being outward and without faith and repentance) is abhomination to the Lord: but the prayer of the righteous (that is, his spirituall worshippe performed in trueth though not with so great ostentation as the wicked vse) is acceptable to him. Ch. 15.8.

The sacrifice of the wicked is an ab­homination; [Page 93]how much more when he bringeth it with a wicked minde? Or in a wicked manner, that is, profanely and contemp­tuouslie, as the people in the time that Malachi prophesied, Ch. 21.27. Read Mal: Ch: 1.

The sinner despiseth his neighbour: but he that hath mercie on the poore is blessed. 14.21. Looke before. The poore man is ha­ted &c.

The slouthfull hideth his hand in his bo­some (or platter) it grieueth him to put it (or he is as one tyred with putting it) to his mouth againe. Ch. 26.15. And again Ch: 19.24.

The slouthfull hideth his hand in his bo­some (or platter as before) and bringeth it not backe to his mouth againe. That is to say, there are a number that doo so cocker them­selues in their sluggishnesse, that minding no­thing but to eate and drinke, and to make much of themselues, can yet hardly finde in their heart to take any paines about that which is for mans necessitie: such as are all voluptuous Epicures, carpett knightes &c. It is a liuely and taun­ting description of such kinde of people: as are also the rest that followe: all tending to prouoke vnto diligence and watchfullnesse in al good and holy duties to the glorie of God and to the com­mon benefit of others and our selues. &c.

The slouthfull man sayeth, a fierce lion is in the way; a lion is euen is the streetes. [Page 94] Chap. 26.13.

The slouthfull man sayeth, a lion is without, I shoulde be slaine in the streate. (That is, he thinketh it would be so, if he should but set his foote without doores, specially a­bout any good and holy worke. Chapter. 22.13.

The slouthfull man turneth himselfe in his bed, as the doore turneth on the hen­ges. That is, he keepeth his bed as if he were fastened to it, Ch. 26.14.

The slouthfull man which will not plow because of winter, he shall begge in som­mer because he (shall haue) nothing, to witte, to releeue and helpe himselfe. Ch: 20.4.

The sluggard (or slouthfull man as before) is wiser in his owne conceite then seauen men that can render a sensible reason. Ch. 26.16.

The soule of the slouthfull man lusteth, but shall haue nothing: but the soule of such as be diligent shall be made fat. That it, they shall be stored with plenty. Chapter. 13.4.

The soule of the wicked wisheth euill (to wit, through that enuie and malice which reigneth in him,) his neighboure can not seeme worthy to be fauoured in his eies. Ch. 21.10.

The spirite of a man will sustaine his in firmitie (that is, will yeelde him comforte in [Page 95]all his affections) but awounded spirite who can susteine it? Ch. 18.14.

The steppes of man are from the Lord, (that is, they are ruled and moderated by him): but what doth man vnderstande of his (that is, the Lordes) way? Ch. 20.24. A sentence of exceeding weight to moue all men to be wise vnto sobrietie and to humble our selues vnder the mighty hand of God. Read Ch. 1.91.2.3.4.9. and Iere: 10.23. and Iob. 26.14. Ps. 139.6.

The T

THe talking (or wordes) of the wicked are to lie in waite for bloode (that is, to be­tray innocent bloode) but the mouth of the righteous will deliuer them. To wit, them whose life the wicked seeke howe they may in­trappe. Ch. 12.6.

The thoughts of the diligent are alto­gether profitable: but all the thoughtes of him that is rashe (or headdy) tende to meere pouertie Ch. 21.5.

The thoughtes of the iust are right; but the councels of the wicked are deceit. That is verie deceitfull. Ch: 12.5.

The thoughtes of the wicked are abho­mination to the Lorde: but the pure haue pleasaunt wordes. Ch, 15.26. Read. Ch. 25.11, 12. A word spoken &c.

The congue of the iust man is as the most choice (or fined) siluer but the heart of the wicked is verie little worth. Chap. 10.20.

The tongue of the wise vseth knowledge aright: but the mouth of fooles bableth out foolishnes. Chap. 15.2.

The treasures of wickednesse profitte no­thing: but righteousnesse deliuereth from death. Chap. 10.2.

The V

THe vnderstanding of them that haue it is a well springe of life, (to teach many in the way of life:) but the instructi­on of fooles is (a well spring) of follie. Ch. 16.22.

The vnthrifty man (or such a one as is an inordinat and lawlesse person) a verie wicked man (or as we may say, one of no reckoning, a man good for nothing, of a reprobate minde) he walketh with a frowarde mouth.

He maketh a signe (or twinkleth) with his eies; he signifieth (or speaketh after a sort) with his feet, he instructeth with his fingers: that is to say, he is altogether addicted to that which is naught: which K. S. doth liuely set forth by noting the propension and bending of all his bodily partes and members that way: Like to the earnest archer who hauing deli­uered his arrowe out of the bowe, sheweth [Page 97]how faine he would haue his arrowe euen hitte the marke if it might be, by bowing his bodie this way and that way all the vvhile his shaft is flying.

Lewde (or froward) thinges beeing in his heart, he imagineth (or practiseth) that which is euill at all times; (that is, so often as he can get any opportunity:) he raiseth vp (or sendeth) contentions. That is, matter of contention and strife which is a speciall mischiefe against humaine societie.

Therefore shal his destruction come spee­dilie; he shall be destroyed sodenly (or so­denly crushed in peeces) without recouerie. So that an irrecouerable punishment belongeth to the desperate and gracelesse sinner. Chap. 6.13.14.15.

The vprightnesse (or integrity) of the iust shall guide them (or lead them foorth, to wit in the way of happinesse) but the froward­nesse of transgressours shall destroy them. Chap. 11.3. Read verses 5.6. The righteousnes of the vpright, &c.

The VV

THE way of a foole is right in his owne eies: but he that he arkeneth to counsel is wise. Chap. 12.15.

The way of a slouthfull man is as a hedge of thornes: but the way of the righteous is [Page 98]plaine, (or as a causied way. Chap. 15.19.

The way of life is on high (or vpward) to the prudent, that he may auoyde from hell beneath. (Or which is downward. Chap. 15.24.

The way of some is peruerted & strange, (Or thus.) Who so is incōstant (or mutable) in his way, he is also strange (to wit, from pure­nesse or sinceritie) but he is pure whose worke is right. Chap. 21.8.

The way of the Lord (that is, the course which the Lord taketh in his administration and gouernement) is strength to the vp­right (or entire man: that is, it is for their safety and preseruation) but it is destruction to the workers of iniquitie. That is, so God vseth to deale with the vvicked. Chap. 10.29.

The way of the wicked is an abhominati­on to the Lord: but he loueth him that fol­loweth righteousnesse. Chap. 15.9.

The waies of man (that is, of euery man,) are before the eies of the Lord, and he ponde­reth all his pathes. Chap. 5.21.

The wicked man desireth defence (or safegard) from euill, but the roote of the righteous (that is, that onely wherein they are rooted and grounded, to witte, the mer­cifull and prouident care of the Lorde) giueth it. Chap. 12.12.

The wicked flie when none pursueth: but the righteous are as the yong Lion that is [Page 99]bould. Chap. 28.1.

The wicked (or harmefull man) giueth heede to the troublesome lippe, (that is, to him whose talke tendeth to the troubling and molesting of men,) and a man of falshood (i. a liar) hearkeneth to the tongue of miserie. That is, to the miserable or wretched tongue, which causeth miserie, &c. Chap. 17.4.

The wicked ouerthrow themselues so that they be not: but the house of the righteous shall stand. Chap. 12.7. Reade in G. God o­uerthroweth &c.

The wicked shal be a ransome for the iust, and the transgressor in stead of the righteous. Chap. 21.18.

The wicked shalbe cast away for his ma­lice: Or rather thus. The wicked thrusteth forth himselfe (or inforceth himselfe) to his own hurt: but the righteous hath hope, (or as the word signifieth, findeth a refuge or reskue) in his death. that is, in his greatest perill. Chap. 14.32.

The wicked thought (or deede) of a foole is sinne; (that is, a sinne worthy to be condem­ned:) but the wickednesse of a scornefull man is abhomination, That is to say, it is greatly to be abhorred aboue the sinne of the foolish and ignorant man. Chap. 24.9.

The wicked worketh a deceitfull worke, (that is, the fruit and reward thereof shall be [Page 100]farre other then he looketh for) but the reward of him that soweth righteousnesse is sure. Or true and faithfull. That is, it shall be the same vvhich according to Gods mercifull and boun­teous promise they looke and waite for: accor­ding to that which followeth in the next verse. He that is firme (or constant) in the worke of righteousnesse (that is, in giuing to euery one their due, yea in shewing mercy and liberalitie to the poore and oppressed) (soweth) to life: but he that followeth euill, doth it to his owne death. Chap. 11.18.19.

The wisedome of the prudent is to vnder­stand, (or wisely to take heede to) his way: but the foolishnesse of fooles (tendeth) to de­ceit. Chap. 14.8.

The wise in heart shalbe called prudent, & the sweetnes of the lips (that is, gratious vtte­rance of speech, or holy eloquence) increaseth, (or furthereth) doctrine. Chap. 16.21.

The wise in heart will receiue commaun­dements: but the foolish in talke, (that is, he which from the stubbornnesse of his heart mur­mureth against good precepts and instructions) shall be beaten. (or procureth his owne trou­ble) Chap. 10.8.

The wordes of a talebearer are as flatte­rings, (or like to the wordes of such as are much broken vvith afflictions, that is to say, he play­eth the counterfette notablie, creeping as it were [Page 101]into the mouth of men to get something; and therefore vvhispereth here and there preten­ding much good sooth, &c.) but they goe downe into the bowels of the belly. That is, the vvordes of such are as poyson to hurte very deadlie. Chap. 18.8. And Chap. 26.22.

The wordes which the mouth of an ex­cellent man (speaketh) are like deepe wa­ters; the welspring of wisedome is as a flow­ing floode. Chap. 18.4.

The wrath of a king is as messengers of death, but a wise man will pacifie it. Chap. 16.14. But on the contrarie: verse 15. Reade in the letter I. In the light of the kinges countenance is life, &c. Read also Chap. 19.12. The Kinges vvrath, &c.

There is a way which (seemeth) right before man, but the issue (or ende) there­of, (is the issue) of the waies of death. Chap. 14.12. The vvhich sentence is further declared in the 13. and 14. verses next follow­ing. Reade in E. Euen in laughing, &c. And, The heart that declineth, &c. Reade also the same repeated againe. Chap. 16.25.

There is no wisedome, neyther vnder­standing nor counsell against the Lorde.

The horse is prepared (or made fit) for the day of battell but saluation is from the Lord. Chap. 21.30.31.

There is that boasteth himselfe to be rich and hath nothing, and that feineth himselfe poore hauing greate riches. Chap. 13.7.

There is that scattereth and yet is more increased. and (there is) that spareth more then is right (or that withouldeth himselfe frō that which is right) only to pouertie. that is, & yet he cōmeth to meere pouertie. C. 11.24.

There is that speaketh wordes like the prickings (or stabbings) of the sworde; but the tongue of wise men is health. That is, it spea­keth those thinges which may be compared to a healthful medicine Ch. 12.18.

There shall no trouble be cast vpon the iust (to wit, by hap hazard or chaunce medley as we say,) but the wicked shall be full of euill. That is, God will many wayes aboue that they looke for, plague & punishe them C. 12.21.

These sixe thinges doth the Lord hate, yea seauen are abhomination to his soule,

The hautie eyes, a lying tongue; and hands that shed innocent bloud:

An heart that imagineth (or contrineth) wic­ked deuises; feete that be swift in running to mischiefe:

A false witnes that breatheth forth (or craf­tily forgeth & cōpacteth lies & he that raiseth vp (or causeth (coutentions (to come) betwixt bretheren. Ch. 6.16.17.18.19.

They that are froward in heart are abho­mination [Page 103]to the Lord: but they that are per­fect (or enter) in the way, are his delight. or such as he fauourably accepteth. Chapter, 11.20.

They that forsake the law praise the wic­ked: but they that keepe the lawe set them­selues (or, are as it were in conflict) against them. Chapt. 28.4.

Thine owne friende and thy fathers friend, (to wit, whose friendship descendeth as it were hereditarily to the) forsake thou not, neither go to thy brothers house in the day of thy calamitie: better is a neighbour that is neare, then a brother farre off Ch. 27.10.

Thornes and snares (or thornie snares) are in the way of the froward; (to wit, to pricke & snare themselues withal as a fruite of their pride &c. but he that keepeth his soule (that is to say, from sin) shal be far from them. Ch. 22.5.

Through wisdome the house is builded, & by vnderstanding it is established.

By knowledge also thy chambers shal be filled with all pretious and pleasant riches. Ch. 24.3.4.

Tough hand be to hand (that is, though they ioyne in mutuall helpe and assistance) the wicked shall not be vnpunished, but the seed of the righteous escapeth. Or is deliue­red. To wit, though one cannot helpe and suc­cour an other they being oftentimes sin [...] & [Page 104]dispersed: For God is their deliuerer & auen­ger. Ch. 11.21.

Thou shalt not remoue the ancient bounds which thy fathers haue made. Or set and dis­posed. 22.28.

To do iustice and iudgment is more accep­table to the Lord then sacrifice. Chapter, 21.3.

To haue respect of person is not good, a man should (then) transgresse for a morsell of breade. Ch. 28.21. And Chap. 24.23. it is one of those thinges which are saide to belong to the wise.

Trauell not too much to be rich; (or toile not thy selfe that thou mightest grow rich) cease from thy wisdome, to wit, from thy naturall wisdome in compassing sea and land (as it were) to get riches. Wilt thou cause thine eyes to fly toward them? to wit, as the greedie foule hasteth hir flight to the pray; they are not (that is, by and by they are gon; to wit, as birdes skar­red before they canbe seazed on) for they doe speedely betake thēselues to their wings & as an eagle they flye into the ayer, C. 23.4.5

Trust in the Lord with all thy hearte, and leane not to thy owne wisdome. In all thy wayes acknowledge him and he will direct thy goings. Ch. 3.5.6.

Here followeth the whole thirtie Chapter as be­longing wholly to this letter.

THe wordes of Agur the sonne of Iakeh, a collecti­on or Prophesi: the spech (or saying) of man (that is, al ex­cellent speach or holy doctrin and prophesie which any man vttereth) is of Ithiel, of Ithiell (I say) and of vcal. That is, of him to whome these names doe most properly agree; euen of al­mightie GOD by the gratious presence and power of his grace; that is, to say in plaine words, GOD is the author of all prophesie. Which proposition he confirmeth first from his owne example as followeth.

Surely (saith Agur) I am a beast rather then a man; neither haue I the vnderstand­ing of man. That is, which is worthie and beseeming a man according to that excellency wherein God first created Adam. Agur ther­fore [Page 106]in these words acknowledgeth, and be­waileth his natural corruption and deprauati­on, and also teacheth all men by his exam­ple what we are to doe, both in these words and further as it followeth.

Neither (saith he) haue I learned wisdom, or attayned to the knowledge of holy things. That is, either of God or of his will or of any thing belonging to his heauenly king­dome: he meaneth that he hath no true and perfect knowledg nor any pure desire to know a­ny of these things by natural iustinct, or mother wit as we say: to the further disabling whereof it followeth in the next wordes as it were in a generall challenge against all men.

Who (to wit, of al the sons & posterity of Adam) hath ascēded vnto heauē & descēded? who hath gathered the wind in his fists? who hath boūd the waters in his garment? Who hath established any of the ends (or bounds) of the earth? what is his name? and what is his sonnes name? if thou canst tell? As though he should say none cant each man knowledge nor renew his heart vnto God but he that hath doone and can doe all these things: that is, none but God himselfe, and he whome God hath sent his only son Iesus Christ through the most powerfull grace of his holie spirit by the mini­sterie of his blessed word: the commendation & vse whereof followeth in the next verse.

Euery worde of God (or the whole worde of God) is verie pure, he is a shielde to those that trust in him. Or that make him their refuge.

Put thou nothing to his wordes, least he reproue thee, neither be thou found a liar.

Two thinges doo I desier of thee; withholde them not from me vntill I die. That is so longe as I liue.

Remoue farre from me vanitie, and e­uerie lying matter: giue me not pouertie nor riches; feede me with foode conueni­ent for me: (or with food measured out and appointed for me:) Least I be full, and make a lie and say, who is the Lorde? or least I be poore and steale, and lay holde of the name of my God. To wit, as one that abu­seth it to serue his owne turne by forswearing and cursing himselfe that he may seeme guilt­lesse and go still in the name and account of an honest man &c.

Accuse thou not a seruant to his mai­ster, (or as the worde is more generall, hurt him not with the tongue;) least he curse thee, and thou be founde to haue offended. To wit, by thy false or vncharitable accusation, whereby the poore seruant is wronged and pro­uoked to wish euill against thee: the which thinge as Agur giueth to vnderstand doth [Page 108]both prouoke the lorde to displeasure and also is iustly reprochfull amonge men. And note her­in, how great care the Lorde hath of cherish­ing societie, when as he can not beare that he which is in the lowest state and condition a­mong the rest shoulde be vncurteousely dealt withall.

There is a generation which curseth their father, and doth not blesse their mother:

There is a generation which is pure in the owne eies (or conceite) though it be not washed from the filthinesse of it.

There is a generation whose eyes are verie hautie, and whose eyelides doo lifte vp themselues alofte:

There is a generation whose teeth are as swordes, and their chawes as kniues to eate vp the poore from the earth and the needie from among men.

The horse-leach hath two daughters (that is, a two forked tongue) Giue, Giue, (that is, it is vnsatiable in sucking of bloode, And beside this)

There are three thinges that will not be satisfied, yea foure which say not hoe, (or it is enoughe)

The graue, and the barren wombe; the earth also is not satisfied with water, and the fire saieth not hoe, or enoughe)

The eye which mocketh his father or [Page 109]despiseth the obedience of his mother (that is to obey his mother) the rauens of the va­lie shall picke it out, and the yonge eagles shall eate it. It seemeth that Agur meaneth that these rauening fowles shall striue for it, and the one take it from the other.

There be three thinges hid from me, yea foure which I knowe not:

The way of an eagle in the ayer, the way of a serpent vpon a rocke, the way of a shippe in the hearte of the sea (that is, in the deepe sea) and the way of a man with a maide.

The way of an adulterous woman is on this wise (to wit, as followeth): she eateth, and wipeth her mouth; and sayeth, I haue not committed iniquitie. That is, she sinneth warily and pretendeth great innocencie if she be charged with her sinne, and therefore it is hard to finde it out. But God seeth it and will bring both the adulteresse and the adulterer to iudgement, commit they their sinne in neuer so great secrete, and how impudently so euer they face it out.

The earth is moued (or trembleth and shaketh) vnder three thinges, yea vnder foure, which it is not able to beare: Vnder a seruant when he reigneth and a foole when he is filled with meate: Vnder the hatefull woman when she is maried, and [Page 110]vnder a handmaide when she is made heier to her mistresse.

These foure be small thinges of the earth; yet they are wise, yea verie-wise (or full of wisdome: to wit, as hauing beene taught to be wise):

The pismiers a people not stronge, yet prepare they their meate in sommer:

The conies (or rather the mice of the moun­teines) a people not mightie, yet make they their houses in the rocke:

The grashopper hath no king, yet all his companie goeth forth by bandes:

The spider taketh holde with her handes, and she is in Kinges palaces. How much more then doth it beseeme man, who glorieth in his wise dome as the most noble creature, to shewe forth his wisdome by a singular prouidence and warie circumspection ioyned with a concorda­ble consent and expert diligence in all good of­fice and duety, both for comfort in peace, and for defence against that which woulde annoie?

These three thinges order well their go­ing, yea foure are comlie in going.

An olde lion the strongest amonge beasts, which turneth not backe at the sight of any.

He that is well trussed in the loynes, (to wit, the lustie grayehounde or horse, it is the periphrasis of some stronge and stately beast) or a goate; and a Kinge against whom there [Page 111]is no rising vp. That is to say, godly forti­tude and courage beseemeth well the Prince, and holy obedience and submision is the safetie of the subiect: to the which purpose is that which followeth in the next twoo verses which be the last of this chapter.

If thou hast bene foolish in lifting vp thy selfe (to wit, against the King or any in high place aboue thee) yea if thou hast but thought it; lay thy hande vpon thy mouth. For as when one churneth milke he bringeth forth butter, and as the crushing of the nose causeth blood to come forth, so the pres­sing (or inforcing of wrath) bringeth forth strife. Ch. 30.32.33. Read Eccles. 10.20.

V

VNderstanding is a well springe of life &c. Reade in. T. The vnderstan­ding. &c.

Vnto the horse belongeth a whippe, to the Asse a bridle, and a rodd to the backe of fooles. Ch. 26.3.

VV

WHen a wicked man dieth his hope perisheth; yea his hope of chiefe strength (that is, his strongest or stoutest hope, his hope of greatest confidence) perisheth. Ch. 11.7.

When pride commeth then commeth shame, (to wit, to the proud man) but with the lowly is wisedome. (That is, such wise­dome vvhereby he auoideth shame, yea for the vvhich he is honoured.) Ch: 11.2.

When righteous men reioyce (to vvit, as beeing set vp and aduanced by God to beare rule ouer the rest) there is great glory (or much store of thinges for ornament, namely to good men): but when the wicked rise vp (that is, vvhen they are aduanced) euerie man is priede into. The meaning is, no man almost can holde his owne with quiete because of their couetous oppression and tyrannie. Cha. 28.12.

VVhen the righteous are increased (or made great, to wit, in authoritie and honour) the people reioyce: but when a wic­ked man beareth rule, the people sighe. Chap. 29.2.

VVhen the scorner is punished the foo­lish becommeth wise; also when the wise is instructed that he may vnderstand, he (that is, the foolish and sillie man, or one of wea­ker capacitie and net hardened in wickednesse) will receiue knowledge. The meaning is, that a more simple witted man vvill rather learne by the example and instruction that is giuen to another then if he should himselfe be ouerwhel­med vvith the multitude of vvordes or ouer [Page 113]sharply dealte withall. Ch: 21.11. Reade al­so Ch. 19.25. in S. Smite a scorner &c.

When the waies of a man please the Lorde, he will make euen his enemies to be at peace with him. Ch: 16.7.

When the wicked doo increase (to wit, either in continuance of yeares or in greatnesse of place and honour) transgression increaseth: that is, they growe in sinne and proceed to grea­ter impieties and to more grosse inhumanities and iniustice) but righteous men shall see their fall. Ch: 29.16.

When the wicked man commeth then also commeth contempt: That is so soone as a man sheweth himselfe to be a wicked man he maketh himselfe despised): and with the vile man reproch. That is, shame doth accompa­ny the man that dealeth vilie or ignominious­ly. Ch: 18.3.

When the wicked rise vp, a man hi­deth himselfe: but when they perish, righte­ous men are increased. That is, they flourish and prosper. Ch. 28.28.

When thou sittest to eate with a ruler, consider diligently that which is before thee (that is feed not gredily or vnaduisedly:) Otherwise thou should dest (as it were) putt a knife to thy throte (that is, thou shouldest doe thy selfe a mischiefe) if thou wouldest giue ouer thy selfe (or yeelde) to thy appetite.

Be not desirous of his deintie meates, for [Page 114]it is deceiuable meate. (That is, it will quick­ly make a man forget himselfe and all good du­tie. &c: 23.1.2.3.

Wherefore is there a price in the hand of a foole, seeing he hath no heart to get wise­dome? as though he shoulde say, it is to no purpose in all the worlde; no abundaunce will doo a man good if his minde stande not to seeke after true wisdome: and againe, he is vnwor­thy of any outwarde blessing that esteemeth wisdome of no worth. Ch. 17.16.

Where no wise councellers are the people fall: but where there is an excellent coun­celler (that is, one of great wisdome and much experience) there is health. Ch: 11.14.

Where there be no oxen the cribbe is cleane, (that is, emptie, he meaneth, there is want of all thinges when husbandrie is neg­lected) but much increase commeth by the strength of the oxe. Ch. 14.4.

Where there is no vision (that is, no true and faithfull preaching of the worde of God) the people are spoiled (or rifled and left naked) but he that keepeth the lawe, blessed is he. That is, whosoeuer he be that heareth and obeyeth the doctrin of the worde of God which is preached and interpreted vn­to him. Ch. 29.18.

Who can say, I haue made my hearte cleane; I am cleane from my sinne? Chap­ter. [Page 115]20.9.

Wicked men will not vnderstande (or regarde) iudgment (that is, vvhat is equall and right) but they that seeke the Lord will vnderstand (or consider) all thinges (to vvit, least for vvant of aduisement they shoulde doo that vvhich is vnequall or vnmeete, Chap. 28.5.

Wine is a mocker, and stronge drinke is raging; (that is, it maketh them that giue themselues to the immoderat drinking of it ri­diculous and vnrulie) wherefore he that is deceiued thereby (or maketh his vagary in it, that is, in bibbing of it) is not wise. Ch: 20.1.

Wisedome is high to a foole (that is, it is aboue his reach to conceiue rightly of matters of wisdome) he can not open his mouth in the gate. That is, in the place of iudgment. Ch. 24.7.

Wisedome is in the face of him that hath vnderstanding (that is, his sober and vvel stay­ed countenaunce is a signe that he hath a wise heart) but the eyes of a foole (are vvandering) towarde the corners of the worlde. And this declareth the inconstancie and lightnesse of his minde. Ch. 17.24.

Wisedome resteth in the heart of him that hath vnderstanding; and that which is within fooles, (to vvit, their foolishnesse) [Page 116]will make it selfe knowen (it cannot longe be hidden.) Ch: 14.33.

Wise men lay vp knowledge (that is, they doo carefully treasure or hourd it vp in their heartes for good and profitable vses as neede shall require both for themselues and others) but destruction is neare to the mouth of a foole. That is, he is readie to vt­ter that which may easily hurt himselfe and others too. Ch: 10.14.

Withdrawe thy foote from thy neigh­boures house, lest he be wearie of thee and hate thee. Ch. 25.17. Read in I. If thou haue founde honie. &c.

Withholde not correction from the childe; if thou smite him with the rod he shall not dy: (to vvit, as a malefactour for his vvicked­nesse, which otherwise woulde by all likelihoode increase to his destruction: yea which is more)

Thou shalt smite him with the rodd, and deliuer his soule from hell.

Withholde not goodnesse (that is, bene­ficence) from the owners thereof (to wit, from such as stand in neede of it; in regarde of which their necessitie and by reason of thy steward­ship God hath intitled them as the iust obiect of thy mercifull liberalitie) when there is power in thy hand to doo it: (that is, when thou art able to be beneficiall and helpfull.

Say not vnto thy neighbour, goe and [Page 117]come againe, and to morowe I will giue thee; if thou nowe haue it. Ch: 3.27.28.

Without councell thoughtes come to naught: but by the excellencie of councel­lers (to wit, when from great wisdome and experience they giue councell) a thought a­riseth (that is, it prospereth or is established. And then it follovveth: Ioy commeth to a man by the answere of his mouth (to witt, of a wise counceller) and o howe good (that is, o howe commodious) is a worde (or a thing) in his due season! Chap. 15.22.23.

Without woode (or when wood faileth) the fire is quenched, and without a tale­bearer strife ceaseth: (or is whist).

As is the deade coale to burning coales, and stickes to the fire, so is a contentious man for the kindlinge of strife. Chapter. 26.20.21.

With the fruit of his mouth shall eue­rie mans belly be satisfied, and by the in­crease (or that which commeth) of his lippes, he shall be filled Ch. 18.20. And verse. 21. Death and life are in the power of the tongue. Read in D. Read also in A. Aman shall be satiatie. &c. And againe. A man shall eate good thinges, &c.

Here followeth the whole last Chapter as principally belonging to this letter: or rather in the greatest part of it being sette downe in the order of the whole alphabet from the 10. verse to the end of the chapter as vve reade it in the hebrewe texte.

THe wordes of Lemuel the Kinge; a prophesie (or collection and gather­ing together of holy doctrine) where with his mother taught him.

What (shall I say) my sonne? and what ô sonne of my wombe? yea what (shall I say) ô sonne of my vowes? that is, for whom I doo specially pray and vovve thankes vnto God as hauing thee most deare in my desiers. Here therefore is most liuely conteined a most godly and tender affectioned care of a mother to­vvarde her best beloued sonne as one desi­rous euen by the spirit of God to giue him the best instruction: lett vs therefore verie dili­gentlie hearken to her most holy doctrine: first, touching publique gonernment to the 10. verse; and then vvhat manner of vvife she woulde haue her sonne to make his more priuate and particulare choyce of, and hovve they shoulde [Page 119]mutually behaue themselues the one to the other and towarde their children and whole familie.

Giue not thy strength vnto women, nor thy wayes to those which bring Kinges to destruction. That is, to harlottes or any woman that is not thy lawfull wife.

Farre be it from Kinges ô Lemuel, farre be it from Kinges to drinke wine; (to wit, intē ­perately) and from princes (farre be) the desire of strong drink; that is, all intemperate desier which would cause the euill effectes fol­lowing:

Least he drinke and forget the decree and change (that is, peruert) the iudgment of a­ny of the children of affliction. That is, of any that are afflicted.

Giue ye strong drink to him that is ready to perish, and wine to them that haue griefe of minde.

Let him drinke that he may forget his pouertie and remember his miserie no more.

Open thy mouth for the dumbe in the cause of all the children of destruction. That is, of those that are euen now appoynted or gi­uen ouer to be cut off by death.

Open thy mouth, iudge righteously; and pleade the cause of all the poore and needie. And henceforth followeth the praise and description of a gratious woman meete to [Page 120]be the wife of a prince or noble ruler in the land.

Who shall find a vertuous woman seeing her price doth farre exceede the pearles? (or carbuncles) That is all otherpretious things of this world.

The heart of her husband trusteth in her, neither shall the spoyle be wanting. that is, through her good huswiferie he shall haue so greate abundance as if he had beene sodenlie inriched by the spoyles of some enimte surpri­sed.

She wil doe him good, and not euill; all the daies of her life.

She seeketh wool and flaxe, and worketh it out to the liking of their owne hands.

Shee is like the shippes of the marchante, She bringeth her foode from a farre.

And rising while it is yet night (that is, verie earely in the morning) she giueth her houshould victual, and taske to her maides. That is, she alloweth them meate and vvorke enough.

She considereth a fielde (that is, the com­moditie vvhich commeth by the field) and getteth it (to vvit, by lavvfull hire or pur­chase) and with the fruite of her hands (that is, by the industrious labour of her handes) she plainteth a vineyard.

She girdeth her lyons with strēgth, & stren­theneth, [Page 121]her armes:

She tasteth that her marchandise is good, her candle therefore is not put out by night. That is, till the euening be well spent.

Sheputteh her hands to the wherle, and her handes take hould of the spindle.

She openeth her handes wide to the poore yea she putteth forth both her handes to the needie. That is, she is verie liberall both in giuing and sending to them according as she either seeth or vnderstandeth vvhat their need is.

She feareth not for her familie because of the snow (that is, lest any of her house should take could and so fall into agues or sicknes for want of meete clothing to keepe them warme against the extremitie of winter) for her whole househould is clothed with double apparell. that is, with garments vvell lined.

She prepareth her selfe carpetting stuffe, (or stuffe for fine hangings or couerings of beds &c.) fine silke (or linesi-cloth such as is fine fustion &c.) and purple coloured is her ga­ment:

Her husband is knowne in the gates, when he sitteth with the Elders of the land.

She maketh fine linen cloth and selleth it, and girdling, which she deliuereth to the marchant man.

Strength & honour (or gratious and seem­ly [Page 122]behauiour voide of delicate softnes & nicenes) is her clothing, and she laugheth touch­ing the day following. That is, she ca­reth not for the morrowe, but therefully dependeth vpon the prouident care of the Lord, in hope of blessing and prosperous successe from him, walking in his holy wayes: yea beeing content to leaue all by death or ani other way if need so require.

She openeth her mouth with wisdome, (that is, verie wisely) and the law of grace (or the doctrine of clemencie or benignitie and gentlenes) is vpon her tongue. That is, it ru­leth and guideth her tongue so as she doth not vse any shreude or bitter speach, neither dea­leth she tumuliuously, but is both in worde and deed a teacher and example of holy sobrietie & modestie: a grave worthie to be diligently ob­serued of women; who are wont verie easily & commonly to fault in the loosenes and licenti­ousnes of the tongue. But let vs heare further.

She ouerseeth the wayes of her houshold, and eateth not the breade of idlenesse. That is, she will not liue idlely and vnpro­sitably.

Her children rise vp and call her blessed, (that is, they spoake honor ably of her; giving witnesse to her greate grace and vertue) her husband also praiseth her, saying.

Many daughters haue done vertuously but [Page 123]thou surmountest them all.

Fauour (that is the vaine and doting liking of men) is deceitful, and beutie, (that is, the external cause of such doting fauour,) is vanity (that is, it is a very vaine thing) but the woman that feareth the Lord she getteth her selfe praise.

Giue her of the fiuite of her hands, and lether owne workes praise her in the gates. That is, openly, and with the generall consent of all men.

X
Y

Y Ronsharpeneth yron, so doth a man sharpen the face of his friende. Or rather thus. As a man sharpeneth yron with yron, so doth the face of his friend (that is, his presence and familiaritie) sharpen a man. To wit, both to the more cleare vnderstanding of matters vvhich by himselfe alone he could not so vvell see into, and also to the increase of comfort & incouragement to the enterprising & following of such good actions as are to be performed by him.

To God only wise be all glorie and praise both nowe and for euer. Amen.

FINIS.
PSAL. 127.

A song of degrees: that is, A verie excellent song for Salomon.

COnteining in it this most nota­ble doctrine to teach King Sa­lomon in his time and thence­forth both high and lowe in all times that the whole pros­peritie, increase, and wellfare, both of priuate families and also of the Church and com­mon wealth, as well in peace as in warre, de­pendeth altogether vpon the gratious fa­uour and blessing of God: without the which al meanes whatsoeuer, are vaine and voide of all good and comfortable effect. And ther­fore that in all thinges, both with means, and aboue all meanes, God is humbly to be sought of his people, by faithfull zealous and constant prayer; walking dutifully before him in those holy wayes which he hath pre­pared for vs to walke in, and to the which he hath promised his blessing.

It may besonge to the tune of the tenne commandements.
Verse. 1 EXcept the Lorde the house doo builde,
The builders doo but build in vaine:
Like vaine it is to watch citties,
If God doo not the same maintaine.
Verse. 2 Thinke it but vaine to rise betimes,
Eke thinke it vaine to ly downe late:
Though men doo eat their breade with care,
Their care can not vpholde their state.
Gods fauour is the onlie spring,
From whence all blisse to vs doth flowe:
Seeke to him then; on him depende,
Such shall haue rest both high and lowe.
Verse. 3 Marke also what I shall you tell,
A thing right worthy great regard:
None can giue children but the Lorde,
The fruite of wombe is his revvarde.
Verse. 4 As heritage God doth them giue,
Indovving parentes vvith their aide;
To be as shaftes in strong mans hand,
To th'end they should not be dismaide.
Verse. 5 O blessed they vvhose quiuers haue,
Such vvarlike arrovves in good store:
They shall preuaile against their foes,
And vanquish them at their ovvne dore.

Faultes escaped.

Pag. 26. lin. 25. for they, Read thy. Pag. 65. lin. 27. for, that is actions. Read that is the actions. Pag. 73 lin. 15. for vsualle, Read vsually. & lin. 22. for meate, read meane. Pag. 74. lin. 8. for strange woman, read a strang woman. Pag. 80. lin. 7, put out and. And in the same pag, lin 11. put out (or. Pag. 83. lin. 26. for were a, read were in a. Pag. 84. lin. 26. put out the, Pag. 87, lin. 30. for oule, read his soule. Pag, 88, lin, 11, for, The person that trauelleth for himselfe, read The person that trauelleth, trauelleth for himselfe. pag, 89, lin, 26, for prird, read pride. pag, 93, lin, 30, for, euen is the, read euen in the. pag, 95, lin, 6, for (that is the Lords way) read (that is the Lords) vvay. pag, 96, lin, 2, for (or fi­ned siluer) read or fined) siluer. pag, 111, lin, 14, for (or inforcing of wrath) read (or inforcing of) wrath.

Printed at London for Robert Dex­ter, and are to be solde at his shoppe in Paules Church-yard at the Signe of the Brasen Ser­pent. 1596.

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