A
COMMENTARIE
VPON
THE
WHOLE
BOOKE
OF
THE
PROVERBES
.
THE
I.
CHAPTER
.
Verse
1.
The
prouerbes
of
Salomon
the
sonne
of
Dauid
,
king
of
Israell
.
TWo
things
are
contained
in
this
first
verse
,
the
one
the
matter
,
of
this
whole
booke
in
this
worde
Prouerbes
,
the
other
the
author
therof
in
these
titles
of
Salomon
,
the
sonne
of
Dauid
,
king
of
Israell
.
Prouerbes
,
are
certaine
generall
,
short
and
pithie
sayings
,
vsed
,
or
to
be
vsed
in
euery
mans
mouth
.
Albeit
sundry
parables
are
to
be
found
in
the
writings
of
the
Prophets
,
the
Euangelists
,
and
the
Apostles
:
yet
this
booke
is
onely
in
the
Scripture
intituled
by
the
name
of
Prouerbes
,
because
it
alone
powreth
out
continuall
parables
without
intermission
,
and
without
mixture
of
stories
,
or
prayers
,
or
other
matters
therewithall
.
Now
,
in
the
second
place
,
Salomon
is
affirmed
to
haue
bene
the
author
of
this
booke
,
or
vtterer
of
these
Prouerbes
,
who
was
a
peaceable
Prince
,
aunswering
to
his
name
,
which
signifieth
peaceable
,
the
which
the
Lord
him selfe
therefore
gaue
him
,
that
he
was
the
sonne
of
Dauid
.
In
the
last
place
he
is
affirmed
to
haue
bene
king
of
Israel
,
not
onely
to
set
foorth
the
riches
of
Gods
mercie
toward
him
,
(
who
as
if
it
were
too
litle
to
fill
Salomons
heart
with
wisedome
,
did
moreouer
set
the
crowne
of
dignitie
on
his
head
)
but
to
assure
vs
,
that
euen
he
was
the
author
of
the
sentences
of
this
booke
,
of
whom
it
is
said
in
the
sacred
story
,
2
To
know
wisedome
and
instruction
,
and
to
vnderstand
[
*
](A07874-e10550-b)
*
Or
speeches
.
the
words
of
prudence
.
In
this
second
verse
,
two
endes
or
vses
of
the
Prouerbes
contained
in
this
booke
are
pointed
vnto
.
The
former
end
is
,
the
knowing
of
wisedome
and
instruction
,
that
is
to
say
,
the
attaining
of
two
most
excellent
vertues
:
the
later
is
,
the
vnderstanding
of
the
words
of
Prudence
,
that
is
to
say
,
the
perceiuing
or
receiuing
of
most
notable
and
profitable
speeches
and
sayings
.
Wisedome
,
is
an
effectuall
knowledge
of
spirituall
things
which
are
to
be
beleeued
or
to
be
done
.
Instruction
,
is
a
practising
of
those
duties
,
which
the
Lord
requireth
at
our
hands
,
whereby
we
rightly
vse
our
wisedome
or
knowledge
.
The
words
of
prudence
,
or
the
sayings
of
skilfulnesse
,
are
those
speeches
or
doctrines
,
whereby
a
man
may
be
made
prudent
,
to
get
and
to
keepe
instruction
and
wisedome
.
3
To
receiue
the
instruction
of
vnderstanding
,
of
iustice
,
of
iudgement
,
and
of
all
[
*
](A07874-e10640-b)
*
or
Righteousnesse
.
equitie
.
Sundry
particular
points
or
parcels
(
as
it
were
)
of
that
instruction
which
hath
bene
mentioned
in
the
verse
going
before
,
are
now
in
this
specified
and
rehearsed
.
The
instruction
of
vnderstanding
,
according
to
the
Hebrue
phrase
may
here
verie
well
be
put
for
the
instruction
which
giueth
vnderstanding
,
to
wit
,
of
these
three
points
,
iustice
,
iudgement
,
and
all
equitie
.
Iustice
,
is
that
vertue
,
whereby
euery
ones
due
is
giuen
vnto
him
.
Iudgement
,
is
that
vertue
,
whereby
the
streight
rule
of
Gods
lawe
is
so
put
into
practise
,
as
that
nothing
is
done
but
that
which
hath
some
ordinance
of
the
Lord
for
a
warrant
,
neither
any
thing
in
any
action
otherwise
performed
,
then
as
the
statute
in
the
word
of
God
prescribeth
or
enioyneth
.
Equitie
is
the
vertue
,
whereby
whatsoeuer
things
are
true
,
whatsoeuer
comely
,
whatsoeuer
iust
,
whatsoeuer
holy
,
4
To
giue
vnto
the
simple
[
*
](A07874-e10770-b)
*
or
Warinesse
.
sharpnesse
of
wit
,
and
to
the
child
,
knowledge
and
[
*
](A07874-e10790-b)
*
or
Wittinesse
.
discretion
.
That
wisedome
which
was
spoken
of
in
the
second
verse
,
is
now
in
this
diuided
into
certaine
branches
,
as
namely
into
sharpnesse
of
wit
,
knowledge
and
discretion
.
As
the
Prophet
Dauid
affirmeth
in
the
nineteenth
Psalme
,
that
the
testimony
of
the
Lord
which
is
true
,
giueth
wisdome
to
the
simple
;
so
in
this
place
it
is
sayd
of
the
Prouerbes
of
this
booke
,
that
they
giue
vnto
the
simple
sharpnesse
of
wit
,
or
warinesse
.
By
the
simple
,
here
,
they
are
vnderstood
,
who
are
slow
of
vnderstanding
,
heedlesse
in
their
dealings
,
rude
or
vnlearned
.
By
sharpnesse
of
wit
or
warinesse
,
not
only
a
quicke
conceipt
or
a
good
capacitie
,
but
a
forecast
in
foreseeing
of
dangers
&
preuenting
of
harms
,
is
meant
.
Moreouer
,
as
the
same
Prophet
Dauid
in
the
hundreth
and
nineteenth
Psalme
affirmeth
,
to
giue
vnto
the
child
,
knowledge
and
discretion
.
By
the
child
in
this
place
that
childish
person
is
noted
out
,
who
wanteth
experience
or
stayednesse
,
or
who
like
to
children
is
caried
about
(
as
the
Apostle
speaketh
)
with
euery
blast
of
doctrine
.
5
A
wise
man
shall
heare
and
increase
in
learning
,
and
a
man
of
vnderstanding
shall
attaine
vnto
wise
counsels
.
6
To
[
*
](A07874-e10970-b)
*
or
To
vnderstand
.
teach
a
parable
and
an
eloquent
speech
,
the
words
of
the
wise
,
and
their
darke
sayings
.
The
feare
of
God
which
is
the
beginning
of
knowledge
,
of
wisedome
,
and
of
instruction
,
fooles
despise
.
The
words
of
prudence
mentioned
before
in
the
second
verse
of
this
chapter
,
are
in
these
sentences
so
distributed
into
their
seuerall
sorts
and
kindes
,
as
that
withall
is
declared
,
that
the
godly
wise
attaine
vnto
these
speeches
of
prudence
,
but
as
for
the
wicked
,
(
who
are
fooles
indeed
whatsoeuer
worldly
pollicie
they
haue
,
or
account
they
carrie
among
such
as
are
like
them selues
,
)
that
they
despise
the
reuerence
of
the
Lord
,
which
is
the
fountaine
of
that
knowledge
,
wisedome
,
and
instruction
,
which
before
haue
bene
spoken
of
A
wise
man
shall
heare
and
increase
in
learning
.
Such
a
one
as
alreadie
in
part
knoweth
spirituall
or
holy
things
,
shall
by
hearing
these
parables
,
see
into
diuine
mysteries
more
cleerly
and
fully
then
euer
he
did
.
And
a
man
of
vnderstanding
shall
attaine
vnto
wise
counsels
.
Moreouer
,
he
that
is
a
profound
clearke
,
or
a
singular
learned
man
,
shall
by
these
instructions
be
furnished
with
such
skill
and
cunning
,
that
he
shall
be
mightie
in
words
and
deeds
.
For
as
concerning
the
speeches
of
prudence
mentioned
before
in
the
second
verse
,
he
shall
be
able
either
to
vnderstand
him selfe
,
or
to
vtter
to
other
,
the
words
of
the
wise
,
or
choise
termes
,
full
of
Art
or
euidence
of
the
spirit
:
last
of
all
,
their
darke
sayings
,
or
hard
and
obscure
riddles
,
which
shadowe
or
couer
some
secret
meaning
.
Thus
then
as
well
the
learned
as
the
vnlearned
,
shall
be
greatly
instructed
&
helped
by
these
diuine
Prouerbes
,
both
in
deeds
and
in
words
,
inasmuch
as
hereby
they
shall
attaine
,
not
only
to
wisedome
or
instruction
,
but
to
the
speeches
of
prudence
or
of
vnderstanding
.
But
on
the
contrary
side
,
the
wicked
neither
will
seeke
after
,
neither
can
be
made
partakers
of
these
vertues
or
graces
,
neither
shall
reape
any
profit
by
these
instructions
,
or
any
other
like
vnto
them
.
For
as
is
added
in
the
seuenth
verse
,
the
feare
of
God
which
is
the
beginning
of
knowledge
,
of
wisedome
,
and
of
instruction
fooles
despise
.
By
the
feare
of
God
is
here
meant
,
not
onely
that
dread
of
the
power
of
God
which
respecteth
some
trouble
or
punishment
,
but
that
reuerencing
of
his
maiesty
wherby
it
commeth
to
passe
,
that
a
godly
man
hath
the
Lord
alwayes
before
his
eyes
,
highly
esteemeth
him
,
taketh
care
not
to
offend
him
,
and
is
readie
in
all
things
to
obey
him
.
For
in
regard
of
his
power
,
he
dreadeth
him
as
his
Iudge
,
of
his
glorie
as
his
king
,
of
his
strength
as
his
rocke
,
of
his
care
as
his
shepherd
,
of
his
righteousnesse
,
as
his
law-giuer
,
of
his
mercie
as
his
sauiour
,
of
his
loue
as
the
husband
of
his
soule
.
This
reuerence
or
awe
of
the
Lord
,
is
sayd
to
be
the
beginning
or
chiefe
point
of
knowledge
of
wisedome
and
of
instruction
,
that
is
to
say
,
a
principall
part
or
roote
thereof
,
because
it
not
onely
preserueth
men
from
all
sorts
of
sinne
,
but
moueth
and
enableth
them
to
practise
good
workes
of
euery
kind
.
Now
seeing
the
wicked
or
vngodly
people
of
the
world
,
despise
this
beginning
or
fountaine
of
Gods
graces
,
it
is
impossible
that
they
should
come
to
the
knowledge
of
the
truth
,
or
to
the
wisedome
of
the
spirit
,
or
to
the
obedience
of
the
word
.
Thus
the
elect
then
come
to
wisedome
and
such
other
vertues
,
but
the
reprobate
neuer
attaine
hereunto
,
because
they
either
neglect
the
meanes
of
their
saluation
,
or
else
quench
the
light
or
motions
of
Gods
spirit
,
so
that
they
want
the
grace
of
God
through
their
owne
folly
,
as
here
is
insinuated
when
it
is
sayd
,
that
fooles
despise
the
feare
of
God
.
8
My
sonne
,
heare
the
instruction
of
thy
father
,
and
forsake
thou
not
the
doctrine
of
thy
mother
.
9
For
they
shal
be
a
comely
[
*
](A07874-e11240-b)
*
or
Attire
.
ornament
vnto
thine
head
,
and
a
chaine
vnto
thy
necke
.
The
preface
of
the
whole
booke
being
ended
,
Salomon
commeth
now
in
the
person
of
a
father
or
mother
,
to
instruct
his
sonne
.
One
dutie
whereunto
children
are
here
called
,
is
,
to
heare
instruction
,
that
is
to
say
,
to
open
their
eares
and
hearts
,
that
the
admonitions
which
their
parents
giue
them
may
enter
thereinto
,
vnto
the
reforming
of
their
wayes
.
Another
is
,
not
to
forsake
doctrine
,
that
is
,
when
good
counsell
hath
bene
giuen
,
not
to
let
it
slip
or
vanish
,
but
to
keepe
and
practise
it
.
This
admonition
is
enforced
by
a
reason
which
is
drawne
from
the
reward
or
frute
of
obedience
.
For
they
shall
be
a
comely
ornament
vnto
thine
head
,
and
a
chaine
vnto
thy
necke
,
that
is
to
say
,
as
iewels
and
gay
apparell
greatly
adorne
and
set
out
litle
children
,
so
thy
parents
instructions
by
thee
obeyed
,
shal
grace
and
beautifie
thine
heart
and
life
in
such
sort
,
as
that
thou
shalt
seeme
amiable
both
vnto
God
and
man
.
For
by
the
outward
ornaments
of
comely
attire
and
of
a
chaine
,
long
life
,
a
good
name
,
honor
,
wealth
,
the
fauor
of
good
men
and
of
God
him selfe
,
yea
eternal
glorie
&
happinesse
are
shadowed
out
,
whereunto
obedient
children
attaine
,
partly
in
this
world
,
partly
in
the
world
to
come
.
10
If
sinners
entise
thee
,
consent
thou
not
.
Children
now
are
disswaded
from
folowing
of
euil
companie
and
wicked
counsell
.
All
men
are
transgressors
,
but
by
the
name
of
sinners
in
this
place
,
notorious
offenders
as
for
example
theeues
or
robbers
are
meant
.
If
then
such
mischieuous
wretches
shall
entise
thee
,
that
is
to
say
,
allure
thee
by
flattering
speeches
or
faire
promises
,
consent
thou
not
,
yeeld
not
to
them
,
resist
them
,
like
not
of
their
sayings
or
of
their
doings
.
The
heart
of
man
is
prone
by
nature
vnto
all
euill
.
Now
if
besides
the
inward
inclination
there
be
an
outward
tempter
to
iniquity
,
a
man
(
but
especially
a
young
man
)
is
easily
caried
away
.
This
aduise
then
is
with
all
care
to
be
remembred
,
that
when
we
are
allured
to
any
sinne
by
any
person
,
we
consent
not
.
11
If
they
shall
say
,
come
with
vs
,
let
vs
lye
in
waite
for
blood
,
let
vs
freely
hide
our selues
against
the
innocent
.
12
We
shal
swalow
them
vp
aliue
as
the
graue
,
and
whole
as
they
that
go
downe
into
the
pit
.
13
We
shal
find
all
precious
substance
,
(
and
)
fill
our
houses
with
spoiles
.
14
Thou
shalt
cast
thy
lot
amongst
vs
,
[
*
](A07874-e11450-b)
*
or
Let
there
be
there
shall
be
one
purse
amongst
vs
all
,
&c.
Salomon
in
the
person
of
a
carefull
father
,
cometh
now
to
bring
in
those
,
who
steale
or
rob
by
the
high
way
,
making
an
oration
as
it
were
to
the
young
man
,
wherin
they
perswade
him
to
ioyne
in
a
league
with
them
.
Hereunto
to
draw
him
,
they
not
onely
preuent
the
obiection
of
danger
which
he
might
make
,
remoouing
his
feare
of
incurring
trouble
as
well
as
they
can
,
but
promise
vnto
him
great
gaine
,
that
the
hope
of
a
rich
bootie
,
may
expell
the
doubt
of
hauing
ill
successe
.
If
they
shall
say
come
with
vs
,
let
vs
lye
in
wayt
for
blood
,
let
vs
freely
hide
our selues
against
the
innocent
.
First
,
here
the
robbers
shew
the
yong
man
,
what
course
they
meane
to
take
,
in
spoyling
trauellers
of
their
goods
and
liues
.
They
tell
him
,
that
they
will
not
openly
steale
or
kill
,
but
lurke
in
some
bush
or
corner
to
such
an
intent
.
They
affirme
,
that
they
will
handle
their
businesse
so
closely
,
as
that
they
shall
neuer
be
called
into
question
,
but
escape
scotfree
.
Thus
by
breeding
in
him
hope
of
lying
hid
and
of
impunitie
,
they
go
about
to
bend
him
to
their
bow
,
and
to
draw
him
into
their
companie
.
We
shall
swallow
them
vp
aliue
,
as
the
graue
,
and
whole
,
as
they
who
go
down
into
the
pit
.
Now
the
theeues
in
these
words
declare
,
how
sure
they
are
to
meete
with
the
pray
&
to
auoyd
danger
.
They
auouch
,
seeing
they
be
manie
and
so
strong
,
that
they
will
quickly
take
the
passengers
,
bind
them
fast
inough
for
making
hue
and
crie
after
them
,
and
most
easily
dispatch
them
.
For
euen
as
the
graue
or
the
pit
destroyeth
and
deuoureth
those
who
are
put
or
fall
thereinto
;
so
(
say
they
)
we
will
spoile
,
strip
,
bind
,
and
quite
dispatch
those
that
come
by
the
high
way
,
leauing
them
neither
life
nor
any
thing
whatsoeuer
,
whereby
we
may
be
bewrayed
.
Wee
shall
get
all
precious
substance
,
we
shall
fill
our
houses
with
spoyels
.
In
these
wordes
,
profit
is
propounded
as
a
lure
,
to
draw
the
yong
man
to
theft
and
murder
.
There
is
great
force
in
this
perswasion
,
seeing
though
a
thing
be
neuer
so
vnlawfull
or
vnhonest
,
yet
if
it
be
gainefull
,
commonly
all
sorts
of
people
greedily
follow
after
it
.
The
summe
of
this
speech
is
,
as
if
the
robbers
had
sayd
to
the
youth
,
by
this
course
which
we
speake
of
,
we
shall
come
to
great
wealth
,
meete
with
a
rich
bootie
,
and
get
store
vnto
our selues
of
wares
,
of
garments
,
of
siluer
,
of
gold
and
precious
iewels
.
Thus
then
these
ruffians
steale
,
not
to
satisfie
their
need
as
hunger
bitten
the
eues
are
wont
to
do
,
but
to
fulfill
their
pleasures
,
and
to
make
them selues
great
gentlemen
.
Thou
shalt
cast
thy
lot
amongest
vs
,
there
shall
be
one
purse
amongest
vs
all
.
An
obiection
is
here
preuented
,
which
the
young
man
might
haue
made
,
who
might
thinke
or
say
,
that
hee
should
haue
but
small
part
of
those
prayes
or
spoiles
before
spoken
of
.
Vnto
this
doubt
the
entising
robbers
answer
to
this
effect
:
albeit
we
(
ô
young
man
)
who
perswade
thee
to
ioyne
with
vs
in
taking
a
purse
,
as
captaines
or
maisters
in
this
trade
,
may
challenge
to
our selues
the
greater
part
of
the
spoile
:
yet
when
we
come
to
diuide
it
,
we
will
suffer
thee
to
cast
thy
lot
amongst
vs
,
that
thereby
thou
mayest
drawe
out
such
a
portion
as
it
shal
giue
or
assigne
thee
,
be
it
neuer
so
great
a
one
.
Now
to
this
end
(
mates
&
fellows
.
all
)
let
euery
one
of
vs
bring
that
which
we
shal
take
from
the
trauellers
vnto
one
common
bagge
,
out
of
which
it
being
afterward
drawne
,
shall
by
lot
be
parted
amongst
vs
all
.
15
My
sonne
walke
not
in
the
same
way
with
them
,
draw
backe
thy
foote
from
their
path
.
The
wise
Salomon
now
commeth
to
disswade
the
young
man
,
from
following
the
companie
and
yeelding
to
the
counsell
of
these
vngodly
robbers
,
whose
speeches
haue
before
bene
set
downe
.
Now
whereas
they
had
sayd
in
the
eleuenth
verse
come
with
vs
,
the
wise
father
here
chargeth
&
aduiseth
the
quite
contrarie
,
saying
,
walke
not
in
the
same
way
with
them
,
that
is
to
say
,
neither
in
affection
like
them
,
nor
keep
the
companie
,
nor
any
way
ioyne
with
them
in
their
mischiefes
.
It
is
lawfull
to
haue
such
ciuill
dealing
as
is
necessarie
,
euen
with
the
vngodly
,
and
it
is
meete
that
the
works
of
charitie
be
performed
toward
them
:
but
in
regard
of
being
seduced
by
them
,
and
of
hardening
them
in
their
sinnes
,
their
companie
is
to
be
auoyded
.
16
For
with
their
feete
they
runne
vnto
mischiefe
,
and
make
hast
to
shed
blood
.
See
Esay
59.7
.
The
wise
father
in
these
words
disswadeth
his
son
from
the
companie
of
the
wicked
robbers
,
by
a
reason
taken
from
the
mischieuousnesse
of
their
minds
,
which
he
layeth
open
.
When
he
saith
that
they
runne
vnto
mischiefe
,
and
make
hast
to
shed
blood
,
his
meaning
is
to
shew
,
that
they
follow
after
wickednesse
,
euen
with
greedinesse
,
for
slowing
no
time
to
put
into
practise
,
euen
the
greatest
mischiefe
that
may
be
,
to
wit
murder
,
which
euen
nature
it selfe
abhorreth
.
17
Because
the
net
is
spred
in
vaine
before
the
eyes
of
euery
foule
,
18
[
*
](A07874-e11710-b)
*
The
coniunction
copulatiue
I
turne
therfore
,
in
which
sense
it
is
often
taken
in
the
Scripture
.
Therefore
they
lye
in
wayte
for
their
blood
,
they
hide
them selues
priuily
for
their
liues
.
19
Such
are
the
wayes
of
euery
one
who
is
greedie
of
gaine
,
he
would
take
away
the
life
of
the
owners
thereof
.
In
these
his
last
speeches
,
the
godly
father
discouereth
vnto
his
sonne
the
reason
,
why
the
robbers
will
not
openly
be
seene
but
lurke
in
corners
.
He
resembleth
them
not
only
to
fowlers
,
but
to
cunning
&
skilful
fowlers
,
who
are
carefull
in
hiding
their
trains
and
nets
,
that
they
may
not
be
espied
of
the
birdes
.
Euen
as
then
(
saith
he
)
bird
catchers
are
wont
to
vse
secret
net
laying
,
because
if
they
should
openly
spread
their
snares
or
ginnes
in
the
sight
of
the
wyly
foules
(
who
then
would
auoyd
them
)
their
labour
should
be
in
vaine
:
so
these
craftie
money
catchers
or
theeues
do
therefore
lurke
in
corners
for
blood
,
because
otherwise
being
seene
,
7
,
2.
they
should
easily
be
auoyded
and
frustrated
of
their
purpose
.
This
is
the
course
which
all
couetous
robbers
take
,
they
are
readie
to
take
away
a
mans
life
,
that
they
may
haue
his
goods
.
20
[
*
](A07874-e11800-b)
*
or
Perfect
wisdome
.
Wisdome
cryeth
without
,
she
lifteth
vp
her
voyce
in
the
streetes
,
21
She
calleth
on
the
top
of
the
throngs
,
she
vttereth
her
words
at
the
entries
of
the
gates
,
in
euery
citie
[
saying
]
After
that
Salomon
hath
brought
in
a
godly
father
,
warning
and
instructing
his
sonnes
,
now
he
raiseth
vp
as
it
were
a
matrone
or
Queene
mother
,
prouoking
her
children
vnto
vertue
.
Vnder
the
name
of
Wisedome
,
Christ
Iesus
is
shadowed
out
,
who
is
the
personall
and
eternall
wisedome
of
God
,
in
whom
all
the
treasures
of
knowledge
and
vnderstanding
are
hidden
.
without
in
the
streetes
,
on
the
top
of
the
throngs
,
in
the
entries
of
the
gates
.
The
answer
hereunto
is
,
that
the
sonne
of
God
,
not
onely
whilest
he
liued
sometimes
vpon
the
earth
,
published
the
truth
immediatly
in
his
owne
person
himselfe
,
but
hath
from
the
beginning
spread
,
and
still
reuealeth
the
same
,
vnto
all
people
,
in
all
places
,
at
all
times
,
by
his
creatures
,
messengers
,
inspirations
,
&
secret
operations
.
22
How
long
,
ô
ye
simple
ones
,
will
ye
loue
simplicitie
,
and
scorners
[
*
](A07874-e11930-b)
*
ori
Desire
scorning
to
themselues
delite
in
scorning
,
and
fooles
hate
knowledge
.
Now
Wisedome
beginneth
her
oration
to
mortal
men
,
whom
first
of
all
in
these
words
she
roundly
reproueth
.
The
vices
for
which
wisdome
rebuketh
the
people
of
the
world
,
are
partly
their
dotages
,
&
partly
their
obstinacie
.
Their
dotage
or
going
astray
is
considered
in
three
degrees
,
their
loue
of
simplicitie
,
their
delite
in
scorning
,
their
hating
of
knowledge
.
They
are
called
simple
ones
,
who
offend
of
ignorance
or
of
frailtie
.
They
are
named
scorners
,
who
transgressing
of
knowledge
,
make
but
a
mocke
of
sinne
,
wherein
they
delite
and
continue
.
To
conclude
,
they
are
tearmed
fooles
in
this
place
,
who
being
void
of
grace
,
not
only
commit
all
manner
of
wickednesse
euen
with
greedinesse
,
but
neglect
and
contemne
yea
abhor
&
rage
against
all
good
things
.
These
may
be
peraduenture
worldly
wise
,
or
be
counted
great
politickes
in
the
world
,
but
the
word
of
God
acknowledgeth
them
for
no
other
,
How
long
?
The
summe
of
this
briefe
demand
is
thus
much
,
as
if
wisdome
had
sayd
in
more
wordes
or
longer
speeches
,
Will
you
not
onely
thus
grieuously
sinne
,
but
perseuere
in
so
great
vices
?
Will
you
spend
so
many
dayes
,
so
many
moneths
,
so
many
yeares
,
in
vanitie
and
iniquitie
?
Will
you
alwayes
abuse
my
patience
and
long
suffering
?
Will
you
neuer
profit
by
the
meanes
of
your
conuersion
which
I
continually
make
you
partakers
of
?
It
pitieth
me
at
the
verie
heart
,
to
see
you
thus
without
ceassing
to
proceede
in
the
way
which
leadeth
to
destruction
.
23
Turne
you
at
my
correction
,
behold
,
I
wil
poure
out
my
spirit
vnto
you
,
I
will
make
known
my
words
vnto
you
.
From
reprouing
,
Wisedome
commeth
to
exhorting
.
In
this
verse
,
she
first
calleth
men
to
repentance
,
and
secondly
promiseth
them
great
fauor
vpon
this
condition
,
that
they
will
returne
from
their
wicked
wayes
.
To
turne
at
the
correction
of
wisedome
,
is
to
returne
from
vice
to
vertue
,
or
in
one
word
to
repent
.
By
the
powring
out
of
the
spirit
of
wisedome
,
a
plentiful
bestowing
of
the
graces
of
Gods
spirit
is
meant
.
Whereas
Wisedome
promiseth
to
make
knowne
her
wordes
,
it
is
all
one
as
if
she
should
haue
said
,
that
she
wold
not
only
secretly
or
inwardly
deriue
or
conuey
the
light
or
sugred
motions
of
the
spirit
of
God
into
mens
hearts
,
but
also
by
the
outward
ministerie
of
the
Gospell
,
reueale
the
whole
counsell
of
the
Lord
vnto
them
.
For
as
the
prophet
speaketh
in
the
Psalme
,
14
For
asmuch
as
I
call
but
ye
refuse
,
I
stretch
out
my
hand
but
none
regardeth
.
25
But
ye
withdraw
your selues
from
all
my
counsell
,
and
yeeld
not
vnto
my
correction
.
26
I
will
also
laugh
at
your
[
*
](A07874-e12150-b)
*
or
Calamitie
destruction
,
and
mocke
when
your
feare
commeth
.
27
When
your
feare
commeth
like
an
horrible
desolation
,
and
your
destruction
approcheth
as
a
whirlewind
,
when
[
*
](A07874-e12190-b)
*
or
Oppression
and
distresse
.
affliction
and
anguish
shall
come
vpon
you
.
Now
Wisedome
commeth
from
exhorting
to
vpbraiding
of
men
,
and
to
threatning
of
them
for
their
contempt
of
so
great
grace
as
she
hath
offred
.
First
,
she
obiecteth
vnto
them
their
refusing
to
come
at
her
call
or
becke
.
How
true
this
is
may
further
appeare
by
that
parable
in
the
Gospell
,
wherin
is
shewed
that
a
great
number
of
those
who
were
bidden
to
the
kingdome
of
God
,
I
will
also
laugh
at
your
destruction
(
saith
he
)
and
mocke
when
your
feare
commeth
,
&c.
There
is
not
in
the
Lord
any
such
affection
of
laughing
or
mocking
as
is
in
man
,
but
when
in
the
course
of
his
prouidence
he
so
worketh
,
that
he
leaueth
the
wicked
in
their
miseries
,
or
maketh
them
a
mocking
stocke
to
the
world
,
he
is
sayd
in
the
Scripture
to
scorne
or
to
haue
them
in
derision
,
28
Then
they
shall
call
vnto
me
but
I
will
not
heare
,
they
shall
seeke
me
early
but
they
shal
not
finde
me
.
29
Because
they
haue
hated
knowledge
,
and
not
chosen
the
feare
of
the
Lord
,
30
Nor
yeelded
vnto
my
counsell
,
but
despised
all
my
correction
.
Another
iudgement
is
herein
threatened
against
impenitent
sinners
,
to
wit
,
that
God
will
not
heare
their
prayers
.
This
is
a
sore
punishment
.
For
when
the
afflicted
are
forsaken
by
men
,
this
refuge
they
haue
that
they
may
pray
to
God
,
wherein
if
they
finde
no
comfort
or
helpe
,
how
wretched
is
their
estate
.
31
Thus
shall
they
eate
the
frute
of
their
owne
way
,
and
be
filled
with
their
owne
wicked
deuises
.
32
For
ease
slayeth
the
foolish
,
and
the
[
*
](A07874-e12480-b)
*
or
Peace
.
prosperitie
of
fooles
destroyeth
them
;
33
But
he
who
harkneth
to
me
shal
dwel
[
*
](A07874-e12520-b)
*
or
Securely
.
safely
,
and
be
quiet
from
feare
of
euill
.
These
verses
containe
the
conclusion
of
Wisdoms
oration
.
Thus
(
saith
she
)
shall
they
eate
the
frute
of
their
owne
way
.
This
is
the
golden
haruest
of
the
wicked
,
that
as
they
sow
to
the
flesh
,
so
they
shal
reape
of
the
flesh
corruption
.
And
be
filled
with
their
owne
wicked
deuises
.
This
is
also
their
cup
or
portion
,
that
they
shall
not
only
be
punished
,
but
be
made
drunke
as
it
were
with
the
plagues
of
the
Lord
,
inflicted
on
them
for
their
wicked
deeds
.
For
ease
slayeth
the
foolish
,
security
is
the
cause
of
the
afflictions
of
the
vngodly
,
and
the
prosperitie
of
fooles
destroyeth
them
,
the
peace
and
plenty
which
sinners
enioy
,
is
their
bane
.
For
if
they
stood
in
awe
of
the
Lord
or
were
vnder
the
crosse
,
they
would
walke
in
obedience
of
Gods
commaundements
,
or
forsake
their
sinnes
.
But
because
they
haue
the
world
at
will
,
and
suffer
no
aduersitie
at
all
,
they
are
proud
and
full
of
all
sorts
of
iniquities
,
which
cry
for
the
vengeance
of
the
Lord
against
them
.
Thus
they
are
setled
on
their
dregs
as
was
Moab
,
and
fatted
as
oxen
or
swine
,
against
the
day
of
slaughter
..
But
he
who
harkeneth
vnto
me
shall
dwell
securely
,
and
be
quiet
from
feare
of
euill
.
On
the
contray
side
,
that
person
which
obeyeth
my
precepts
or
putteth
my
counsels
in
practise
,
shall
not
onely
be
safe
but
free
from
the
dread
of
euill
,
which
oftentimes
is
greater
then
the
euill
it self
.
of
the
terrour
in
the
night
,
or
of
the
arrowe
which
flyeth
by
day
,
of
the
plague
which
dwelleth
in
the
darkenesse
,
or
of
the
Pestilence
which
destroyeth
at
noone
day
.
Sometimes
in
deede
such
feares
may
seaze
on
the
godly
,
or
like
fittes
of
an
ague
shake
them
,
as
may
trouble
their
spirits
,
but
these
befall
them
as
chastisements
for
their
sinnes
,
&
are
at
the
last
driuen
away
by
the
grace
and
spirit
of
the
Lord
.
On
the
contrary
side
,
the
vngodly
man
flieth
at
the
very
shaking
of
a
leafe
when
none
pursueth
him
,
and
hath
a
spirit
of
terror
and
trembling
which
euen
dwelleth
within
him
,
and
continueth
with
him
vntill
his
liues
end
.
THE
II.
CHAPTER
.
1
My
sonne
,
if
thou
wilt
receaue
my
sayings
,
and
hide
my
commandements
with
in
thee
,
2
To
the
end
that
thou
mayst
cause
thine
eares
to
hearken
vnto
wisedome
,
incline
thine
heart
to
vnderstanding
.
THe
wise
king
in
this
entrance
of
the
second
chapter
sheweth
his
sonne
,
by
what
meanes
he
may
attaine
to
be
a
fit
hearer
and
receiuer
of
Wisedomes
speeches
.
The
meaning
of
these
two
sentences
is
this
,
my
sonne
,
if
thou
wilt
follow
my
counsell
,
or
hast
purposed
to
esteeme
and
to
lay
vp
my
precepts
as
iewels
;
to
the
end
that
thou
mayest
not
in
vaine
heare
the
voice
of
wisdome
or
the
word
of
God
with
the
eares
of
thine
head
or
bodie
,
withdrawing
thy
mind
from
the
loue
of
earthly
things
,
bend
it
wholly
vnto
heauenly
,
See
Prou.
23.26
.
and
set
it
to
the
practise
of
the
will
of
God
.
3
For
if
thou
callest
after
prudence
,
and
liftest
vp
thy
voyce
to
vnderstanding
,
4
If
thou
shalt
seeke
her
as
siluer
,
&
search
for
her
as
for
hidden
treasures
,
5
Then
thou
shalt
vnderstand
the
feare
of
God
,
and
obtaine
the
knowledge
of
God
.
1
5.
Mat.
6.33
.
A
like
parable
.
Mat.
13.45
.
Examples
.
in
Dauid
Psal.
90.12
.
In
Salomon
.
1.
Kings
.
3.6
.
&
in
Paule
Phil.
3.10
.
See
for
the
feare
of
God
the
expos.
of
the
1.
chap.
of
this
booke
the.
7.
ver.
for
the
knowledge
of
Obd.
Iohn
.
17.3
.
Herein
the
godly
father
proueth
vnto
his
sonne
,
that
he
shall
attaine
wisedome
,
if
he
set
his
heart
on
vnderstanding
.
For
(
saith
he
)
if
thou
callest
after
prudence
,
if
thou
by
prayer
earnestly
beggest
the
grace
of
God
,
and
liftest
vp
thy
voyce
to
vnderstanding
,
if
thou
criest
for
the
light
of
Gods
holy
spirit
,
if
thou
seeke
her
as
siluer
&c.
if
thou
take
as
great
paines
in
seeking
the
kingdome
of
God
as
worldlings
do
in
labouring
after
riches
,
then
thou
shalt
vnderstand
the
feare
of
God
,
then
thou
shalt
attain
to
that
reuerence
of
the
Lord
which
is
the
beginning
of
wisedome
,
and
obtaine
the
knowledge
of
God
:
and
,
to
conclude
,
thou
shalt
come
vnto
that
insight
which
the
faithfull
haue
,
of
the
mysterie
of
the
Trinitie
,
of
the
new
couenant
,
of
the
fauour
of
God
,
and
of
the
acceptable
will
of
the
Lord
.
6
For
the
Lord
giueth
wisedome
,
out
of
his
mouth
[
commeth
]
knowledge
and
vnderstanding
.
7
He
hath
layd
vp
true
substance
for
the
righteous
,
[
and
]
a
shield
for
them
who
walke
vprightly
.
8
[
A
shield
I
say
]
to
protect
the
pathes
of
iudgement
,
and
he
will
preserue
the
way
of
his
[
*
](A07874-e13100-b)
*
Or
of
those
whom
he
hath
receaued
into
fauour
.
holy
ones
.
Vnto
the
promise
made
in
the
verse
immediatly
going
before
,
a
reason
is
added
in
these
,
taken
from
the
nature
of
God
who
is
the
giuer
of
euery
good
gift
.
For
the
Lord
giueth
wisedome
,
the
gifts
of
God
are
therefore
by
prayer
to
be
begged
,
because
men
in
deed
may
vse
the
meanes
of
attaining
vnto
the
sight
and
feeling
of
diuine
mysteries
,
but
it
is
the
Lord
alone
,
who
by
lightening
of
the
eyes
of
the
mind
,
begetteth
this
heauenly
wisedome
.
Out
of
his
mouth
commeth
knowledge
and
vnderstanding
.
By
his
word
and
by
the
inspiration
of
his
spirit
truth
is
reuealed
,
and
prudence
is
wrought
.
He
hath
layd
vp
true
substance
for
the
righteous
,
he
hath
treasured
vp
many
good
things
for
the
iust
,
but
among
the
rest
a
good
&
enduring
substance
or
inheritance
in
heauen
.
A
shield
for
them
who
walke
vprightly
,
(
a
shield
I
say
)
to
protect
the
pathes
of
iudgement
.
Moreouer
the
Lord
hath
treasured
vp
for
the
vpright
a
buckler
of
defence
against
euils
,
to
this
intent
,
that
he
may
maintaine
whatsoeuer
is
iust
or
right
,
and
he
will
preserue
the
way
of
his
holy
ones
.
To
conclude
,
9
Then
shalt
thou
vnderstand
iustice
,
and
equitie
,
and
euery
good
path
.
10
When
wisedome
shall
enter
into
thine
heart
,
and
knowledge
be
pleasant
to
thy
soule
,
11
[
Then
]
counsell
shall
watch
ouer
thee
[
and
]
vnderstanding
shall
keepe
thee
,
&c.
In
these
sentences
is
taught
,
that
wisedome
and
knowledge
once
attained
,
will
not
onely
make
men
partakers
of
most
excellent
good
things
,
but
protect
them
from
great
euils
.
When
wisedome
,
&c.
When
the
knowledge
of
God
shall
be
as
sweet
vnto
thee
as
the
hony
or
hony
combe
,
then
counsell
shall
watch
ouer
thee
,
and
vnderstanding
shall
keepe
thee
.
Then
the
aduise
not
of
flesh
or
blood
but
of
Gods
spirit
,
will
as
a
watchman
looke
with
open
eyes
that
no
hurt
approch
vnto
thee
.
Then
againe
discretion
will
as
a
soldier
armed
with
shield
and
speare
,
keepe
thee
safe
and
sound
from
euils
corporall
and
spirituall
.
12
To
deliuer
thee
from
[
*
](A07874-e13500-b)
*
Or
the
way
the
euill
man
.
the
euill
way
,
from
the
men
that
speake
froward
things
:
13
Who
leaue
the
paths
of
righteousnesse
,
to
walke
in
the
wayes
of
darknesse
.
14
Who
delite
in
doing
euil
,
and
exceedingly
reioyce
in
most
vile
peruersenesse
.
15
Who
are
crooked
in
their
wayes
,
and
obstinate
stinate
in
their
pathes
.
Now
,
one
particular
mischiefe
from
which
wisedome
preserueth
those
who
possesse
her
,
is
discouered
in
these
verses
,
to
wit
,
the
seducing
of
vngodly
men
.
to
speake
froward
things
,
because
either
they
teach
false
doctrines
,
or
else
entise
to
the
committing
of
villanies
.
They
are
noted
to
be
such
who
leaue
the
paths
of
righteousnesse
,
to
walke
in
the
wayes
of
darkenesse
,
they
delite
in
doing
euill
,
and
reioyce
exceedingly
in
most
vile
peruersenesse
,
because
they
take
great
pleasure
in
idolatrie
,
adulterie
,
cousening
,
and
such
like
abhominations
,
which
nature
,
the
conscience
,
or
reason
it selfe
abhorteth
.
Last
of
all
it
is
affirmed
of
these
seducers
,
that
they
are
crooked
in
their
wayes
,
and
obstinate
in
their
paths
,
because
they
are
not
only
great
sinners
,
but
vnrepentant
sinners
.
For
euen
as
stubburne
horses
will
stray
out
of
the
right
way
,
&
not
be
ruled
or
brought
into
the
right
path
againe
,
so
these
wicked
wretches
will
by
no
meanes
be
reclaimed
,
but
rush
on
into
all
mischiefe
,
and
proceed
forward
in
all
leudnesse
.
16
To
deliuer
thee
from
the
strange
woman
,
from
the
stranger
who
flattereth
with
her
lips
:
17
Who
for
saketh
the
guide
of
her
youth
,
and
forgetteth
the
couenant
of
her
God
.
18
For
her
house
tendeth
to
death
,
and
her
pathes
toward
those
who
are
voyd
of
life
,
19
Whosoeuer
goe
vnto
her
,
returne
not
backe
,
neither
come
vnto
the
wayes
of
life
.
The
naughtie
woman
(
a
second
most
perillous
euill
)
is
herein
on
the
other
side
,
most
liuely
painted
out
in
her
colours
.
She
is
called
a
strange
woman
in
regard
of
her
condition
and
disposition
,
in
as
much
as
she
seeketh
to
be
familiar
with
many
,
though
in
right
she
appertaineth
to
some
one
husband
.
One
of
her
properties
is
,
to
flatter
with
her
lips
,
or
to
make
her
speeches
very
smooth
.
For
she
entiseth
young
men
to
adulterie
by
wanton
words
and
plausible
perswasions
,
telling
them
what
affection
she
beareth
toward
them
,
what
delite
they
shall
haue
,
that
her
husband
is
abrode
and
so
foorth
.
Another
of
her
qualities
is
,
to
forsake
the
guide
of
her
youth
,
and
to
forget
the
couenant
of
her
God
.
This
misdemenour
of
hers
,
argueth
her
impietie
and
impudencie
.
For
what
greater
shamelesnesse
can
there
be
in
a
woman
,
then
to
cast
away
the
vale
of
her
eyes
,
yea
to
reiect
that
her
husband
,
whom
first
she
chose
and
was
linked
vnto
,
euen
in
her
tender
yeares
?
Again
,
what
greater
vngodlines
is
there
,
than
to
breake
that
solemne
promise
which
was
made
at
the
times
of
affiance
and
mariage
,
both
before
God
and
his
Angels
and
his
people
?
It
is
a
great
fault
to
breake
promise
in
a
small
matter
,
how
much
more
in
the
greatest
contract
or
bargaine
that
may
be
?
It
is
a
speciall
fauor
of
God
to
be
kept
from
this
adulteresse
or
harlor
.
For
as
is
afterward
testified
in
this
booke
,
the
mouth
of
a
strange
woman
is
a
deepe
pit
,
he
with
whom
the
Lord
is
angrie
shall
fal
therinto
.
Yea
as
is
affirmed
in
the
eighteenth
and
nineteenth
verses
,
her
very
house
is
infectious
and
deadly
.
For
her
house
tendeth
to
death
,
and
her
pathes
toward
those
who
are
voyd
of
life
.
The
place
where
she
keepeth
is
perillous
,
yea
the
very
way
that
leadeth
therto
is
daungerous
,
for
which
cause
thou
art
not
to
come
neare
her
habitation
in
any
case
.
Whosoeuer
go
vnto
her
return
not
backe
,
neither
come
vnto
the
wayes
of
life
.
Whosoeuer
meddle
with
her
are
caught
in
her
snares
,
which
she
layeth
not
in
vaine
.
Herof
this
our
Salomon
had
experience
,
which
maketh
him
(
as
it
may
seeme
)
both
so
often
in
this
booke
to
warne
men
to
take
heede
of
the
harlot
,
and
in
Ecclesiastes
to
say
,
20
To
the
ende
that
thou
mayest
walke
in
the
way
of
good
men
,
and
keepe
the
pathes
of
the
iust
.
The
ende
why
wisedome
deliuereth
the
faithfull
out
of
dangers
is
here
shewed
to
be
,
that
they
may
serue
the
Lord
in
holinesse
and
righteousnesse
all
the
days
of
their
life
,
following
the
example
of
the
godly
,
by
whom
they
may
be
directed
and
made
the
better
.
21
For
they
that
are
vpright
shall
dwell
on
the
earth
,
&
the
righteous
shall
remaine
therin
,
22
But
the
wicked
shall
be
cut
off
from
the
earth
,
and
the
transgressors
shall
be
pluckt
out
of
it
.
the
wicked
shall
be
cut
off
from
the
earth
,
they
that
are
of
corrupt
conuersation
,
shal
by
some
particular
iudgement
in
this
life
,
or
by
Gods
vengeance
hereafter
,
be
taken
away
,
euen
as
the
grasse
is
mowen
downe
;
and
the
transgressors
shall
be
pluckt
out
of
it
,
such
as
breake
Gods
lawes
shall
together
with
their
vngodly
posteritie
,
be
quite
rooted
out
,
as
frutelesse
plantes
or
naughtie
trees
.
On
the
contrary
side
,
the
vpright
shall
dwell
on
the
earth
and
the
righteous
shall
remaine
therein
,
the
elect
and
iust
shall
remaine
for
euer
heires
in
Christ
of
heauen
and
earth
.
THE
III.
CHAPTER
.
1
My
sonne
,
forget
not
my
doctrine
,
but
let
thine
heart
keepe
my
precepts
.
2
For
they
shall
heape
vpon
thee
length
of
dayes
,
and
yeares
of
life
,
and
peace
.
IN
this
third
chapter
,
Salomon
exhorteth
and
instructeth
his
sonne
the
third
time
.
In
the
entraunce
thereof
,
he
prepareth
him
by
a
generall
preface
,
to
receiue
the
speciall
commandements
following
.
In
the
first
verse
he
warneth
him
to
looke
to
two
points
,
the
one
,
that
he
forget
not
his
doctrine
,
the
other
,
that
he
keepe
his
precepts
.
They
are
sayd
in
the
Scripture
to
forget
the
word
,
who
either
let
good
lessons
slip
out
of
their
memories
,
as
the
Disciples
of
our
Sauiour
often
did
his
sayings
,
or
put
not
the
truth
into
practise
,
as
that
naturall
man
of
whom
Iames
speaking
,
saith
,
that
he
looketh
his
face
in
a
glasse
,
and
immediatly
forgetteth
of
what
fashion
it
is
.
Now
,
on
the
other
side
,
they
are
sayd
to
keepe
the
word
in
their
hearts
,
who
lay
vp
wholesome
instructions
in
their
remembrance
,
&
practise
it
in
their
liues
,
being
like
herein
to
the
thrifrie
housholder
,
who
treasureth
vp
his
goods
,
or
to
the
good
ground
,
3
Let
not
[
*
](A07874-e14300-b)
*
or
Goodnesse
,
or
bountie
.
mercie
and
truth
forsake
thee
,
bind
them
about
thy
necke
,
write
them
vpon
the
table
of
thine
heart
,
4
And
thou
shalt
find
fauor
and
good
successe
before
the
eyes
of
God
and
man
.
In
these
verses
,
two
points
or
precepts
are
summarily
propounded
,
which
throughout
the
whole
chapter
afterward
are
seuerally
handled
.
To
be
briefe
,
herein
two
vertues
are
commended
,
and
two
rewards
promised
vnto
the
practise
of
them
.
The
former
vertue
is
mercie
,
whereby
,
all
sorts
of
duties
seruing
to
the
benefiting
of
men
,
are
to
be
vnderstood
,
as
almes
,
visiting
of
the
fatherlesse
and
widowes
,
and
such
like
.
The
later
is
truth
,
vnder
which
gift
,
faith
vnfained
&
sinceritie
in
all
actions
,
is
comprehended
.
For
indeed
the
end
of
the
law
(
as
Paule
speaketh
to
Timothie
)
is
loue
out
of
a
pure
heart
,
and
a
good
conscience
,
and
faith
vnfayned
.
And
behold
(
saith
Dauid
in
the
Psalme
vnto
the
Lord
)
Behold
thou
art
delighted
with
truth
,
and
in
secret
hast
made
wisedome
knowne
vnto
me
.
Now
,
euen
as
signes
&
frontlets
which
are
bound
about
the
face
or
neck
,
are
alwayes
present
:
so
both
these
vertues
must
alwayes
be
meditated
on
and
practised
.
Again
,
as
notes
or
letters
written
in
paper
or
grauen
in
mettall
,
continue
:
so
these
graces
must
continually
be
thought
on
,
and
firmely
written
,
not
in
paper
or
in
stone
,
but
in
the
fleshly
tables
of
our
hearts
.
The
self
same
thing
is
here
signified
,
which
is
set
downe
in
Deuteronomie
,
where
it
is
sayd
,
lay
vp
these
my
words
in
your
hearts
and
minds
,
and
bind
them
for
a
signe
on
your
hands
,
&
place
them
betweene
your
eyes
.
A
like
phrase
is
vsed
by
the
Apostle
Paule
to
the
Corinthians
,
good
successe
,
that
is
,
prosperitie
and
acceptation
among
men
,
who
are
wont
to
loue
and
recompence
such
as
do
them
good
.
This
promise
then
is
all
one
in
a
manner
with
that
which
the
Apostle
Paule
setteth
downe
in
the
Epistle
to
the
Romanes
,
where
speaking
of
righteousnesse
,
peace
and
ioy
in
the
holy
Ghost
,
that
he
which
in
these
things
serueth
Christ
,
pleaseth
God
,
and
is
acceptable
to
men
.
5
Trust
in
the
Lord
with
thy
whole
hart
,
but
leane
not
vnto
thine
owne
vnderstanding
.
6
In
all
thy
wayes
acknowledge
him
,
and
he
will
direct
thy
pathes
.
The
first
particular
dutie
which
we
are
exhorted
to
performe
to
the
Lord
,
is
herein
set
downe
.
Trust
in
the
Lord
with
thy
whole
heart
,
doubt
not
of
Gods
fauour
in
Christ
,
or
of
the
truth
of
anie
of
his
promises
,
but
leane
not
vnto
thine
owne
vnderstanding
,
on
the
contrarie
side
,
thinke
not
by
thine
owne
pollicie
to
auoyd
euils
,
or
to
attaine
vnto
good
things
.
For
in
deed
so
long
as
we
put
any
confidence
in
our
owne
gifts
,
we
can
neuer
truly
or
surely
relye
on
God
alone
,
or
looke
for
helpe
from
him
onely
.
Yea
that
which
is
more
,
the
wisedome
of
the
flesh
is
enmitie
to
God
,
and
the
naturall
vnderstanding
of
man
,
is
not
able
to
comprehend
spirituall
mysteries
,
but
disputeth
against
the
plaine
truth
of
Gods
word
or
promises
.
In
all
thy
wayes
acknowledge
him
.
In
all
the
actions
of
thy
life
,
set
the
Lord
onely
before
thee
,
aske
counsell
what
is
best
to
be
done
at
his
word
,
calvpon
him
by
prayer
,
giue
him
thankes
,
and
referre
all
things
to
his
glorie
.
And
he
will
direct
thy
pathes
.
The
Lord
will
blesse
thy
counsel
and
enterprises
.
For
it
can
not
be
,
but
that
we
must
needes
find
God
an
approuer
and
defender
of
those
actions
and
courses
,
which
we
attempt
and
go
about
in
his
name
and
feare
,
hauing
him
for
our
author
and
captaine
.
7
Be
not
wise
in
thine
owne
eyes
,
feare
God
and
depart
from
euill
.
8
So
health
shall
be
vnto
thy
nauell
,
and
moisture
vnto
thy
bones
.
In
these
verses
,
we
haue
the
second
dutie
of
pietie
commended
vnto
vs
.
Be
not
wise
in
thine
owne
eyes
,
folow
not
thy
corrupt
reason
,
neither
in
matters
of
religion
,
nor
in
the
ordering
of
thy
life
and
conuersation
,
but
follow
the
line
of
Gods
word
in
all
things
.
For
indeed
conceipt
and
selfe
loue
,
causeth
men
to
erre
most
grossely
,
and
to
thinke
they
do
very
well
,
when
they
do
very
ill
,
as
also
to
be
secure
in
their
sinnes
,
yea
to
defend
them selues
in
their
most
wicked
deedes
,
as
may
appeare
in
Saules
offting
of
sacrifice
,
and
sparing
of
Agag
.
Feare
God
and
depart
from
euill
.
So
health
shall
be
vnto
thy
nauell
,
and
moysture
vnto
thy
bones
.
When
thou
confessest
and
forsakest
thine
iniquitie
,
then
if
thou
art
visited
with
sicknesse
or
any
aduersitie
,
thou
shalt
be
restored
to
health
,
&
enioy
the
welfare
both
of
bodie
and
soule
.
The
Prophet
Dauid
felt
the
experience
hereof
in
his
own
person
:
for
all
the
while
that
he
kept
close
his
sinne
,
health
to
his
nauell
,
and
moisture
to
his
bones
.
9
Honor
God
with
thy
substance
,
and
with
the
first
frutes
of
thy
whole
increase
,
10
So
shall
thy
barnes
be
filled
with
plentifulnesse
,
and
thy
wine
presses
breake
in
sunder
with
new
wine
.
These
verses
containe
a
precept
,
wherin
the
third
dutie
of
godlinesse
is
prescribed
.
Honour
God
with
thy
substance
,
by
outward
signes
of
thankefulnesse
,
as
by
paying
of
tithes
,
and
by
bestowing
thy
goods
on
holy
vses
,
declare
and
expresse
that
reuerence
and
account
,
which
thou
hast
the
Lord
in
.
Albeit
,
where
abilitie
is
wholy
wanting
,
the
Lord
is
content
with
the
inward
thankfulnesse
of
the
mind
alone
:
yet
he
wold
haue
those
who
are
rich
or
of
abilitie
,
to
declare
the
gratitude
of
their
hearts
,
by
outward
testimonies
and
frutes
of
obedience
.
The
ninth
verse
is
nothing
else
in
summe
,
but
a
repetition
or
exposition
of
that
statute
of
the
Lord
in
Exodus
concerning
the
paying
of
first
frutes
and
such
like
oblations
to
him
.
For
in
the
foure
and
thirtith
chapter
of
that
booke
and
the
sixe
and
twentith
verse
,
Moses
saith
to
the
people
of
Israell
from
the
Lord
,
bring
all
the
first
frutes
,
the
first
frutes
of
thy
land
,
into
the
house
of
Iehouah
thy
God
.
Now
albeit
we
are
not
at
this
time
tyed
as
the
Israelites
in
olde
time
were
,
to
bring
our
corne
and
wine
into
the
Temple
to
be
offred
,
or
beasts
to
be
sacrificed
,
or
the
first
borne
to
be
redeemed
with
a
summe
of
money
:
yet
we
ought
to
honor
the
Lord
,
by
bestowing
our
goods
on
holy
vses
,
as
on
the
maintenance
of
the
ministerie
and
the
reliefe
of
the
poore
.
For
this
cause
Paul
saith
to
the
Galathians
,
let
him
which
is
instructed
in
the
word
,
minister
to
him
who
instructeth
him
in
all
things
.
Be
not
deceiued
,
God
is
not
mocked
.
Now
,
wheras
here
we
are
exhorted
,
not
onely
to
honor
God
with
our
substance
,
but
with
the
first
frutes
,
or
(
as
the
word
also
importeth
)
the
chiefe
of
our
increase
:
this
sheweth
,
that
it
is
not
inough
for
vs
,
when
God
hath
giuen
vs
abundance
to
bestow
onely
a
litle
and
that
of
the
worst
of
our
goods
on
good
vses
,
no
,
but
we
must
be
verie
franke
and
liberall
,
sowing
plentifully
,
that
also
we
may
reape
plentifully
.
Truly
,
if
any
be
indued
with
zeale
or
faith
indeed
,
they
will
not
be
sparing
or
niggardly
,
but
very
forward
&
bountifull
in
those
things
,
which
appertaine
to
the
Lord
.
An
example
of
the
truth
hereof
we
may
haue
in
Abel
:
for
whereas
Moses
affirmeth
,
bring
your
tithes
into
the
treasure
house
,
that
in
mine
house
there
may
be
foode
,
and
trie
me
now
herein
saith
the
Lord
of
hosts
,
whether
I
will
not
open
to
you
the
windows
of
heauen
,
and
bring
forth
a
blessing
without
measure
.
11
My
sonne
,
despise
not
the
chastisement
of
the
Lord
,
neither
faint
vnder
his
correction
,
12
For
whom
the
Lord
loueth
he
correcteth
,
and
he
[
*
](A07874-e15160-b)
*
v
ce
ab
I
turne
scourgeth
,
reading
it
rather
ca
ab
as
the
Apostle
did
Heb.
12.6
.
&
as
the
same
word
is
vsed
Iob
5.17
.
where
see
thee
roote
of
this
instruction
.
scourgeth
euerie
sonne
whom
he
receiueth
.
These
sentences
wherein
a
fourth
dutie
of
piety
is
commended
,
containe
partly
an
exhortation
vnto
patience
,
and
partly
a
reason
enforcing
the
same
.
My
sonne
,
despise
not
the
chastisement
of
the
Lord
,
make
not
light
account
of
the
Lords
visitation
,
either
imputing
it
vnto
chaunce
or
fortune
,
or
suffering
it
to
passe
without
any
frute
or
profit
to
thine
owne
soule
.
Neither
faint
vnder
his
correction
.
Torment
not
thy self
with
griefe
,
languish
not
nor
pine
away
,
quaile
not
nor
shrinke
vnder
the
crosses
which
the
Lord
layeth
on
thee
,
be
they
neuer
so
many
,
so
great
,
or
so
continual
.
For
whom
the
Lord
loueth
he
correcteth
,
for
the
Lord
oftentimes
suffering
his
enemies
to
go
vnpunished
in
this
world
,
in
great
fauor
chasteneth
his
friends
as
it
were
,
And
he
scourgeth
euery
sonne
whom
he
receiueth
.
The
Lord
also
schooleth
by
aduersitie
euery
one
whom
he
admitteth
to
be
his
spirituall
sonne
or
daughter
.
13
Blessed
is
that
man
who
findeth
wisedome
,
and
the
man
that
getteth
vnderstanding
,
14
For
the
marchandise
thereof
is
better
then
the
marchandise
of
siluer
,
and
the
reuenue
thereof
,
[
is
better
]
then
gold
.
15
Shee
is
more
precious
then
pearles
,
and
all
thy
delites
are
not
to
be
compared
vnto
her
.
Nowe
the
wise
king
returneth
to
commend
that
wisedome
,
whereof
he
hath
before
intreated
.
Blessed
is
the
man
who
findeth
wisedome
,
happie
is
he
who
attayneth
to
the
knowledge
of
God
,
and
the
man
that
getteth
vnderstanding
,
happie
is
he
that
commeth
vnto
the
practise
of
Gods
will
,
for
the
marchandise
thereof
is
&c.
for
the
gaine
which
is
gotten
hereby
is
exceeding
great
,
She
is
more
precious
than
pearles
,
&c.
To
conclude
,
16
Length
of
dayes
is
in
her
right
hand
,
in
her
left
hand
riches
and
honor
.
17
Her
wayes
are
the
wayes
of
pleasantnesse
,
her
pathes
are
all
[
pathes
]
of
peace
.
18
Shee
is
a
tree
of
life
to
them
that
lay
hold
on
her
,
and
they
who
keepe
her
are
blessed
.
The
gifts
which
wisedome
bestoweth
on
men
are
rehearsed
in
these
verses
.
Length
of
dayes
are
in
her
right
hand
,
wisedome
giueth
long
life
,
yea
immortalitie
to
those
who
seeke
after
her
,
whilst
in
the
meane
season
the
vngodly
perish
by
vntimely
death
,
some
of
them
wasting
their
strength
by
adulterie
,
some
of
them
ouerwhelming
their
stomachs
with
drinke
,
some
consuming
their
hearts
with
enuie
,
some
breaking
their
galles
with
anger
,
some
being
slaine
in
frayes
,
some
executed
by
course
of
lawes
,
finally
some
being
cut
of
by
the
immediate
hand
of
the
Lord
him selfe
.
In
her
left
hand
riches
and
honor
.
Moreouer
wisdome
as
a
bountifull
Queene
,
giueth
to
them
who
obey
her
,
not
only
long
life
,
but
worldly
wealth
and
earthly
glorie
,
or
at
the
least
spiritual
graces
which
are
durable
riches
,
and
eternall
saluation
,
which
is
a
crowne
of
immortall
glorie
.
Her
wayes
are
wayes
of
pleasantnesse
,
her
pathes
are
pathes
of
peace
.
Furthermore
wisedome
worketh
ioy
in
the
holy
Ghost
,
so
as
that
the
spirituall
worshipper
of
God
not
onely
practiseth
the
word
of
God
with
delite
,
or
meditateth
therein
with
exceeding
confort
,
She
is
a
tree
of
life
to
those
who
lay
hold
on
her
,
and
they
who
keepe
her
are
blessed
.
That
is
to
say
,
she
saueth
mens
soules
,
and
maketh
them
immortall
.
Looke
then
,
what
a
manner
of
thing
the
tree
of
life
in
Paradise
was
,
19
The
Lord
,
by
wisdome
hath
founded
the
earth
,
he
hath
established
the
heauens
,
by
vnderstanding
.
20
By
his
skill
,
the
depths
haue
bene
cleft
in
sunder
,
and
the
clouds
aboue
droppe
downe
the
dewe
.
In
these
sentences
the
praises
of
wisedome
are
enlarged
by
the
mentioning
of
those
great
things
,
which
therby
the
Lord
hath
wrought
in
the
world
.
It
ought
not
to
seeme
strange
vnto
any
,
that
Salomon
hauing
before
considered
wisdome
as
it
is
possessed
by
man
,
now
proceedeth
to
speake
of
it
,
as
it
lodgeth
in
the
bosome
of
Iehouah
,
euen
the
first
person
in
the
Trinitie
,
for
so
this
name
is
taken
in
this
place
.
The
riuer
and
the
fountaine
are
both
of
one
nature
,
and
when
pure
water
hath
bene
looked
on
in
the
streame
,
it
is
a
pleasaunt
thing
to
behold
it
in
the
conduict
head
.
Now
,
Iesus
Christ
the
wisedome
of
the
Father
,
working
together
with
him
,
is
here
shewed
to
haue
wrought
foure
excellent
workes
of
wonder
.
The
first
is
,
the
founding
of
the
earth
,
which
being
made
of
nothing
,
and
being
vpheld
by
nothing
saue
onely
by
the
power
of
God
,
and
yet
being
also
the
mother
&
pillar
of
all
things
,
must
needs
be
a
foundation
and
ground-worke
of
singular
skill
and
cunning
.
The
second
is
,
the
establishing
of
the
heauens
,
which
declare
the
glorie
of
God
as
the
Prophet
speaketh
.
The
heate
of
the
sun
,
the
moisture
of
the
moone
,
the
influence
of
the
stars
,
the
motions
of
the
celestiall
globes
,
are
manifest
proofes
of
vnderstanding
incomprehensible
.
If
we
maruell
at
the
litle
clockes
which
are
made
by
the
art
of
man
,
how
much
more
may
we
iustly
wonder
at
the
skie
,
the
diall
of
the
world
?
The
third
is
,
the
cleauing
of
the
deepes
in
sunder
.
As
the
mercie
of
God
appeareth
herein
,
that
the
earth
as
a
nurse
giueth
waters
as
milke
,
to
quench
the
thirst
of
the
creatures
:
so
his
wisedome
doth
no
lesse
shew
it self
,
in
that
a
passage
is
made
in
the
ground
and
hardest
rockes
,
for
soft
and
moyst
waters
to
pierce
through
&
to
rise
vp
by
.
the
clouds
aboue
drop
downe
the
dew
,
whereby
the
withered
plants
are
refreshed
,
and
the
parched
earth
is
cooled
.
And
yet
all
this
while
,
nothing
is
sayd
of
the
frosts
,
of
snow
,
of
haile
,
of
other
meteors
or
creatures
,
wherein
the
great
power
of
the
singular
wisedome
of
God
appeareth
.
But
the
summe
of
all
that
doctrine
which
in
these
sentences
is
taught
,
21
My
sonne
,
let
not
these
things
depart
from
thine
eyes
,
keepe
true
wisedome
and
counsell
,
22
And
they
shall
be
life
vnto
thy
soule
,
and
a
grace
vnto
thy
necke
.
23
Then
shalt
●hou
go
on
thy
way
securely
,
and
not
stumble
with
thy
foote
,
24
If
thou
shalt
lye
downe
,
thou
shalt
not
be
afrayd
,
but
whilest
thou
restest
,
thy
sleepe
shall
be
sweete
.
25
Thou
shalt
not
be
afrayd
of
any
sodaine
terror
,
or
of
the
destruction
of
the
wicked
,
when
it
commeth
,
26
For
God
will
be
present
with
thy
trust
,
and
keepe
thy
foote
from
being
caught
.
Salomon
commeth
now
,
to
apply
that
doctrine
touching
the
excellencie
of
wisedome
,
which
he
hath
taught
in
the
verses
going
before
.
In
the
one
&
twentith
verse
,
he
giueth
his
sonne
an
admonition
:
in
the
rest
,
he
sheweth
him
the
frutes
which
he
shal
receiue
by
obeying
his
instructions
.
My
sonne
,
let
not
these
things
depart
from
thine
eyes
,
keepe
true
wisedome
and
counsell
or
aduisement
.
Euen
as
they
who
loue
any
thing
,
continually
and
constantly
set
their
eyes
on
that
wherewith
they
are
enamoured
:
so
cast
thine
eye
alwayes
and
perpetually
meditate
on
,
that
heauenly
wisedome
which
descendeth
from
aboue
,
And
they
shall
be
life
vnto
thy
soule
,
and
a
grace
vnto
thy
necke
.
So
,
by
the
word
of
god
&
his
spirit
,
thou
shalt
be
nourished
in
this
life
vnto
eternall
life
,
yea
thou
shalt
also
be
made
partaker
of
the
ornaments
of
this
life
and
the
life
to
come
,
shining
as
a
starre
on
earth
and
in
heauen
.
Then
shalt
thou
go
on
thy
way
securely
,
and
not
stumble
with
thy
foote
.
So
,
prospering
in
thine
affaires
,
thou
shalt
be
free
from
the
arrow
that
flyeth
by
day
,
neither
shalt
thou
commit
any
such
wickednesse
or
incurre
any
such
danger
or
trouble
,
as
that
thou
shalt
fall
,
or
at
the
least
without
rising
againe
.
If
thou
shalt
lye
downe
thou
shalt
not
be
afrayd
,
but
whilest
thou
restest
,
thy
sleepe
shall
be
sweet
.
So
not
onely
abrode
but
at
home
,
not
onely
in
the
day
time
but
in
the
night
season
(
when
troubles
most
stir
in
the
heart
and
enemies
practise
mischiefe
)
thou
shalt
be
safe
and
without
dread
or
perplexitie
of
spirit
.
Thig
is
that
which
the
Prophet
speaketh
of
in
the
Psalme
when
he
saith
,
the
Lord
giueth
his
beloued
sleepe
.
Neuerthelesse
true
it
is
that
sometimes
the
Lord
holdeth
the
eyes
of
his
children
waking
,
as
he
did
Danids
,
Thou
shalt
not
be
afrayd
of
any
sodaine
terror
,
nor
of
the
destruction
of
the
wicked
,
when
it
commeth
,
for
God
will
be
present
with
thy
trust
,
and
keepe
thy
foote
from
being
caught
.
To
conclude
,
so
,
when
thousands
shall
fall
on
thy
right
hand
or
ten
thousands
on
thy
left
,
when
some
pestilence
or
sword
,
or
other
plague
shall
sweepe
away
the
wicked
,
thou
shalt
be
of
good
courage
,
or
at
the
least
haue
no
cause
to
feare
.
For
not
mortall
men
onely
,
no
nor
celestiall
Angels
alone
,
but
the
Lord
him selfe
shall
stand
by
thee
to
defend
and
succour
thee
,
vpon
condition
that
thou
put
thy
trust
in
him
.
True
it
is
,
that
the
godly
are
sometimes
enwrapped
in
those
common
calamities
,
which
befall
the
wicked
:
but
alwayes
as
the
Apostle
speaketh
,
they
receiue
the
reward
of
their
faith
,
euen
the
saluation
of
their
souls
,
27
Withhold
not
the
good
from
the
owners
thereof
,
when
it
is
in
the
power
of
thine
hand
to
do
it
.
Now
,
Salomon
commeth
to
prescribe
those
duties
,
which
properly
belong
to
the
second
table
of
the
law
,
owe
nothing
to
any
man
,
but
to
loue
one
another
.
28
Say
not
vnto
thy
neighbour
,
go
thy
way
and
returne
,
to
morrow
I
will
giue
thee
,
when
the
thing
is
with
thee
.
Herein
,
euery
one
is
commaunded
,
in
no
case
to
differre
the
doing
of
good
deeds
.
Three
causes
there
are
,
why
gifts
should
be
giuen
and
helpe
lent
to
our
neighbours
,
without
delay
.
The
first
is
,
for
that
the
Lord
loueth
a
chearefull
giuer
.
The
second
,
that
whilest
we
differre
our
helpe
,
the
soules
of
our
brethren
may
faint
,
or
their
bodies
perish
.
The
last
is
,
that
delay
is
a
signe
of
an
vnwilling
mind
.
29
Practise
no
euill
against
thy
neighbour
,
when
he
dwelleth
peaceably
by
thee
.
Treachery
or
practising
of
mischiefe
against
those
who
dwell
in
the
same
place
with
vs
,
is
here
forbidden
.
Iniurie
is
to
be
done
to
none
,
but
to
do
wrong
to
a
friend
or
neighbour
,
yea
to
deuise
or
practise
mischiefe
against
one
that
abideth
in
the
same
town
or
citie
with
vs
,
and
therein
carieth
him self
quietly
,
is
aboue
all
things
to
be
auoyded
,
as
a
sinne
most
odious
vnto
God
and
man
.
Dauid
pondering
the
grieuousnesse
of
this
iniquitie
,
30
Striue
not
with
any
man
causlesse
,
when
he
hath
done
thee
no
harme
.
Quarrelling
or
brabling
is
condemned
in
this
instruction
.
The
meaning
hereof
is
thus
much
,
in
any
case
neither
prouoke
to
wrath
nor
molest
him
,
who
medleth
not
with
thee
,
nor
hath
anie
way
offended
thee
.
It
is
lawfull
to
conferre
priuatly
,
or
to
complain
to
a
magistrate
,
of
a
wrong
offered
.
But
to
lay
blame
on
any
one
who
is
not
faulty
,
or
to
accuse
an
innocer
person
,
or
to
contend
with
one
who
is
quiet
,
is
to
ouerthrow
all
humanitie
and
societie
.
Iosia
wold
needs
take
vp
the
sword
against
Pharao
Necho
,
but
he
perished
by
it
.
Now
,
whereas
here
it
is
sayd
,
when
he
hath
done
thee
no
harme
,
these
words
containe
no
warrant
of
priuate
reuenge
,
or
of
wreaking
our
anger
vpon
euerie
one
who
giueth
vs
iust
occasion
of
offence
,
but
a
reason
prouing
that
we
are
not
to
striue
with
a
man
causlesse
,
whereof
this
is
the
summe
,
that
it
were
an
vnreasonable
thing
to
molest
those
,
who
haue
not
deserued
to
be
molested
.
31
Fret
not
at
a
[
*
](A07874-e16660-b)
*
or
A
man
of
violence
or
oppression
.
troublesome
man
,
neither
chuse
any
of
his
wayes
,
32
For
the
froward
is
abhomination
to
the
Lord
,
but
his
secret
is
with
the
vpright
.
33
The
curse
of
God
is
in
the
wicked
mans
house
,
but
the
dwelling
of
the
righteous
is
blessed
.
34
Surely
he
will
scorne
the
scorners
,
but
he
well
giue
grace
to
the
humble
.
35
The
wise
shal
inherit
honor
,
but
shame
shall
take
away
fooles
.
In
this
conclusion
of
the
chapter
,
Fret
not
at
the
troublesome
man
,
neither
chuse
any
of
his
wayes
,
Neither
grudge
at
the
rage
or
power
of
anie
who
annoyeth
thee
or
other
,
neither
be
drawn
aside
by
his
prosperous
estate
,
to
like
of
his
doings
.
or
to
fawne
on
him
.
For
the
froward
is
ahhomination
to
the
Lord
,
but
his
secret
is
with
the
vpright
.
For
first
of
all
,
God
abhorreth
the
obstinare
as
his
enemies
,
shunning
them
also
as
filthie
excrements
or
serpents
,
but
he
hath
a
secret
fellowship
with
the
godly
as
his
friends
,
visiting
them
in
troubles
,
bestowing
his
blessings
on
them
,
talking
with
them
by
his
word
,
and
drawing
neare
vnto
them
by
his
spirit
.
The
curse
of
God
is
in
the
wicked
mans
house
,
but
the
dwelling
of
the
righteous
is
blessed
.
Secondly
,
God
doth
plague
the
house
of
the
wicked
,
ouerthrowing
their
habitations
by
tempests
,
putting
griefe
into
their
hearts
,
and
sending
diseases
on
them
and
theirs
:
but
in
the
meane
season
,
he
blesseth
the
righteous
in
their
goods
,
their
bodies
,
their
soules
,
&
the
places
wherein
they
keepe
.
Surely
,
he
will
scorne
the
scorners
,
but
he
will
geue
grace
to
the
humble
.
Thirdly
,
the
Lord
resisteth
the
proud
,
crossing
their
enterprises
,
ouerthrowing
their
estates
,
powring
on
them
temporall
and
eternall
plagues
;
but
he
honoureth
the
lowly
,
enduing
them
with
outward
blessings
,
the
inward
gifts
of
his
spirit
,
&
immortall
glorie
.
The
truth
hereof
may
appeare
in
the
examples
of
the
builders
of
the
towre
of
Babel
,
Pharao
and
Nebuchadnezzar
,
on
the
one
side
:
and
in
Abraham
,
Iob
,
Iohn
the
Baptist
,
Elizabeth
,
and
the
Virgine
Marie
,
on
the
other
.
Now
,
they
are
called
lowly
,
who
willingly
submit
them selues
to
the
Lord
,
neither
refuse
any
thing
,
which
either
by
the
word
of
God
,
or
his
prouidence
,
is
imposed
on
them
.
The
wise
shall
inherit
honor
,
but
shame
shall
take
away
fooles
.
Last
of
all
,
they
who
are
wise
vnto
the
Lord
and
their
owne
saluation
,
shall
be
aduaunced
to
account
and
estimation
,
if
not
in
this
life
,
yet
in
the
world
to
come
,
where
they
shall
be
crowned
with
euerlasting
glorie
:
but
as
for
those
fooles
,
who
contemne
Gods
word
and
follow
their
owne
fancies
,
the
Lord
will
make
them
spectacles
of
vengeance
&
shame
,
either
on
earth
,
or
at
the
day
of
iudgement
,
in
hell
.
If
then
the
enemies
of
God
may
be
pitied
by
the
faithfull
,
for
these
causes
the
godly
are
rather
to
take
compassion
on
them
,
then
either
in
regard
of
their
rage
to
be
moued
to
anie
passion
,
or
in
respect
of
their
prosperitie
which
lasteth
but
a
while
,
to
follow
their
iniquitie
,
which
shall
be
punished
for
euer
.
THE
IIII.
CHAPTER
.
1
Heare
,
ô
sonnes
,
the
instruction
of
a
father
,
and
hearken
to
know
prudence
.
2
For
I
giue
you
a
good
lesson
,
forsake
not
my
doctrine
.
THis
fourth
chapter
,
containeth
the
fourth
sermon
of
Salomon
,
wherein
he
reporteth
to
his
sonnes
,
the
speeches
of
his
father
Dauid
to
him
.
In
these
verses
,
we
haue
a
preface
or
forespeech
,
wherin
the
wise
king
stirreth
vp
his
children
to
hearken
to
his
instruction
,
partly
by
his
fatherly
authoritie
,
partly
by
the
excellencie
of
the
doctrine
which
he
deliuereth
,
calling
it
a
good
lesson
,
euen
as
the
author
of
the
Epistle
to
the
Hebrewes
tearmeth
the
holy
Scripture
,
the
good
word
of
God
.
3
Whilest
yet
I
was
my
fathers
sonne
,
a
tender
and
onely
one
in
the
sight
of
my
mother
,
4
He
nourturing
me
said
vnto
me
,
let
thine
heart
hold
fast
my
words
,
keepe
my
commandement
,
that
thou
mayst
liue
.
Salomon
in
these
words
,
setteth
downe
the
first
part
of
Dauids
speech
vnto
him
,
wherein
he
prepared
him
to
receiue
his
instructions
.
whilest
yet
I
was
my
fathers
sonne
,
when
as
yet
I
was
vnder
my
fathers
wing
,
by
him
accounted
as
his
best
beloued
child
,
a
tender
and
a
only
one
in
the
sight
of
my
mother
,
and
when
as
,
albeit
Beersheba
who
bare
me
had
more
sonnes
by
Dauid
,
He
nourturing
me
said
vnto
me
,
let
thine
heart
hold
fast
my
words
,
keepe
my
commaundedement
,
that
thou
mayest
liue
.
Then
,
he
bringing
me
vp
in
the
information
of
the
Lord
,
charged
me
with
all
attention
to
listen
to
his
admonitions
,
affirming
that
they
would
make
me
a
partaker
of
the
good
things
of
this
world
and
the
world
to
come
.
By
this
example
of
Dauid
,
all
Christian
parents
are
to
be
stirred
vp
,
5
Purchase
wisedome
,
purchase
prudence
,
forget
not
,
nor
decline
from
the
speeches
of
my
mouth
.
6
Forsake
her
not
,
and
she
will
keepe
thee
,
loue
her
,
and
she
will
preserue
thee
.
One
of
those
precepts
or
exhortations
which
Dauid
gaue
vnto
Salomon
,
is
herein
set
downe
and
enforced
by
a
reason
.
Purchase
wisedome
,
purchase
prudence
,
forget
not
,
nor
decline
from
thee
speeches
of
my
mouth
.
Procure
vnto
thy selfe
by
selling
thy
commodities
and
pleasures
,
and
by
vsing
the
meanes
of
cost
and
labor
,
the
knowledge
of
Gods
will
and
the
discretion
of
his
spirit
,
which
graces
once
attained
,
neuer
through
anie
negligence
in
any
case
forgo
.
Forsake
her
not
,
and
she
will
keepe
thee
,
loue
her
,
and
she
will
preserue
thee
.
So
doing
,
wisedome
and
prudence
as
certaine
watchmen
will
shield
thee
that
thou
come
not
into
any
danger
,
and
if
peraduenture
thou
shalt
fall
into
some
trouble
,
they
will
preserue
and
deliuer
thee
from
destruction
.
7
First
of
all
[
seeke
]
wisedome
,
purchase
wisedome
,
&
with
thy
whole
possession
purchase
prudence
.
8
Magnifie
her
,
and
she
will
aduance
thee
,
if
thou
shalt
embrace
her
,
she
will
honor
thee
.
9
She
wil
set
on
thine
head
a
comely
attire
,
she
will
put
vpon
thee
a
crowne
of
glorie
.
Here
we
haue
another
precept
or
admonition
of
Dauid
,
accompanied
with
a
most
sweet
promise
.
First
of
all
seeke
wisedome
,
purchase
wisedome
,
before
all
things
and
aboue
all
things
,
labour
after
the
kingdome
of
God
,
and
with
thy
whole
possession
purchase
prudence
,
let
nothing
in
the
world
be
so
deare
or
precious
vnto
thee
,
as
that
thou
wouldest
not
willingly
part
from
it
or
bestow
it
,
rather
then
not
obtaine
the
vnderstanding
of
Gods
will
,
which
is
as
a
treasure
hidden
in
a
field
,
Maguifie
her
,
and
she
will
aduance
thee
,
if
thou
shalt
embrace
her
,
she
will
honor
thee
.
If
thou
shalt
count
all
things
but
dung
in
regard
of
the
excellent
knowledge
of
Christ
,
certainely
this
grace
of
God
,
as
a
Queene
,
shall
either
make
thee
honorable
in
the
eyes
of
prophane
people
,
as
it
did
Ioseph
in
Pharaos
sight
,
or
it
shall
make
thee
gracious
and
glorious
in
the
sight
of
good
men
,
the
Angels
,
and
God
him selfe
.
She
will
set
on
thine
head
a
comely
attire
,
she
will
put
vpon
thee
a
crowne
of
glorie
.
To
conclude
,
wisdome
wil
make
thee
a
king
and
priest
vnto
the
Lord
,
yea
an
inheritor
of
that
crowne
of
glorie
,
10
Heare
,
ô
my
sonne
,
and
receiue
my
sayings
,
and
yeares
of
life
shall
be
multiplied
vnto
thee
.
11
I
teach
thee
the
way
of
wisedome
,
I
leade
thee
by
the
pathes
of
equitie
.
12
When
thou
shalt
walke
,
thy
gate
shall
not
be
strait
,
and
if
thou
shalt
runne
,
thou
shalt
not
be
hurt
.
13
Lay
hold
on
her
instruction
,
leaue
not
of
,
keepe
her
,
because
she
is
thy
life
.
In
these
verses
,
a
third
precept
is
comprehended
,
attended
on
with
reasons
as
were
the
former
.
Heare
ô
my
sonne
and
receiue
my
sayings
,
and
yeares
of
life
shall
be
multiplied
vnto
thee
.
I
teach
thee
the
way
of
wisedome
,
I
leade
thee
by
the
pathes
of
equitie
.
O
my
child
,
to
the
ende
that
that
thou
mayst
continue
on
earth
and
liue
for
euer
in
heauen
:
walke
in
those
good
paths
of
holinesse
&
righteoushesse
,
which
I
as
a
guide
appointed
from
the
Lord
,
do
shew
thee
by
my
precepts
,
and
chalke
out
before
thee
by
my
doctrines
.
When
thou
shalt
walke
thy
gate
shall
not
be
strait
,
and
if
thou
shalt
runne
,
thou
shalt
not
be
hurt
.
So
doing
,
wisedome
as
a
guide
will
direct
thee
in
the
right
and
plain
way
which
leadeth
to
prosperitie
in
such
sort
,
as
that
alwayes
thou
shalt
find
libertie
and
safetie
.
Lay
hold
on
her
instruction
,
leaue
not
of
,
keepe
her
,
because
she
is
thy
life
.
Therefore
keepe
the
doctrine
of
the
word
,
and
suffer
not
wisedome
to
depart
from
thee
,
because
hereby
thou
shalt
be
quickened
to
fairh
,
obedience
and
immortalitie
.
For
indeed
Iesus
Christ
is
the
way
,
the
truth
and
the
life
.
And
this
is
eternall
life
,
to
know
the
true
God
&
him
whom
he
hath
sent
,
Iesus
Christ
.
14
Enter
not
into
the
path
of
the
wicked
,
neither
walke
in
the
way
of
euill
men
,
15
Auoydit
,
go
not
through
it
,
turne
from
it
,
and
passe
by
it
.
16
For
they
sleepe
not
vnlesse
they
haue
done
a
mischiefe
,
and
their
sleepe
is
taken
away
,
vnlesse
they
cause
some
to
fall
.
17
For
they
eate
the
bread
of
wickednesse
,
and
drinke
the
wine
of
violence
.
18
As
for
the
path
of
the
righteous
,
it
is
like
the
glistering
light
,
which
proceedeth
to
shine
vntill
the
perfection
of
the
day
:
19
The
way
of
the
wicked
is
like
the
darkenesse
,
they
know
not
where
they
shall
stumble
.
Herein
,
Dauid
disswadeth
his
sonne
from
hauing
any
fellowship
with
euill
men
.
These
verses
containe
straight
charges
,
&
diuerse
forcible
reasons
tending
to
this
purpose
.
Enter
not
into
the
path
of
the
wicked
,
come
not
into
the
place
where
sinners
are
,
rashly
or
to
an
ill
intent
,
neither
walke
in
the
way
of
euill
men
,
continue
not
in
the
companie
,
nor
liue
after
the
conditions
of
vngodly
persons
.
Auoyd
it
,
go
not
through
it
,
turne
from
it
,
and
passe
by
it
.
Flye
their
presence
and
doings
with
might
and
maine
.
For
they
sleepe
not
vnlesse
they
haue
done
a
mischiefe
,
and
their
sleepe
is
taken
away
,
vnlesse
they
cause
some
to
fall
.
They
sinne
not
of
frailtie
but
of
malice
,
not
by
occasion
as
it
were
,
but
of
an
vnsatiable
desire
of
committing
wickednesse
.
The
eye
of
the
adulterer
wayteth
for
the
twilight
,
the
thiefe
ietteth
abrode
in
the
darke
:
to
conclude
,
the
harmefull
man
museth
on
mischiefe
in
his
bed
.
For
they
eate
the
bread
of
wickednes
,
and
drinke
the
wine
of
violence
.
They
liue
not
of
honest
labour
,
but
of
goods
gotten
by
hooke
and
crooke
,
and
moreouer
it
is
meate
and
drinke
to
them
to
do
euill
.
As
for
the
path
of
the
righteous
,
it
is
like
the
glistering
light
,
which
proceedeth
to
shine
vntill
the
perfection
of
the
day
.
The
way
of
the
wicked
is
like
darkenesse
,
they
know
not
where
they
shall
stumble
.
The
godly
being
the
children
of
the
day
and
of
the
light
,
20
My
sonne
,
hearken
vnto
my
words
,
encline
thine
eares
vnto
my
sayings
,
21
Let
them
not
depart
from
thine
eyes
,
keep
them
within
thine
heart
.
22
For
they
are
life
vnto
those
who
find
them
,
&
wholsom
to
the
whole
flesh
,
of
euery
one
of
them
Before
that
Dauid
commeth
to
deliuer
new
instructions
,
he
prepareth
his
sonne
in
these
sentences
by
a
preface
to
receiue
them
.
He
first
demandeth
an
attentiue
eare
,
saying
,
My
sonne
encline
thine
eares
vnto
my
sayings
.
The
reason
hereof
is
,
for
that
faith
cometh
by
hearing
,
and
the
eare
is
the
doore
at
which
knowledge
doth
especially
enter
.
Secondly
,
he
requireth
a
watchfull
eye
.
Let
them
not
depart
from
thine
eyes
.
If
the
eye
be
not
sanctified
by
the
word
and
spirit
,
enuie
,
pride
,
adulterie
,
and
other
vices
,
will
therein
haue
an
habitation
.
Thirdly
,
he
doth
also
claime
a
faithful
heart
.
Keepe
them
within
thine
heart
.
If
the
soule
be
carelesse
or
not
inwardly
reformed
as
well
as
the
outward
senses
,
the
seede
of
the
word
is
lost
,
which
either
the
foules
of
the
aire
will
picke
out
,
or
the
thornes
will
choke
,
or
the
stones
will
cause
to
wither
.
For
they
are
life
vnto
those
who
find
them
,
and
wholsome
to
the
whole
flesh
of
euery
one
of
them
.
The
doctrines
of
the
Scripture
are
able
to
make
men
wise
vnto
saluation
,
yea
whosoeuer
obey
them
,
shall
be
sure
not
onely
to
liue
,
but
to
liue
in
prosperous
health
,
if
not
alwayes
of
the
bodie
,
yet
of
the
soule
.
23
Aboue
all
watch
and
ward
keepe
thine
heart
,
for
out
of
it
proceed
the
issues
of
life
.
As
before
Dauid
hath
disswaded
his
sonne
from
the
companie
of
wicked
persons
,
so
now
he
warneth
him
to
take
heed
,
that
he
haue
no
fellowship
with
any
euill
things
.
He
forbiddeth
in
this
verse
the
pollution
of
the
heart
or
spirit
.
Aboue
all
watch
and
ward
keepe
thine
heart
,
not
onely
looke
that
thy
soule
be
free
from
pride
,
hypocrisie
,
and
such
vices
,
but
aboue
all
other
things
,
do
this
.
Rather
looke
to
the
cleansing
of
thine
heart
,
then
to
the
cleansing
of
thy
well
:
rather
looke
to
the
feeding
of
thine
heart
,
then
to
the
feeding
of
thy
flocke
:
rather
looke
to
the
defending
of
thine
heart
,
then
to
the
defending
of
thine
house
:
rather
looke
to
the
keeping
of
thine
heart
,
then
to
the
keeping
of
thy
money
.
For
out
of
it
proceed
the
fountaines
or
issues
of
life
.
Seeing
the
hart
is
the
wel-spring
of
motion
,
sense
,
and
vigor
,
the
least
hurt
which
befallerh
the
heart
,
must
needes
bring
death
,
and
therefore
it
standeth
thee
vpon
,
to
looke
that
thine
heart
be
not
infected
with
any
poyson
,
but
especially
that
thy
spirituall
heart
be
not
venomed
with
sinne
;
for
out
of
the
heart
commeth
murder
,
adulteries
,
and
all
mischiefes
,
as
our
Sauiour
teacheth
.
24
Remoue
from
thee
,
the
peruersenesse
of
the
mouth
,
and
put
farre
away
from
thee
,
the
naughtinesse
of
the
lippes
.
Now
in
the
second
place
,
Dauid
admonisheth
his
sonne
,
25
Let
thine
eyes
looke
directlie
on
afore
,
&
let
thine
eyes
lids
view
streight
before
thee
.
26
Ponder
the
path
of
thy
foore
,
and
let
all
thy
wayes
be
ordered
aright
.
27
Turne
not
to
the
right
hand
or
the
left
,
remoue
thy
foote
from
euill
.
In
this
conclusion
of
the
Chapter
,
we
haue
the
last
instruction
of
Dauid
set
downe
.
The
summe
of
it
is
,
that
his
sonne
should
keep
all
the
parts
of
his
body
&
powers
of
his
soule
in
the
obedience
of
Gods
commaundements
.
Let
thine
eyes
looke
directly
on
afore
,
&c.
Walke
circumspectly
,
not
as
the
vnwise
but
as
the
wise
,
redeeming
the
time
.
For
,
to
take
heede
to
the
way
,
to
looke
on
strait
before
,
and
not
to
turne
aside
hither
or
thither
,
are
properties
of
a
wise
traueller
.
Now
what
a
daungerous
thing
it
is
to
looke
awry
neuer
so
litle
,
the
example
of
Lots
wife
may
testifie
.
Iob
considering
this
point
verie
deepely
,
made
(
as
he
witnesseth
)
a
couenant
with
his
eyes
,
not
to
looke
on
a
mayd
.
The
roote
of
these
preceptes
is
to
be
found
in
the
fift
of
Deutronomie
and
the
thirtie
and
eight
verse
,
where
the
Lord
speaketh
thus
to
the
people
of
Israell
,
You
shall
take
heede
that
you
doe
as
the
Lord
your
God
commaundeth
you
,
see
that
ye
decline
not
,
either
to
the
right
hand
or
the
left
.
THE
V.
CHAPTER
.
1
My
sonne
hearken
vnto
my
wisedome
,
bow
downe
thine
eare
to
mine
vnderstanding
,
2
That
thou
mayst
regarde
counsell
,
and
thy
lips
preserue
knowledge
.
SAlomon
in
this
Chapter
beginneth
a
new
Oration
,
wherof
this
is
the
Preface
.
My
sonne
harken
vnto
my
wisedome
,
stirre
vp
the
affections
of
thy
minde
&
applie
the
powers
of
thy
soule
vnto
my
sage
doctrine
.
Bowe
downe
thine
eare
to
mine
vnderstanding
,
applie
also
the
senses
of
thy
body
,
and
listen
with
thine
eare
as
they
vse
to
do
,
who
are
desirous
to
heare
anie
speech
which
they
thinke
to
concerne
them
.
That
thou
mayst
regard
counsell
.
To
the
end
that
by
this
means
thou
mayst
be
endued
with
spirituall
pollicie
,
and
thy
lips
preserue
knowledge
,
to
the
end
also
,
that
thou
mayst
haue
the
word
of
God
in
thy
month
as
a
buckler
to
repell
all
the
firie
darts
of
Sathan
,
and
namely
the
allurements
of
the
harlot
,
as
Ioseph
did
the
entisements
of
his
mistresse
.
3
Albeit
the
lips
of
a
strange
woman
drop
as
an
honie
combe
,
and
the
roofe
of
her
mouth
is
softer
then
oyle
,
4
Yet
her
later
end
is
bitter
as
wormwood
,
and
sharpe
,
as
a
two
edged
sword
,
5
Her
feet
go
downe
to
death
,
her
steps
go
downe
to
the
graue
.
6
Lest
thou
shouldest
ponder
the
way
of
life
,
her
pathes
wander
thou
knowest
not
[
whither
.
]
In
these
verses
,
Salomon
describeth
an
harlot
,
painting
her
out
most
liuely
in
her
colours
,
to
the
ende
that
his
sonne
may
grow
into
the
greater
detestation
of
her
.
Albeit
the
lips
of
a
straunge
woman
drop
as
the
hony
combe
,
&
the
roofe
of
her
mouth
is
softer
then
oyle
.
Although
the
naughtie
womans
wordes
flow
from
her
without
pressing
,
and
are
sweet
to
flesh
and
blood
,
inasmuch
as
they
tickle
the
senses
with
promise
of
ioyes
and
pleasures
:
although
also
they
are
without
any
roughnesse
,
yea
they
are
verie
plausible
,
foopling
the
vains
and
sinewes
with
flatteries
and
smooth
shewes
:
yet
her
latter
end
is
bitter
as
wormewood
,
sparpe
as
a
two
edged
sword
.
Neuerthelesse
for
all
this
,
her
effects
are
most
grieuous
and
deadly
,
being
sorow
of
heart
,
shame
,
destruction
and
damnation
.
Her
feete
go
downe
to
death
,
her
steps
go
downe
to
the
graue
.
As
she
her selfe
is
neare
to
a
plague
,
so
she
leadeth
her
louers
vnto
miserie
&
punishment
both
of
bodie
and
soule
.
Lest
thou
shouldest
ponder
the
way
of
life
,
her
pathes
wander
thou
knowest
not
whither
.
To
conclude
,
vnto
the
end
that
thou
mayest
not
find
or
discerne
the
way
of
holinesse
and
righteousnesse
wherein
thou
art
to
walke
:
her
speeches
,
gestures
,
and
dealings
are
so
craftie
and
crooked
,
as
that
like
by-pathes
full
of
turnings
,
they
will
leade
thee
hither
and
thither
,
&
cause
thee
to
stray
in
such
sort
,
as
that
thou
art
sure
to
misse
the
kingdome
of
God
,
for
no
vncleane
person
shall
inherit
the
kingdome
of
heauen
as
the
Apostle
witnesseth
,
7
Now
therefore
(
ô
sonnes
)
hearken
vnto
me
,
and
depart
not
from
the
wordes
of
my
mouth
.
8
Put
thy
way
far
off
from
her
,
and
draw
not
neare
to
the
doore
of
her
house
,
9
Lest
thou
giue
thine
honor
vnto
other
,
and
thy
yeares
to
the
cruell
:
10
Lest
strangers
be
filled
with
thy
riches
,
and
thy
labours
be
in
another
mans
house
:
11
And
thou
mourne
at
the
last
,
after
that
thy
flesh
and
thy
bodie
haue
bene
consumed
12
And
say
,
how
haue
I
hated
instruction
,
and
my
soule
despised
correction
,
13
And
haue
not
hearkened
to
the
voyce
of
my
teachers
,
and
not
enclined
mine
eare
to
mine
instructors
?
14
[
*
](A07874-e18830-b)
*
So
the
Hebrew
word
here
vsed
is
taken
.
Psal.
81.15
cahal
a
counsell
,
gneda
a
multitude
howsoeuer
assembled
.
Within
a
litle
space
,
I
am
in
all
euill
,
in
the
middest
of
the
congregation
and
assembly
.
In
these
verses
,
the
spirituall
father
,
partly
admonisheth
his
sonne
to
vse
all
meanes
whereby
he
may
be
preserued
from
adulterie
,
partly
alledgeth
sundry
reasons
to
this
intent
and
purpose
.
One
meanes
of
auoiding
the
allurements
of
the
strumpet
,
is
listening
to
good
counsell
or
the
word
of
God
,
contained
in
these
words
,
Now
therefore
ô
sonnes
hearken
vnto
me
.
Another
is
,
flying
of
the
place
where
she
keepeth
,
Put
thy
way
farre
off
from
her
,
and
draw
not
neare
to
the
doore
of
her
house
.
For
in
deed
as
it
is
in
our
common
prouerbe
,
he
that
would
no
euill
do
,
must
do
no
thing
which
longs
thereto
.
Men
will
shunne
the
doore
of
an
house
infected
with
the
pestilence
:
much
more
then
is
the
habitation
of
the
harlot
to
be
auoyded
,
who
is
infinitely
more
contagious
and
dangerous
then
anie
plague
.
The
first
reason
set
downe
by
the
holy
Ghost
to
disswade
men
from
passing
by
the
way
where
the
adulteresse
keepeth
is
,
lest
thou
giue
thine
honor
to
other
,
lest
thou
loose
by
this
meanes
thy
beautie
,
strength
,
and
good
name
.
The
second
reason
is
,
lest
thou
giue
thy
yeares
to
the
cruell
,
lest
thou
by
this
meanes
incurring
the
fierce
wrath
of
the
naughtie
womans
husband
,
or
kinsfolke
,
or
friends
,
be
cut
off
by
their
crueltie
as
Shechem
was
by
Shimeon
and
Leui
,
before
the
naturall
course
of
thy
life
be
expired
.
The
third
cause
is
,
lest
strangers
be
filled
with
thy
riches
,
and
thy
labors
be
in
another
mans
house
.
Lest
also
like
the
prodigall
sonne
,
thou
spend
thy
goods
vpon
harlots
,
bauds
,
ruffians
,
and
ill
companions
,
yea
euen
that
thy
substance
,
which
thou
hast
got
by
labour
and
earned
dearely
with
the
sweat
of
thy
brows
.
The
last
argument
is
,
lest
thou
mourn
at
the
last
,
finally
lest
when
it
is
too
late
,
thou
howle
and
crie
as
the
beasts
which
are
drawne
or
stricken
to
be
slaine
,
or
as
desperat
men
are
wont
to
do
,
after
that
thy
flesh
and
bodie
haue
bene
consumed
,
when
as
now
thy
vitall
spirits
haue
bene
spent
,
&
thy
carkasse
plagued
and
pined
with
some
sore
disease
,
and
say
,
howe
haue
I
hated
instruction
,
&c.
and
then
thou
feele
&
acknowledge
with
griefe
,
that
a
Prophet
was
sent
to
thee
.
Within
a
litle
space
I
am
in
all
euill
,
in
the
midst
of
the
congregation
and
assembly
.
Suddenly
in
a
short
time
,
I
am
made
an
open
spectacle
of
shame
and
vengeance
,
in
the
place
of
araignement
and
execution
,
before
the
bench
and
the
common
people
.
All
these
reasons
are
taken
from
humane
dammages
;
and
as
concerning
the
last
,
it
can
not
throughly
be
vnderstood
,
vnlesse
it
be
considered
,
that
adulterers
vnder
Moses
law
were
punished
with
death
.
15
[
*
](A07874-e19030-b)
*
To
let
passe
diuerse
other
reasons
,
these
words
and
verses
I
expound
not
Synecdochically
as
doth
Iumus
,
but
Allegorically
of
the
vse
of
wedlocke
,
because
the
same
state
is
vsually
in
the
scripture
shadowed
our
by
the
same
borowed
speeches
which
here
are
vsed
,
as
Num.
24.7
.
Deut.
33.28
Esa.
48.
1.
Psal.
68.27
.
Esa.
51.
1.
Ouid
as
an
eccho
vnto
Salomon
,
resoundeth
these
sentences
in
verse
thus
lib.
2.
de
remedio
amoris
,
Explenda
est
sitis
ista
tibi
quâ
praeditus
ardes
.
Cedimus
,
è
medio
●am
licet
amne
bibas
.
Sed
bibe
plus
etiam
quàm
quod
praecordia
poscunt
.
Gutiure
fac
pleno
sumpta
redundet
aqua
.
Et
fruere
vsque
tuâ
nullo
prohibente
puella
,
Illa
tibi
noctes
auferat
illa
dies
.
See
a
like
admonition
Eccles.
9.9
.
Drinke
water
out
of
thine
own
cestern
,
and
liquour
out
of
the
midst
of
thine
owne
well
.
16
Thy
fountaines
shall
disperse
them selues
abrode
,
thy
streames
of
water
in
the
streets
.
17
They
shall
be
thine
in
seuerall
,
and
not
other
mens
with
thee
.
18
Let
thy
well
spring
be
blessed
:
and
reioyce
in
the
wife
of
thy
youth
.
19
Let
her
be
a
most
louely
hind
,
and
an
amiable
Roe
:
20
Let
her
pappes
suckle
thee
at
all
times
,
dote
in
the
loue
of
her
continually
.
In
these
verses
,
a
remedie
of
that
foule
vice
of
adulterie
is
prescribed
,
which
a
litle
before
hath
bene
condemned
.
Drinke
water
out
of
thine
owne
cesterne
,
&c.
enioy
thine
owne
yoke
fellow
,
for
mariage
is
honorable
among
all
,
&c.
Thy
fountaines
shall
disperse
them selues
abrode
,
&c.
Rather
here
enioy
thy
delite
to
the
full
,
then
go
astray
with
strangers
.
Let
thy
well
spring
be
blessed
:
Let
thy
wife
become
a
frutefull
vine
,
that
thou
mayst
haue
plenty
of
children
of
thine
owne
,
lawfully
begotten
in
honest
wedlocke
.
And
reioyce
in
the
wife
of
thy
youth
.
Liue
chearefully
with
her
whom
the
Lord
hath
first
matched
with
thee
and
linked
vnto
thee
.
Let
her
be
a
most
louely
hind
and
a
most
amiable
Roe
.
Euen
as
the
Hart
being
most
fond
of
the
hinde
,
followeth
her
vp
and
downe
and
solaceth
him selfe
with
her
:
or
as
the
Roe
buck
,
being
exceedingly
enamoured
with
the
female
Roe
,
deliteth
in
her
,
and
wandreth
with
her
:
so
walke
,
talke
,
&
refresh
thy selfe
with
thy
wedded
spouse
,
louing
her
most
dearly
all
the
dayes
of
thy
life
.
Let
her
pappes
suckle
thee
at
all
times
,
dote
in
the
loue
of
her
continually
.
Finally
,
euen
as
the
litle
infant
contenteth
himselfe
with
the
breasts
of
his
mother
or
nurse
;
or
as
they
who
are
stricken
in
yeares
dote
greatly
on
those
things
which
they
like
:
so
,
being
satisfied
with
her
alone
,
(
whatsoeuer
wants
or
frailties
she
hath
,
)
let
her
seeme
of
all
other
most
beautifull
,
yet
let
her
be
a
peerelesse
pearle
in
thine
eye
.
21
And
why
ô
my
sonne
,
shouldest
thou
[
*
](A07874-e19320-b)
*
or
Dote
on
.
go
astray
with
a
strange
woman
,
and
embrace
the
breast
of
another
mans
wife
,
22
Sith
euery
mans
wayes
are
before
the
eyes
of
the
Lord
,
and
he
pondereth
all
his
paths
?
23
His
owne
iniquities
shall
take
the
wicked
man
,
and
he
shall
be
held
by
the
cords
of
his
own
sinne
:
24
He
shall
die
for
want
of
instruction
,
and
for
that
he
wandereth
in
his
great
folly
.
In
this
conclusion
of
the
chapter
,
the
spirit
of
God
addeth
a
diuine
reason
disswading
from
adultery
,
vnto
those
humane
,
which
before
haue
alreadie
bene
set
downe
to
this
intent
.
And
why
ô
my
sonne
shouldest
thou
go
astray
with
a
strange
woman
,
or
dote
on
a
strange
woman
?
Great
cause
there
is
,
why
thou
shouldest
flie
all
liking
of
other
women
besides
thine
owne
wife
,
&
why
thou
shouldest
not
be
so
bold
as
to
come
neare
vnto
an
harlot
.
Sith
euery
mans
ways
are
before
the
eyes
of
the
Lord
,
in
asmuch
as
God
plainly
seeth
the
most
secret
actions
that
are
done
,
yea
the
verie
inward
cogitations
of
the
heart
.
And
he
pondereth
all
his
pathes
.
Yea
and
sith
the
eternal
God
examineth
all
the
deeds
&
thoughts
of
men
and
iudgeth
them
in
iustice
.
His
owne
iniquities
shall
take
the
wicked
man
,
wherefore
,
howsoeuer
for
a
time
the
vngodly
person
and
the
adulterer
may
go
abrode
freely
or
be
out
of
trouble
:
yet
his
owne
sinne
as
a
bailiffe
or
sergeant
shall
at
the
last
arrest
and
apprehend
him
.
For
his
conscience
shall
checke
him
,
&
summon
him
before
the
tribunall
seate
of
God
.
And
he
shall
be
held
by
the
cords
of
his
owne
sinne
.
Moreouer
the
troubles
of
the
Lord
,
raised
vp
by
his
transgressions
,
shall
as
iaylors
bind
him
with
such
bands
or
irons
as
it
were
,
that
he
cannot
possibly
escape
,
being
kept
together
with
the
euill
Angels
in
chaines
of
darkenesse
against
the
day
of
iudgement
.
He
shall
die
for
want
of
instruction
.
At
the
last
,
death
and
destruction
as
the
Lords
executioners
,
shal
take
away
his
life
from
him
,
yea
they
shall
torment
him
in
hell
fire
.
Now
all
this
shall
befall
him
for
want
of
instruction
,
for
his
ignorance
,
his
carelesnesse
,
his
disobedience
,
and
for
that
he
wandreth
in
his
great
folly
,
as
also
for
that
he
goeth
astray
with
the
strange
woman
,
or
committeth
many
like
abhominations
.
THE
VI.
CHAPTER
.
1
My
sonne
,
if
thou
hast
promised
to
be
suretie
to
thy
friend
,
or
clapt
thine
hand
with
a
straunger
,
2
Thou
hast
ensnared
thy selfe
by
the
words
of
thy
mouth
,
thou
art
caught
by
the
speeches
of
thy
mouth
.
3
Do
this
now
my
sonne
,
and
deliuer
thy selfe
,
in
asmuch
as
thou
art
come
into
the
hand
of
thy
neighbour
,
go
to
,
submit
thy selfe
and
be
importunate
with
thy
neighbour
.
4
Graunt
no
sleepe
to
thine
eyes
,
nor
slumber
to
thine
eye
lids
;
5
Deliuer
thy selfe
as
a
Roe
out
of
the
hand
(
of
the
hunter
)
and
as
a
bird
,
out
of
the
hand
of
the
fowler
.
Herein
the
wise
king
warneth
men
,
first
not
to
enter
into
suretiship
;
then
,
if
peraduenture
they
haue
through
vnaduisednesse
incurred
this
danger
,
to
vse
all
good
meanes
of
getting
out
thereof
.
My
sonne
if
thou
hast
promised
to
be
suretie
to
thy
friend
,
if
thou
hast
in
words
told
thy
friend
that
thou
wilt
see
his
debt
satisfied
,
or
clapt
thine
hand
with
a
stranger
,
or
if
by
any
signe
or
leauing
of
earnest
,
thou
hast
bound
thy self
to
one
with
whom
thou
hast
no
acquaintance
,
to
see
him
contented
for
that
which
thy
neighbour
oweth
him
,
thou
hast
ensnared
thy selfe
by
the
words
of
thy
mouth
,
thou
hast
cast
thy selfe
into
daunger
,
and
made
thy selfe
a
debter
to
another
by
thy
promise
,
thou
art
caught
by
the
speeches
of
thy
mouth
.
Thou
art
taken
and
held
by
thy
proffering
of
thy selfe
to
be
suretie
.
Do
this
now
my
son
and
deliuer
thy selfe
,
inasmuch
as
thou
art
come
into
the
hand
of
thy
neighbour
:
go
to
,
submit
thy selfe
,
and
be
importunate
with
thy
neighbour
.
First
,
request
in
humble
maner
the
creditor
to
be
fauorable
vnto
thee
,
secondly
vrge
the
debter
to
satisfie
his
owne
debt
.
Graunt
no
sleepe
to
thine
eyes
,
nor
slumber
to
thine
eye
lids
.
Do
this
with
all
speede
and
diligence
.
Deliuer
thy selfe
as
a
Roe
&c.
After
the
example
of
the
beastes
and
foules
who
labour
by
all
meanes
to
get
out
of
the
nets
and
from
the
pursuite
which
is
made
after
them
,
endeuour
thou
to
come
out
of
the
bondes
of
suretiship
.
All
suretiship
is
not
here
forbidden
or
simply
to
be
condemned
.
6
Go
to
the
Pismire
ô
sluggard
,
behold
her
wayes
and
be
wise
.
7
For
she
hauing
no
guide
,
taskemaster
,
nor
ruler
,
8
Prepareth
her
meate
in
the
summer
,
&
gathereth
her
foode
in
the
haruest
.
9
How
long
wilt
thou
lye
ô
sluggard
,
when
wilt
thou
arise
out
of
thy
sleepe
?
10
By
a
few
sleepes
,
a
few
slumbers
,
a
litle
folding
of
the
hands
to
[
*
](A07874-e19870-b)
*
or
Rest
.
sleepe
,
11
Thy
pouertie
commeth
on
thee
in
the
meane
season
,
as
a
speedie
traueller
,
and
thy
[
*
](A07874-e19910-b)
*
or
Needinesse
.
necessitie
as
an
armed
man
.
Slothfulnesse
is
condemned
in
these
verses
.
See
after
24.33
.
also
30.25
.
Go
to
the
Pismire
ô
sluggard
.
O
slothful
man
,
if
the
law
of
God
or
the
example
of
good
men
moue
thee
not
to
walke
painfully
in
thy
calling
,
go
to
the
litle
an
t
.
Behold
her
wayes
and
be
wise
.
Consider
her
industrie
and
forecast
,
learning
by
her
example
to
be
diligent
and
prouident
.
For
she
hauing
no
guide
taske-master
,
or
ruler
,
prepareth
her
meate
in
the
summer
and
gathereth
her
foode
in
the
haruest
.
For
albeit
she
hath
no
schoole-master
to
teach
her
,
no
ouerseer
to
call
her
to
account
,
finally
no
Magistrate
to
compell
or
punish
her
as
men
haue
,
yet
by
a
certaine
instinct
of
nature
,
she
prouideth
&
getteth
in
her
victuals
,
whilest
yet
it
is
faire
and
warme
weather
,
and
whilest
there
is
much
corne
growing
in
the
fields
or
spilt
on
the
ground
.
How
long
wilt
thou
lie
ô
sluggard
&c.
O
thou
drowsie
sluggard
,
wilt
thou
consume
so
much
time
in
sleeping
and
lying
in
thy
bed
?
By
a
few
sleepes
&c.
Whilest
thou
thus
multipliest
thy
naps
and
slumberings
,
thy
pouertie
commeth
on
thee
,
&c.
want
ouertaketh
thee
,
as
a
swift
traueller
doth
one
who
walketh
slowly
,
and
neede
meeteth
with
thee
,
as
an
armed
man
doth
one
without
a
weapon
,
who
is
not
able
to
resist
him
.
12
The
lawlesse
person
,
the
[
*
](A07874-e20060-b)
*
or
The
wicked
man
.
See
this
phrase
applyed
to
Antichrist
2.
Thess.
2.3
.
man
of
sinne
,
walketh
with
a
froward
mouth
,
13
He
winketh
with
his
eyes
,
he
speaketh
with
his
feete
,
he
teacheth
with
his
fingers
,
14
Wylie
imaginations
are
within
his
heart
,
he
practiseth
mischiefe
continually
,
he
stirreth
vp
contentions
:
15
Therfore
shall
his
destruction
come
speedily
,
he
shall
be
suddenly
broken
without
recouerie
.
A
notorious
wicked
man
is
herin
partly
described
and
partly
threatened
.
First
he
is
called
a
lawlesse
person
,
because
he
wil
not
be
subiect
to
the
yoke
,
of
Gods
law
or
mans
law
.
Secondly
he
is
termed
the
man
of
sin
,
because
he
euen
hath
sold
him selfe
to
do
wickedly
.
Thirdly
it
is
sayd
of
him
,
that
he
walketh
with
a
froward
mouth
,
for
that
with
his
toung
he
blasphemeth
God
,
and
either
reprocheth
his
neighbour
,
or
entiseth
him
to
error
or
some
wickednesse
.
He
winketh
with
his
eyes
&c.
He
abuseth
all
the
members
of
his
bodie
,
and
namely
these
three
,
his
eyes
,
his
feet
,
and
his
hands
,
to
be
signes
of
leudnesse
.
Wyly
imaginations
are
within
his
heart
,
his
mind
is
fraught
with
craftie
deuises
,
he
practiseth
mischiefe
continually
,
he
from
time
to
time
worketh
iniquitie
,
euen
as
an
artificer
laboureth
in
his
trade
.
He
stirreth
vp
contentions
,
finally
he
maketh
debate
in
all
places
.
Therfore
shall
his
destruction
come
speedily
,
&c.
for
this
cause
the
Lord
will
quickly
ouerthrow
him
,
and
plague
him
most
grieuously
.
16
These
sixe
things
doth
the
Lord
hate
,
yea
these
seuen
are
abhomination
to
his
soule
.
17
The
haughtie
eyes
,
a
lying
toung
,
and
the
hands
that
shed
innocent
blood
,
18
An
heart
that
plotteth
wicked
deuises
,
feete
that
be
swift
in
running
to
mischiefe
,
19
A
false
witnesse
that
[
*
](A07874-e20380-b)
*
or
Forgeth
.
speaketh
lyes
,
and
him
that
raiseth
vp
contentions
among
brethren
.
We
are
taught
in
these
verses
,
that
albeit
the
Lord
abhorreth
all
sorts
of
sinnes
,
yet
there
are
some
particular
vices
which
he
after
a
speciall
sort
detesteth
,
the
haughtie
eyes
,
that
is
to
say
,
pride
together
with
the
proud
person
,
who
sheweth
his
haughtinesse
by
outward
signes
,
as
namely
by
his
lookes
.
Secondly
,
a
lying
toung
,
that
is
to
say
,
falshood
together
with
the
lyer
,
who
exerciseth
his
toung
in
telling
vntruthes
.
Thirdly
,
the
hands
that
shed
innocent
blood
,
that
is
to
say
,
murder
together
with
the
murderer
,
who
embrueth
his
handes
in
guiltlesse
blood
.
Fourthly
,
an
heart
that
plotteth
wicked
deuises
,
that
is
to
say
,
craftinesse
together
with
the
wylie
foxe
,
who
bendeth
his
wits
to
deuise
euill
.
Fiftly
,
feete
that
be
swift
in
running
to
mischiefe
,
that
is
to
say
,
mischieuousnesse
together
with
the
harmful
person
,
who
abusing
his
feet
,
walketh
and
posteth
with
Sathan
his
ringleader
,
from
place
to
place
to
do
some
villanie
.
Sixtly
,
the
false
witnesse
who
speaketh
lyes
,
that
is
to
say
,
the
bringing
in
of
an
vntrue
euidence
,
together
with
the
forger
of
the
same
.
Last
of
all
,
him
that
raiseth
vp
contentions
among
brethren
,
that
is
to
say
,
the
sowing
of
strife
together
with
the
make-bate
,
who
setteth
at
variance
them
who
by
nature
,
religion
,
or
any
such
bond
are
brethren
.
20
My
sonne
obserue
thy
fathers
commandement
,
and
forsake
not
thy
mothers
instruction
,
21
Bind
them
alway
vpon
thine
heart
,
[
and
]
tye
them
about
thy
necke
.
Solomon
intending
in
this
chapter
againe
,
to
disswade
his
sonne
from
adulterie
,
prefixeth
in
these
words
a
preface
containing
his
aduise
.
My
son
obserue
&c.
my
child
lay
vp
thy
parents
counsel
as
a
most
precious
treasure
,
and
keepe
it
safely
as
most
costly
iewels
.
22
It
shall
leade
thee
when
thou
walkest
,
it
shall
watch
ouer
thee
when
thou
sleepest
,
it
shall
talke
with
thee
when
thou
wakest
.
23
For
the
commandement
is
a
[
*
](A07874-e20630-b)
*
or
Lampe
.
lanterne
,
and
doctrine
a
light
,
and
reproofes
of
instruction
a
way
of
life
,
24
To
preserue
thee
from
the
naughty
woman
,
[
and
]
from
the
flatterie
of
the
straunge
womans
toung
.
Herein
Salomon
sheweth
the
reasons
of
that
his
aduise
,
which
he
did
set
downe
in
the
two
verses
going
before
.
It
shall
leade
thee
when
thou
walkest
,
the
counsell
of
thy
godly
parents
,
or
the
word
of
God
by
them
applied
vnto
thee
,
shall
as
a
guide
direct
thee
in
thy
calling
,
actions
,
and
iourneys
.
It
shall
watch
ouer
thee
when
thou
sleepest
,
it
will
be
also
as
a
watch
man
to
preserue
thee
from
temptations
,
troubles
and
dangers
in
the
night
season
.
It
shall
talke
with
thee
when
thou
wakest
.
Finally
it
will
likewise
be
as
a
familiar
friend
vnto
thee
,
conferring
with
thee
in
the
morning
or
in
the
day
time
,
of
the
mercies
of
God
,
of
the
promises
of
the
word
,
and
of
spirituall
matters
.
See
Psal.
19.8
.
See
Psal.
119.105
.
For
the
commaundement
is
a
lanterne
,
for
the
law
of
the
Lord
is
as
a
bright
lamp
which
in
the
night
season
shineth
in
a
dark
chamber
;
inasmuch
as
it
enioyneth
that
which
is
good
,
and
forbiddeth
that
which
is
euill
.
And
doctrine
a
light
,
the
instruction
of
the
word
is
againe
as
the
light
of
the
Sunne
,
which
in
the
day
time
manifesteth
the
way
which
is
to
be
gone
.
For
in
like
maner
the
doctrin
of
the
scripture
manifesteth
truth
&
error
.
And
reproofes
of
instruction
a
way
of
life
.
Finally
,
rebukes
for
sin
,
or
the
admonitions
of
Gods
word
,
are
like
the
way
or
path
which
directly
bringeth
men
to
their
iourneys
end
,
or
to
the
place
whither
they
would
go
.
For
as
wholsome
reproofes
pull
vs
from
our
vices
so
they
do
hold
vs
in
our
duties
.
To
preserue
thee
from
the
naughtie
woman
,
the
word
of
God
I
say
is
such
,
a
soueraigne
preseruatiue
as
hath
bin
spoken
of
,
to
keepe
thee
from
the
adulteresse
,
and
from
the
flatterie
of
the
strange
womans
toung
,
and
to
preserue
thee
from
being
seduced
by
the
entising
speeches
of
the
harlot
.
25
Desire
not
her
beautie
in
thine
heart
,
neither
let
her
catch
thee
with
her
eye
lids
.
Now
Salomon
commeth
to
warne
his
sonne
,
that
he
be
not
drawne
to
go
astray
by
any
prouocations
vnto
vnchastitie
.
Desire
not
her
beautie
in
thine
heart
,
albeit
she
is
faire
,
yet
looke
not
on
her
to
lust
after
her
.
Neither
let
her
catch
thee
with
her
eye
lids
.
Neither
yet
suffer
her
wanton
or
pleasant
lookes
,
to
be
a
net
to
intangle
thee
or
a
fire
to
inflame
thee
.
26
For
by
a
whorish
woman
one
is
brought
to
a
morsell
of
bread
,
and
the
adulteresse
hunteth
for
life
,
which
is
precious
.
Two
great
hurts
arising
vnto
men
by
following
after
strange
women
,
are
here
specified
as
sufficient
reasons
to
disswade
euery
one
from
the
foule
sinne
of
adulterie
.
One
is
,
the
losse
of
goods
.
For
by
a
whorish
woman
one
is
brought
to
a
morsell
of
bread
.
Through
whordome
men
come
to
extreme
pouertie
.
For
the
harlots
haue
one
part
of
their
substance
,
who
haunt
their
companie
,
baudes
and
ruffians
another
part
,
officers
before
whom
they
are
often
conuented
another
part
:
the
rest
consumeth
through
a
secret
curse
of
the
Lord
,
and
thus
at
last
all
commeth
to
nothing
.
Another
mischiefe
is
the
losse
of
life
it selfe
.
For
the
adulteresse
hunteth
for
life
,
which
is
precious
.
The
vile
harlot
not
onely
bringeth
a
man
to
beggerie
,
but
to
death
and
destruction
,
being
in
this
respect
like
vnto
hunters
,
who
seeke
after
the
life
of
the
poore
beast
.
For
the
adulteresse
seeketh
by
all
meanes
to
draw
her
companion
to
commit
folly
with
her
,
whereby
it
commeth
to
passe
,
that
he
is
layd
open
to
her
husbands
rage
,
the
magistrates
sword
,
&
Gods
wrath
.
Now
,
because
she
vseth
craft
and
deceipt
to
intangle
her
louers
,
it
is
not
onely
here
sayd
of
her
that
she
hunteth
,
but
in
the
booke
of
the
Preacher
,
27
Can
anie
take
fire
into
his
bosome
,
and
his
garments
not
be
burnt
?
28
Can
anie
walke
vpon
burning
coales
,
and
his
feete
not
be
burnt
?
29
So
is
he
that
goeth
in
to
his
neighbours
wife
:
whosoeuer
toucheth
her
,
shall
not
be
vnpunished
.
Now
,
the
wise
king
commeth
to
amplifie
the
former
reasons
,
which
here
he
doth
by
a
most
fit
similitude
.
There
is
great
likenesse
betweene
the
adulteresse
and
fire
,
both
in
the
propertie
of
inflaming
and
consuming
.
Can
any
take
fire
in
his
bosome
&c.
Euen
as
it
is
impossible
,
that
fire
should
not
consume
those
clothes
or
that
body
which
it
toucheth
:
so
it
can
not
be
,
but
that
the
adulterous
woman
,
will
vndoe
or
hurt
at
the
least
very
sorely
,
both
in
outward
things
and
in
his
person
,
him
,
who
committeth
folly
with
her
.
The
consideration
hereof
caused
Iob
to
say
(
from
whom
it
is
likely
that
Salomon
tooke
this
comparison
)
that
the
sinne
of
adulterie
is
such
a
fire
,
30
A
threfe
is
not
despised
,
who
stealeth
to
satisfie
his
soule
when
he
is
hungrie
,
31
But
if
he
be
taken
,
he
repayeth
seuen
fold
,
he
maketh
recompence
with
any
substance
of
his
house
:
32
As
for
him
who
committeth
adulterie
with
a
woman
,
he
is
voyd
of
vnderstanding
,
he
who
shall
do
this
,
destroyeth
his
owne
soule
.
33
He
shall
receiue
a
blow
and
blame
,
and
his
reproch
shall
not
be
blotted
out
,
34
For
the
fierce
rage
of
a
man
is
in
iealousie
,
and
he
sheweth
no
mercie
in
the
day
of
reuenge
,
35
He
hath
no
respect
to
any
ransome
,
and
he
resteth
not
,
albeit
thou
profferest
many
gifts
.
The
reasons
before
set
downe
tending
to
disswade
from
adulterie
,
are
in
this
conclusion
of
the
chapter
enlarged
by
a
comparison
betweene
the
lesser
sinne
and
the
greater
.
A
thiefe
is
not
despised
who
stealeth
to
satisfie
his
soule
.
Albeit
it
is
a
shame
to
steale
,
yet
theft
is
not
so
foule
a
fault
as
to
defile
another
mans
wife
.
True
it
is
,
he
who
did
steale
to
preserue
his
life
,
was
by
the
law
of
God
to
be
punished
,
for
he
was
to
make
full
restitution
or
to
be
sold
:
As
for
him
who
commiteth
adulterie
with
a
woman
&c.
The
case
standeth
otherwise
with
the
adulterer
,
who
considereth
not
the
greatnesse
of
his
sinne
,
or
of
Gods
iudgement
against
it
,
and
therefore
is
voyd
of
vnderstanding
,
for
he
deserueth
death
and
by
the
law
of
God
he
is
to
die
.
He
shall
receaue
a
blow
and
blame
,
and
his
reproch
shall
not
be
blotted
out
.
He
who
committeth
adulterie
shall
be
pursued
by
the
whorish
womans
husband
vnto
death
,
and
executed
by
the
magistrate
,
neither
onely
shall
he
liue
and
die
like
a
strained
and
spotted
man
,
but
euen
when
he
is
dead
,
his
infamie
shall
remaine
.
For
the
fierce
rage
of
a
man
is
in
iealousie
.
Although
effeminate
persons
can
put
vp
the
wrong
offred
them
in
the
defiling
of
their
wiues
:
yet
those
who
haue
any
manhood
in
them
,
will
not
,
neither
possibly
can
.
Indeed
priuat
reuenge
is
vnlawfull
,
but
the
secret
motions
of
nature
will
so
worke
in
this
case
,
that
men
will
pursue
those
before
the
magistrates
euen
vnto
the
death
,
who
haue
done
them
wrong
in
their
chiefest
treasures
,
which
are
more
deare
vnto
them
then
life
.
How
true
this
is
,
may
appeare
in
the
example
of
that
Leuite
of
whom
mention
is
made
in
the
booke
of
Iudges
,
who
seeing
his
wife
to
haue
bene
shamefully
abused
,
sent
the
partes
of
her
dead
bodie
to
the
tribes
of
Israell
with
this
message
,
Consider
the
matter
,
consult
,
and
giue
sentence
.
To
conclude
,
the
husband
which
is
inflamed
with
iealousie
or
rage
for
wrong
offered
vnto
him
in
his
wife
;
will
neuer
be
reconciled
nor
rest
,
till
he
hath
bene
reuenged
of
his
aduersarie
the
adulterer
euen
vnto
the
full
.
Now
if
man
will
not
pardon
the
offence
this
way
done
to
him
,
how
much
more
will
God
punish
the
transgression
of
his
law
in
this
case
,
yea
how
much
more
seuerely
will
he
reuenge
such
villanie
?
THE
VII
.
CHAPTER
.
1
My
sonne
,
obserue
my
wordes
,
and
lay
vp
my
preceptes
within
thee
.
2
Keepe
my
preceptes
and
thou
shalt
liue
,
and
my
doctrine
,
as
the
apple
of
thine
eye
.
3
Bind
them
to
thy
fingers
,
write
them
on
the
table
of
thine
hart
.
4
Say
vnto
wisedome
,
thou
art
my
sister
,
and
call
prudence
thy
kinswoman
.
5
That
she
may
preserue
thee
from
the
strange
woman
,
from
the
adulteresse
who
flattereth
with
her
lippes
.
THis
Chapter
,
wherein
Salomon
still
intreateth
of
adulterie
,
consisteth
of
a
Preface
contained
in
these
verses
,
and
a
parable
,
which
first
is
propounded
,
them
applied
in
the
rest
of
the
Chapter
.
After
what
maner
we
are
to
receaue
the
word
of
God
,
the
wise
king
sheweth
first
in
these
speeches
,
My
sonne
obserue
my
wordes
&c.
If
a
man
haue
iewels
he
will
not
cast
them
in
euery
place
,
but
he
will
keepe
them
as
safe
as
he
can
,
vnder
locke
and
key
.
Such
carefulnes
would
the
holy
Ghost
haue
vs
also
vse
,
in
hiding
and
keeping
good
instructions
in
our
hearts
.
Keepe
my
preceptes
and
thou
shalt
liue
,
and
my
doctrine
as
the
apple
of
thine
eye
.
The
instruction
of
the
word
is
the
same
to
the
soule
,
which
the
eye
is
to
the
body
.
For
as
the
body
without
the
sight
of
the
eyes
,
runneth
vpon
many
things
that
hurt
it
,
and
falleth
at
euery
litle
stumbling
blocke
.
So
the
soule
most
fearefully
rusheth
into
sinnes
,
if
it
want
the
light
and
direction
of
the
word
.
As
therefore
we
are
most
carefull
to
keepe
our
eyes
from
hurt
,
so
should
we
be
as
charie
and
warie
,
to
preserue
the
admonitions
of
the
Scripture
.
When
Nahash
the
Ammonit
offred
to
make
a
conenant
of
peace
with
the
children
of
Israell
vpon
condition
that
they
would
pull
out
their
right
eyes
,
albeit
they
were
in
great
distresse
,
yet
would
they
not
yeeld
thereunto
.
In
like
manner
then
,
let
vs
not
for
any
thing
in
the
world
,
part
with
the
good
instructions
which
once
we
haue
receaued
,
yea
let
vs
sooner
part
from
our
eyes
,
than
from
them
.
Let
vs
rather
(
as
is
added
)
bind
them
to
our
fingers
,
and
write
them
on
the
tables
of
our
harts
,
let
vs
haue
them
(
I
say
)
at
our
fingers
ends
,
neuer
suffring
them
to
vanish
or
to
perish
.
To
this
end
euery
one
is
admonished
in
the
last
place
,
to
say
vnto
wisedome
thou
art
my
sister
&c.
The
loue
betweene
brethren
sisters
and
kinsfolke
is
very
naturall
,
and
againe
their
familiaritie
verie
great
.
They
often
feast
one
another
as
did
Iobs
children
and
they
liue
louingly
together
as
did
Marie
,
Martha
and
Lazarus
.
In
like
sort
then
,
we
are
not
to
be
strangers
in
the
word
,
but
we
must
be
dayly
conuersant
therein
,
louing
it
most
dearely
and
following
it
most
carefully
.
Thus
if
thou
embracest
and
entertainest
prudence
,
then
,
she
will
preserue
thee
from
the
strange
woman
.
The
summe
of
these
words
is
,
that
for
as
much
as
no
man
by
himselfe
is
able
inough
to
take
heede
of
the
harlot
,
and
the
word
of
God
is
an
onely
soueraigne
preseruatiue
against
this
euill
:
therefore
it
is
with
all
diligence
to
be
kept
and
regarded
.
6
For
as
I
looked
through
the
window
of
mine
house
out
of
a
casement
,
7
I
sawe
among
the
fooles
,
I
marked
among
the
lads
,
a
witlesse
youth
,
8
Who
passing
through
the
street
neare
vnto
her
corner
,
went
the
way
toward
her
house
,
9
In
the
twilight
,
at
euening
ryde
,
in
them
blacknesse
of
the
night
,
and
the
darknesse
.
Now
,
the
wise
king
beginneth
to
propounde
his
parable
,
describing
in
these
verses
the
foolish
and
wanton
yong
man
,
which
was
drawen
at
last
to
commit
folly
with
the
naughtie
woman
.
As
I
looked
through
the
window
of
mine
house
.
They
that
wil
stand
in
their
chambers
or
looke
out
of
the
windows
of
their
houses
,
may
heare
and
see
many
such
things
done
and
sayd
,
as
here
are
spoken
of
.
But
Salomon
through
the
window
of
his
mind
did
view
and
behold
the
customes
&
behauiour
of
wantons
.
I
saw
among
the
fooles
&c.
He
considered
and
found
by
obseruation
,
that
some
rash
and
vngodly
youth
with
whom
God
is
angrie
for
former
sinnes
,
falleth
through
his
owne
corruption
,
into
the
deepe
pit
of
the
mouth
of
the
harlot
at
the
last
.
Who
passing
through
the
streete
neare
vnto
her
corner
.
Here
he
wold
giue
vs
to
vnderstand
,
that
the
vaine
yong
man
by
going
the
way
where
the
harlot
dwelt
,
was
brought
at
last
to
commit
whoredome
.
In
the
twilight
,
at
euening
tide
,
in
the
blacknesse
of
the
night
and
the
darkenesse
.
He
considered
what
was
done
&
sayd
,
from
euening
to
morning
,
and
all
night
long
,
as
also
how
the
adulterer
is
wont
to
stray
abrode
when
it
is
darke
.
10
Now
behold
a
woman
came
foorth
to
meete
him
,
in
whorish
attire
,
and
subtill
in
hart
.
11
She
is
a
babler
[
and
]
stubburne
,
her
feet
abide
not
within
her
house
,
12
Now
she
is
without
,
now
in
the
streetes
,
and
she
lyeth
in
wayte
at
euery
corner
.
The
wise
king
hauing
described
the
wanton
youth
,
proceedeth
to
paint
out
the
naughtie
woman
in
her
colours
,
Now
(
saith
he
)
behold
a
woman
came
foorth
to
meete
him
&c.
An
vnmodest
strumpet
,
light
in
her
apparell
,
and
cunning
as
well
to
hide
her
craft
as
to
deceiue
,
spying
the
wanton
youth
out
of
her
house
,
tooke
this
occasion
to
tempt
him
vnto
follie
.
She
is
a
babler
and
stubburne
,
&c.
She
hath
these
three
ill
properties
:
first
,
she
is
not
sparing
of
words
,
but
very
talkatiue
.
Secondly
,
she
is
not
of
a
meeke
spirit
,
but
disobedient
to
God
and
her
husband
,
yea
very
stout
.
Last
of
all
,
she
is
not
an
house-doue
,
but
a
gadder
to
and
fro
.
Now
she
is
without
,
now
in
the
streets
.
She
hath
this
propertie
also
,
to
lye
in
wayt
for
the
chastitie
of
men
in
euerie
place
,
as
Thamar
did
when
she
sate
in
the
high
way
,
to
tempt
Iudah
vnto
whoredome
.
13
Then
she
taking
hold
on
him
,
kissed
him
,
and
hardening
her
face
,
sayd
vnto
him
,
I
haue
at
home
sacrifices
of
thankesgiuings
,
this
day
haue
I
payed
my
vowes
:
15
For
this
cause
I
am
come
foorth
to
meet
thee
,
whilest
earnestly
I
seeke
thy
face
,
in
good
time
I
find
thee
.
Those
speeches
of
the
harlot
are
here
set
downe
,
wherein
she
intreateth
him
to
sup
with
her
.
Then
she
taking
hold
on
him
kissed
him
.
The
whorish
woman
saluteth
the
young
man
in
a
most
bold
and
wanton
manner
,
not
with
an
holy
but
with
a
filthie
kisse
.
As
Potiphars
wife
laid
hold
on
Ioseph
to
stay
him
,
so
she
layeth
hold
on
the
yong
man
,
to
draw
him
toward
her
house
.
I
haue
at
home
sacrifices
of
thankesgiuing
.
Sith
I
haue
very
good
fare
at
home
(
saith
she
)
I
pray
thee
come
and
sup
with
me
.
God
commanded
in
his
law
,
that
when
any
offred
peace
offrings
for
their
prosperitie
,
part
of
those
sacrifices
should
be
burnt
,
part
giuen
to
the
Priest
,
part
reserued
to
be
eaten
by
them
who
brought
the
same
.
Of
this
part
then
she
speaketh
in
this
place
.
For
this
cause
I
am
come
foorth
to
meete
thee
,
&c.
Here
is
great
good
will
pretended
,
but
this
loue
was
not
true
loue
in
deed
,
because
none
can
loue
his
neighbour
aright
,
but
he
which
loueth
God
as
he
ought
.
The
sense
of
these
words
is
as
if
she
should
haue
sayd
,
Because
I
beare
thee
most
entire
good
will
,
I
haue
not
sent
a
messenger
for
thee
but
come
my selfe
,
&
what
good
lucke
is
this
that
I
meete
with
thee
?
16
I
haue
decked
my
bedsted
with
couerlits
,
with
sundry
picture
workes
,
with
curtaines
of
Egypt
.
17
I
haue
perfumed
my
bed
,
with
mirrhe
,
aloes
,
and
cynamome
.
The
harlot
in
these
words
intreateth
the
yong
man
hauing
now
supped
with
her
,
to
stay
and
lodge
in
her
house
all
night
.
The
reason
which
she
bringeth
to
this
intent
,
is
taken
from
the
ornaments
and
furniture
of
her
bedding
:
I
haue
princely
lodging
for
thee
(
saith
she
)
therefore
I
pray
thee
refuse
not
to
stay
with
me
all
night
.
Come
thy
way
let
vs
take
our
fill
of
loue
vntill
the
morning
,
let
vs
delite
our selues
with
amorous
ioyes
.
19
For
mine
husband
is
not
at
home
,
he
is
gone
a
farre
iourney
,
20
He
tooke
in
his
hand
a
bag
of
money
,
at
the
day
appointed
he
will
returne
home
.
The
naughtie
woman
in
these
verses
entiseth
the
young
man
,
vnto
the
verie
act
of
adulterie
.
To
this
ende
she
bringeth
two
reasons
,
whereof
the
one
is
pleasure
,
(
a
subtill
bayte
to
take
the
young
manby
,
)
the
other
is
securitie
,
telling
him
that
her
husband
is
gone
a
farre
iourney
,
which
long
absence
of
her
husband
,
is
confirmed
by
two
signes
thereof
,
the
great
bag
of
money
which
he
tooke
with
him
,
and
the
set
day
,
wherein
he
appointed
to
returne
.
21
She
drew
him
by
[
*
](A07874-e22140-b)
*
or
The
store
of
her
craft
.
her
great
craft
,
by
the
flatterie
of
her
lips
she
prold
him
on
.
22
He
followeth
her
forthwith
:
as
an
oxe
goeth
to
the
slaughter
,
Ce
gneces
el
musar
,
euil
,
I
turn
these
words
as
Drusius
doth
,
who
thus
rendreth
them
in
Latin
Sicut
stultus
ad
castigationem
compedis
.
Pro.
class.
1.
lib.
4.
and
as
a
foole
to
the
correction
of
the
fetters
,
23
Vntill
a
sharpe
pointed
weapon
cleaueth
his
liuer
:
like
as
a
bird
hasteneth
to
the
snare
,
not
knowing
that
it
is
set
for
her
life
.
The
force
or
issue
of
the
straunge
womans
oration
,
is
declared
in
these
verses
.
First
of
all
,
herein
she
is
resembled
to
a
schoole-mistresse
,
which
leadeth
and
draweth
her
nouices
and
scholers
,
to
follow
her
and
do
what
she
prescribeth
or
perswadeth
.
Secondly
,
he
(
the
young
man
I
meane
)
is
resembled
,
first
,
to
an
oxe
which
followeth
the
drouer
to
the
shambles
,
where
he
is
knockt
on
the
head
.
For
indeed
in
like
maner
the
wanton
youth
followeth
the
harlot
to
her
house
,
where
the
good
man
comming
in
at
vnawares
reuengeth
him
.
In
the
next
place
,
the
young
man
is
compared
to
a
foolish
malefactor
,
led
to
the
prison
,
there
to
be
kept
in
chaines
vntill
the
day
of
execution
,
at
which
time
the
executioner
thrusteth
him
through
with
some
sharpe
pointed
sword
,
24
Now
therefore
(
ô
sonnes
)
listen
vnto
me
,
and
hearken
to
the
words
of
my
mouth
.
25
Let
not
thy
soule
go
astray
toward
her
wayes
,
wander
not
aside
toward
her
paths
,
26
For
she
hath
wounded
and
strucke
downe
many
,
and
mightie
men
of
all
sorts
haue
bene
slaine
by
her
.
27
The
wayes
to
her
house
[
are
the
wayes
]
to
the
graue
,
going
downe
to
the
secret
vautes
of
death
.
In
this
conclusion
of
the
chapter
,
Salomon
cometh
to
apply
the
former
parable
.
First
,
he
sheweth
the
remedies
of
adulterie
,
one
whereof
is
the
hearing
of
the
word
,
another
,
the
flying
of
the
place
where
the
harlot
keepeth
.
Secondly
,
he
declareth
the
ruines
which
the
adulteresse
hath
wrought
in
the
world
,
whereof
one
is
,
that
she
hath
slaine
innumerable
people
,
as
may
appeare
in
the
destruction
of
the
old
world
:
the
plaguing
of
the
Israelites
for
their
wantonnesse
,
and
the
warres
betweene
the
Grecians
and
Troians
:
another
is
,
that
the
mightie
potentates
of
the
world
haue
also
by
her
meanes
bene
brought
to
miserie
or
death
,
as
Sampson
,
Dauid
,
this
our
Salomon
with
infinite
other
.
THE
VIII
.
CHAPTER
.
1
Doth
not
wisedome
crie
,
and
vnderstanding
lift
vp
her
voyce
,
2
On
the
top
of
the
high
places
,
standing
by
the
high
way
in
the
place
of
many
pathes
?
3
At
the
side
of
the
gates
,
in
the
comming
in
of
the
citie
,
in
the
entrie
of
the
dores
,
they
sing
,
saying
,
THe
excellencie
of
wisedome
and
vnderstanding
is
at
large
set
downe
in
this
chapter
,
which
containeth
two
points
,
the
one
the
manner
of
their
calling
vnto
men
to
come
vnto
them
,
in
these
three
verses
(
the
exposition
whereof
is
set
downe
in
the
interpretation
of
the
twentith
and
one
and
twentith
verses
of
the
first
chapter
of
this
booke
:
)
the
other
is
,
the
summe
or
matter
of
their
proclamation
or
oration
,
in
the
rest
of
the
chapter
.
4
O
men
I
call
vnto
you
,
and
I
vtter
my
voyce
vnto
the
sonnes
of
men
.
5
O
ye
simple
ones
vnderstand
warinesse
,
&
ô
ye
fooles
be
wise
in
heart
.
In
this
beginning
of
the
proclamation
,
the
persons
called
by
vnderstanding
or
wisedome
(
euen
by
the
personall
wisedome
of
God
Iesus
Christ
)
are
described
.
O
men
I
call
to
you
,
&c.
I
Iesus
Christ
call
all
estates
of
people
to
heare
my
doctrine
,
both
those
who
are
of
high
degree
,
as
namely
on
the
one
side
,
the
noble
,
the
learned
and
the
rich
:
and
those
that
are
of
lowe
degree
,
as
the
poore
,
the
simple
and
contemptible
.
6
Harken
,
for
I
will
vtter
excellent
things
,
and
the
opening
of
my
mouth
shall
propound
vpright
things
.
7
For
the
roofe
of
my
mouth
shall
record
truth
,
and
wickednesse
is
abhomination
to
my
lips
.
8
All
the
speeches
of
my
mouth
are
iust
,
there
is
nothing
in
them
crooked
or
awry
.
9
All
of
them
are
easie
to
the
prudent
man
,
and
plaine
to
those
who
find
knowledge
.
10
Receiue
mine
instruction
and
not
siluer
,
and
knowledge
rather
then
most
fine
gold
.
11
For
wisedome
is
better
then
pearles
,
and
no
delites
can
be
matched
with
her
.
The
sonne
of
God
declareth
herein
the
excellencie
of
his
doctrine
,
to
the
end
that
euery
one
should
hearken
thereunto
.
First
he
saith
,
I
will
speake
of
excellent
things
.
The
doctrine
of
the
word
is
full
of
maiestie
and
royaltie
.
For
it
doth
intreate
,
not
of
base
arguments
but
of
diuine
and
rare
points
,
as
of
election
,
regeneration
,
faith
,
and
the
glorie
which
is
to
come
.
Secondly
,
the
word
of
God
is
vpright
.
For
it
is
perfect
,
and
able
to
make
a
man
wise
vnto
saluation
,
in
it
is
nothing
wanting
,
nothing
vnsound
.
Thirdly
,
the
word
is
also
true
.
For
whatsoeuer
God
hath
sayd
,
12
I
Wisedome
dwell
with
[
*
](A07874-e22790-b)
*
or
Warinesse
.
Prudence
,
and
find
forth
the
knowledge
of
politicke
deuises
.
13
The
feare
of
the
Lord
,
the
hatred
of
euill
:
contemptuousnesse
and
haughtinesse
,
&
the
way
of
wickednesse
,
&
a
mouth
of
peruersenesse
,
I
hate
.
14
Counsell
is
mine
,
and
substance
,
prudence
is
mine
,
strength
mine
owne
.
Herein
Iesus
Christ
proceedeth
to
make
him selfe
further
knowne
,
and
more
and
more
amiable
,
by
intreating
a
while
of
his
owne
diuine
vertues
.
I
Wisdom
dwell
with
Prudence
or
warinesse
.
The
Sonne
of
God
Christ
Iesus
,
is
most
circumspect
,
wittie
,
prudent
and
politicke
himselfe
,
and
the
worker
of
these
graces
in
mortall
men
.
The
feare
of
the
Lord
,
the
hatred
of
euil
,
&c.
The
sonne
of
God
is
also
most
righteous
.
For
he
loueth
the
good
and
detesteth
the
euill
,
Counsell
is
mine
and
substance
&c.
The
sonne
of
God
is
also
a
counseller
as
Esay
calleth
him
.
For
he
is
both
of
the
priuie
counsel
of
his
father
,
and
the
aduiser
of
his
church
.
Moreouer
he
hath
strength
in
him
being
the
arme
of
God
to
conquer
sinne
with
hell
and
Sathan
,
&
is
able
to
do
whatsoeuer
he
will
Substance
or
the
being
of
things
is
likewise
his
,
for
he
causeth
all
creatures
to
be
&
subsist
.
15
By
me
kings
raigne
,
and
rulers
decree
iustice
.
16
By
me
Princes
beare
rule
,
and
all
the
noble
iudges
of
the
earth
.
Now
Christ
Iesus
speaketh
of
his
excellent
&
wonderfull
works
.
By
mekings
raigne
&c.
There
is
no
power
or
potentate
but
they
are
from
me
the
sonne
of
God
,
yea
by
me
also
they
discharge
their
functions
,
for
I
giue
all
magistrates
and
worthie
persons
their
places
and
graces
.
The
chiefe
monarkes
of
the
world
,
come
vnto
their
scepters
by
the
power
and
permission
of
the
sonne
of
God
.
Law
giuers
and
counsellers
,
by
his
direction
and
inspiration
giue
aduise
and
inuent
politicke
lawes
.
Inferior
rulers
and
Lieutenants
,
keepe
their
places
,
countenance
and
authoritie
by
his
assistance
,
whereunto
also
they
rise
,
by
his
secret
disposing
of
matters
.
Finally
iudges
and
iustices
,
who
vse
to
keepe
courts
and
to
sit
on
benches
,
do
by
him
,
from
him
and
for
him
,
pronounce
sentence
,
handle
matters
of
state
,
execute
lawes
,
and
finally
determine
all
cases
.
17
I
loue
them
who
loue
me
,
and
they
who
seeke
me
earnestly
find
me
.
18
Riches
and
honor
are
with
me
,
enduring
wealth
and
righteousnesse
.
19
My
fruite
is
better
then
gold
,
yea
then
right
pure
gold
,
and
my
reuenue
then
most
fine
siluer
.
20
I
walke
through
the
waye
of
iustice
,
through
the
midst
of
the
paths
of
equitie
,
21
To
cause
my
louers
to
wherit
substance
,
and
I
replenish
their
storehouses
.
The
heauenly
wisdome
of
the
Father
Iesus
Christ
,
affirmeth
in
these
sentences
,
that
he
bestoweth
all
happinesse
on
his
true
worshippers
.
For
first
,
he
loueth
them
who
loue
him
,
that
is
,
he
giueth
them
his
grace
&
fauour
,
like
a
friend
talking
,
walking
,
dining
,
supping
with
them
,
and
secretly
chearing
vp
their
hearts
.
Secondly
,
he
bestoweth
on
them
the
riches
of
the
mind
as
knowledge
,
temperance
,
patience
,
and
such
like
vertues
,
which
remaine
in
the
faithfull
for
euer
,
and
which
are
more
precious
then
gold
or
any
mettall
,
more
pleasant
then
grapes
or
any
frutes
of
the
trees
.
Thirdly
,
he
doth
impute
his
righteousnesse
vnto
them
,
sanctifying
them
also
by
the
holy
spirit
,
which
leadeth
them
in
the
wayes
of
the
Lords
commaundements
.
Last
of
all
,
he
will
glorifie
them
in
the
world
to
come
,
causing
them
to
enioy
the
presence
of
God
for
euermore
.
22
Iehouah
possessed
me
in
the
beginning
of
his
wayes
,
before
his
workes
,
before
all
time
.
23
Before
the
world
was
I
annointed
,
before
the
beginning
,
before
the
first
beginning
of
the
earth
.
24
Whilest
yet
there
were
no
depthes
was
I
borne
:
whilest
yet
there
were
no
springs
abounding
with
waters
,
25
Whilest
as
yet
the
mountaines
were
not
setled
,
before
the
litle
hilles
,
was
I
borne
.
26
As
yet
he
had
not
made
the
earth
,
or
the
plaines
,
no
nor
the
groundworke
,
[
or
]
the
dust
of
the
world
inhabited
.
Herin
the
sonne
of
God
intreateth
of
his
being
&
of
his
calling
to
the
office
of
a
mediator
.
Iehoua
possessed
me
in
the
beginning
,
&c.
I
the
eternall
word
of
God
,
was
with
God
the
Father
at
the
beginning
,
Before
the
world
was
I
annointed
&c.
I
was
appointed
to
the
office
of
a
mediatour
betwixt
God
and
man
,
Whilest
yet
there
were
no
depthes
was
I
borne
&c.
27
When
he
made
firme
the
heauens
,
I
was
there
,
when
he
set
the
round
compasse
on
the
outside
of
the
deepe
,
28
When
he
strengthened
the
vpper
clouds
aboue
,
when
he
made
firme
the
fountaines
of
the
deepe
:
29
When
he
prescribed
his
decree
to
the
sea
and
the
waters
,
that
they
passe
not
his
commandement
:
when
he
layd
the
foundation
of
the
earth
.
Now
Iesus
Christ
declareth
,
that
he
did
worke
together
with
the
Father
in
the
creating
of
the
world
at
the
beginning
.
For
first
,
as
concerning
the
heauens
,
he
made
hard
and
fast
as
the
adamant
,
those
liquid
waters
,
wherof
they
consist
.
Secondly
as
touching
the
aire
,
called
here
the
compasse
on
the
deepe
,
he
so
framed
the
clouds
,
as
that
like
bottles
or
glasses
,
they
were
and
still
are
fit
vessels
to
containe
the
waters
aboue
.
Thirdly
,
he
formed
the
flouds
,
springs
&
seas
,
binding
vp
the
waters
herein
as
it
were
in
certaine
swadling
bands
.
Last
of
all
,
he
layd
the
earth
at
the
beginning
,
as
the
ground
worke
or
foundation
of
the
whole
world
.
30
Moreouer
I
am
with
him
as
a
nourisher
,
and
I
am
a
dayly
delite
,
chearing
vp
before
him
at
all
times
,
31
Chearing
vp
his
earth
in
the
world
inhabited
,
and
my
delites
are
with
the
sonnes
of
men
.
As
before
Christ
Iesus
hath
shewed
that
he
created
all
things
,
so
now
his
intent
is
to
declare
,
that
he
gouerneth
the
whole
world
,
bearing
it
vp
by
the
word
of
his
power
.
Moreouer
I
am
with
him
as
a
nourisher
.
Furthermore
,
I
the
sonne
of
God
being
God
coessential
with
my
father
,
together
with
him
preserue
all
things
as
a
nurse
,
reaching
out
my
hand
to
feede
them
and
cherish
them
.
And
I
am
a
dayly
delite
,
chearing
vp
before
him
at
all
times
.
In
me
also
the
father
is
continually
wel
pleased
,
Chearing
vp
his
earth
in
the
world
inhabited
.
Againe
,
I
am
the
ioy
of
the
earth
,
And
my
delites
are
with
the
sonnes
of
men
.
32
Now
therefore
ô
sonnes
hearken
vnto
me
,
for
blessed
are
they
that
keepe
my
wayes
.
33
Heare
instruction
and
be
wise
,
and
withdraw
not
your selues
.
34
Blessed
is
the
man
who
harkeneth
vnto
me
,
attending
diligently
at
my
gates
from
day
to
day
,
wayting
at
the
posts
of
my
doores
.
35
For
whosoeuer
findeth
me
findeth
life
,
and
hath
obtained
fauor
of
the
Lord
,
36
But
he
who
sinneth
against
me
hurteth
his
own
soule
,
all
they
who
hate
me
,
loue
death
.
From
teaching
,
Wisedome
now
commeth
to
exhort
.
Now
therfore
ô
sonnes
harken
vnto
me
&c.
The
case
thus
standing
as
hath
bene
declared
,
giue
not
eare
to
the
harlot
,
but
obey
me
the
personall
wisedome
of
God
.
Blessed
is
the
man
who
harkeneth
vnto
me
.
Happie
is
euery
one
who
heareth
the
word
of
God
and
keepeth
it
,
seeking
also
by
prayer
for
the
grace
of
God
,
and
knocking
continually
at
the
gate
of
his
mercie
.
For
whosoeuer
findeth
me
findeth
life
.
For
this
is
eternall
life
to
know
the
true
God
and
him
whom
he
hath
sent
Iesus
Christ
.
All
they
that
hate
me
loue
death
.
They
that
reiect
me
draw
on
them selues
damnation
,
wherfore
,
if
any
loue
not
our
Lord
Iesus
Christ
,
let
him
be
anathema
maranatha
.
THE
IX
.
CHAPTER
.
1
[
*
](A07874-e23780-b)
*
or
Perfect
wisdome
.
Wisedome
hath
built
her
house
,
she
hath
hewen
out
her
seuen
pillars
,
2
She
hath
killed
her
beasts
,
she
hath
mingled
her
wine
,
she
hath
furnished
her
table
,
3
And
hauing
sent
forth
her
handmayds
,
she
calleth
throughout
the
assemblies
and
the
high
places
of
the
citie
.
This
chapter
is
a
confirmation
of
the
former
doctrine
,
namely
,
that
the
sonne
of
God
Christ
Iesus
is
to
be
loued
and
obeyed
,
and
the
harlot
as
most
contrarie
to
him
,
to
be
abhorred
and
auoyded
.
It
presenteth
two
points
vnto
our
view
,
one
,
the
feast
which
the
Lord
calleth
vs
vnto
,
the
other
the
banket
of
the
strumpet
.
Vnto
the
former
point
appertaine
,
first
the
works
of
Christ
mentioned
in
these
verses
:
secondly
his
words
set
downe
in
those
which
follow
.
One
work
of
his
is
,
that
he
hath
built
an
house
and
hewen
out
his
seuen
pillars
.
That
he
hath
killed
his
beasts
,
mingled
his
wine
,
and
furnished
his
table
.
The
meaning
hereof
is
,
that
Iesus
Christ
hath
prepared
spirituall
dainties
for
the
soules
of
men
,
he
hath
sent
foorth
his
handmaydes
&c.
The
meaning
is
,
that
the
sonne
of
God
hath
caused
the
Gospell
to
be
preached
by
his
Prophets
,
Apostles
,
and
other
messengers
,
so
that
his
seruants
haue
gone
foorth
to
call
those
that
were
bidden
,
vnto
the
banket
.
4
Whosoeuer
is
foolish
,
let
him
turne
in
hither
,
whosoeuer
is
voyd
of
vnderstanding
,
to
him
she
saith
,
5
Come
eate
of
my
meate
,
and
drinke
of
my
wine
which
I
haue
mixed
.
6
Oye
simple
ones
forsake
your
errour
and
liue
,
and
walke
in
the
way
of
vnderstanding
.
Herein
,
those
words
are
set
downe
,
which
the
son
of
God
speaketh
to
the
guests
inuited
to
his
banket
.
Whosoeuer
is
foolish
,
&c.
The
meaning
is
,
that
the
son
of
God
offreth
his
grace
to
repentant
Publicans
and
sinners
,
and
to
all
sorts
of
ignorant
and
vngodly
people
,
vpon
condition
that
they
beleeue
,
and
forsake
their
impieties
and
iniquities
.
7
He
which
instructeth
a
scorner
,
getteth
him self
reproch
,
and
he
which
reproueth
a
wicked
man
,
[
purchaseth
]
him selfe
a
blot
.
8
Rebuke
not
a
scorner
,
least
he
hate
thee
,
reproue
a
wise
man
,
and
he
will
loue
thee
.
9
Giue
[
instruction
]
to
the
wise
man
and
he
will
become
the
more
wise
,
cause
the
righteous
man
to
vnderstand
,
and
he
will
increase
in
learning
.
10
The
feare
of
God
is
the
beginning
of
wisedome
,
and
the
knowledge
of
holy
things
,
of
vnderstanding
.
11
For
by
me
thy
dayes
shall
be
multiplied
,
and
yeares
of
life
heaped
vpon
thee
.
12
If
thou
be
wise
,
thou
shalt
be
wise
for
thy selfe
,
but
if
thou
be
a
scorner
,
thou
alone
shalt
suffer
.
These
speeches
wisdome
or
the
sonne
of
God
,
directeth
as
it
may
seeme
to
the
messengers
of
the
Gospell
.
First
,
he
telleth
them
,
what
persons
are
not
be
reproued
.
He
which
instructeth
a
scorner
,
getteth
him selfe
reproch
.
The
meaning
is
,
that
the
Lord
would
not
haue
pearles
cast
before
swine
or
holy
things
giuen
vnto
dogges
.
Giue
instruction
to
the
wise
man
,
and
he
will
become
the
more
wise
.
Here
in
the
second
place
,
he
declareth
who
are
to
be
taught
&
rebuked
,
to
wit
,
the
wise
who
are
sound
in
iudgement
,
&
the
righteous
,
who
walke
in
some
obedience
to
the
word
.
The
reason
why
these
persons
are
to
be
instructed
is
,
for
that
such
will
by
this
meanes
wax
the
wiser
as
Apollos
did
by
the
direction
of
Aquila
and
Priscilia
,
and
for
that
they
will
also
beare
good
will
toward
the
rebuker
,
as
Dauid
did
toward
Abigail
,
after
that
she
dissuaded
him
from
reuenging
him selfe
on
Naball
.
Now
the
points
wherein
the
wise
and
the
iust
are
to
be
instructed
in
be
,
the
feare
of
God
,
which
is
the
beginning
of
wisedome
,
and
the
knowledge
of
holy
things
,
of
vnderstanding
.
What
the
feare
of
God
is
,
hath
bene
shewed
in
the
exposition
of
the
seuenth
verse
of
the
first
Chapter
of
this
booke
.
What
the
knowledge
of
God
or
of
holy
things
is
,
hath
bene
declared
in
the
exposition
of
the
fift
verse
of
the
second
Chapter
hereof
.
For
by
me
thy
dayes
shall
be
multiplied
.
The
sonne
of
God
in
these
wordes
promiseth
eternall
life
to
those
who
know
his
father
and
him
.
If
thou
be
wise
,
thou
shalt
be
wise
for
thy selfe
,
but
if
thou
be
a
scorner
,
thou
alone
shalt
suffer
.
In
this
conclusion
of
his
speech
the
sonne
of
God
threateneth
the
disobedient
with
plagues
and
eternall
condemnation
.
The
meaning
of
this
saying
is
,
that
when
the
godly
haue
done
all
that
they
can
,
they
aduantage
not
God
,
(
yea
still
they
are
to
him
vnprofitable
seruants
)
but
onely
they
benefite
them selues
,
for
the
Lord
will
blesse
those
that
walke
vprightly
.
On
the
contrary
side
,
they
that
sinne
,
cannot
possible
hurt
God
,
who
is
out
of
their
reach
,
but
as
malefactours
them selues
carie
their
crosses
at
the
time
of
execution
,
so
the
wicked
person
shall
him selfe
alone
beare
his
owne
indgement
.
The
consideration
herof
caused
Elihu
to
say
vnto
Iob
speaking
of
God
,
if
thou
sinnest
,
what
doest
thou
to
him
?
or
if
thy
transgressions
be
many
,
what
canst
thou
do
vnto
him
?
if
thou
art
iust
,
what
giuest
thou
to
him
?
or
what
doth
he
receiue
at
thy
hands
?
13
The
foolish
woman
is
full
of
babling
,
the
simple
woman
euen
knoweth
nothing
,
14
And
yet
sitteth
at
the
doore
of
her
house
,
on
a
seate
in
the
high
places
of
the
citie
,
15
To
turne
aside
passengers
,
who
euen
go
on
straight
in
their
paths
.
Now
the
wise
king
offreth
to
our
consideration
the
workes
of
the
harlot
,
and
her
feast
.
First
of
all
,
this
enchaunting
and
vaine
woman
,
sitteth
at
the
doore
of
her
house
.
The
adulteresse
abiding
neare
to
the
place
where
she
keepeth
,
watcheth
all
oportunities
of
getting
mates
vnto
her
,
on
a
seate
in
the
high
places
of
the
citie
.
She
also
shamelesly
and
openly
sheweth
her selfe
,
and
entiseth
companions
in
publicke
assemblies
:
to
turne
aside
passengers
,
who
euengo
on
straight
in
their
path
.
This
she
doth
,
not
onely
to
Ieade
away
captiue
the
vngodly
,
but
to
intangle
through
the
wanton
lusts
of
the
flesh
,
such
as
had
in
deed
escaped
from
those
,
who
haue
their
conuersation
in
error
or
going
astray
.
16
And
whosoeuer
is
foolish
,
let
him
turne
in
hither
,
and
whosoeuer
is
void
of
vnderstanding
to
him
she
saith
,
17
Stolne
waters
are
sweete
,
and
hidden
bread
is
pleasant
.
The
words
of
the
strange
woman
,
&
in
her
of
all
seducers
are
herein
set
downe
.
As
wisedome
inuited
the
foolish
and
ignorant
to
her
house
,
so
doth
she
the
same
persons
vnto
hers
.
This
sort
of
people
she
calleth
by
name
as
it
were
,
because
vnrighteous
and
vnstable
persons
not
well
grounded
in
the
truth
easily
yeeld
vnto
the
baytes
of
seducers
.
To
them
she
promiseth
water
and
bread
,
euen
those
things
which
belong
to
the
nourishment
of
men
,
as
if
that
she
also
would
preserue
her
guests
in
life
.
But
it
is
verie
diligently
to
be
obserued
,
that
her
waters
are
stolne
waters
and
hidden
bread
,
euen
delitesome
pleasures
and
profites
,
howbeit
vnlawfull
and
forbidden
.
18
But
he
knoweth
not
,
that
those
who
are
voyd
of
life
are
there
,
and
that
her
guests
are
in
the
valleys
of
the
graue
.
Well
,
some
wanton
or
foole
goeth
into
this
houswifes
house
,
but
this
is
hid
from
him
,
that
her
followers
dayes
are
cut
off
,
and
that
her
louers
are
in
the
darke
dungeons
of
death
and
destruction
.
THE
X.
CHAPTER
.
1
The
Prouerbes
of
Salomon
.
A
wise
son
reioyceth
his
father
,
but
a
foolish
son
is
an
heauinesse
to
his
mother
.
CHildren
are
admonished
in
this
verse
,
to
honour
their
parents
.
He
onely
is
a
wise
sonne
,
who
knoweth
and
feareth
God
.
Such
a
child
bringeth
comfort
vnto
his
godly
father
,
by
the
vertues
which
are
in
him
,
the
good
report
which
goeth
of
him
,
&
the
blessing
of
God
on
him
.
On
the
contrarie
side
,
he
is
a
foolish
sonne
,
who
is
an
hereticke
or
wicked
liuer
.
Such
a
child
bringeth
sorow
to
both
his
parents
,
but
chiefly
to
his
mother
,
who
loueth
him
most
tenderly
,
and
being
the
weaker
vessell
,
can
not
but
grieue
extremely
.
2
The
treasures
of
wickednesse
profit
nothing
,
but
righteousnesse
deliuereth
from
death
.
treasures
of
wickednesse
.
Such
wealth
be
it
neuer
so
great
,
hath
no
force
,
to
turne
away
Gods
iudgement
,
or
to
redeeme
a
mans
life
in
the
day
of
trouble
.
But
iust
and
plaine
dealing
so
pleaseth
the
Lord
,
as
that
it
may
be
sayd
,
that
righteousnesse
deliuereth
from
death
,
because
the
iust
are
preserued
by
the
Lord
from
common
plagues
in
this
life
,
and
from
eternall
destruction
.
3
God
suffereth
not
the
soule
of
the
righteous
to
hunger
,
but
he
scattereth
the
substance
of
the
wicked
.
As
righteousnesse
deliuereth
from
death
,
so
from
famine
.
4
He
which
dealeth
with
a
deceiptful
hand
,
shall
become
poore
,
but
the
hand
of
the
diligent
maketh
rich
.
Although
God
will
not
suffer
the
iust
to
hunger
,
yet
they
must
not
be
idle
or
steale
,
but
labor
for
their
liuing
.
Craftie
artificers
&
theeues
or
robbers
,
imagine
that
the
high
way
to
be
rich
,
is
to
cousen
,
or
to
filch
and
purloyne
.
But
goods
ill
gotten
prosper
not
,
and
so
not
onely
idle
persons
but
deceiptfull
people
become
poore
.
On
the
contrary
side
,
they
that
plye
,
their
calling
,
following
the
same
early
and
late
with
an
earnest
mynd
,
through
Gods
blessing
on
their
labours
,
not
onely
attaine
so
much
wealth
as
is
sufficient
to
maintaine
them
,
but
abundance
of
riches
,
so
that
they
haue
wherewith
to
releeue
other
largely
,
who
stand
in
neede
.
5
He
which
gathereth
in
summer
,
is
a
son
of
vnderstanding
,
[
but
]
he
which
sleepeth
in
haruest
,
is
a
sonne
of
confusion
.
As
it
is
meete
that
euery
one
be
painefull
in
his
calling
,
so
all
are
to
take
and
obserue
the
fittest
oportunities
of
procuring
their
owne
welfare
.
He
is
sayd
to
gather
in
summer
,
who
redeemeth
the
time
,
sleepeth
in
haruest
,
who
fondly
letteth
slip
the
most
conuenient
meanes
or
occasion
of
doing
or
receiuing
good
vnto
him selfe
or
his
.
6
Blessings
are
on
the
head
of
the
righteous
,
but
violence
couereth
the
mouth
of
the
wicked
.
Such
righteous
men
as
before
haue
bene
spoken
of
,
shall
be
endued
by
the
Lord
not
with
one
benefit
alone
but
with
manifold
blessings
.
Neither
will
the
Lord
in
a
sparing
measure
make
them
partakers
of
his
benefits
,
but
he
will
powre
as
it
were
from
heauen
whole
showers
thereof
vpon
their
heads
.
:
so
that
both
their
bodies
and
soules
shall
be
full
of
them
.
On
the
contrary
side
,
violent
punishments
,
as
strangling
,
drowning
,
burning
,
slaying
,
shall
in
such
sort
rise
vp
out
of
wicked
mens
misdeeds
,
as
that
they
shall
choke
them
,
and
stop
their
breath
.
7
The
memorie
of
the
iust
man
shall
be
blessed
,
but
the
name
of
the
wicked
shall
rot
.
Among
other
blessings
wherewith
the
Lord
crowneth
the
righteous
,
a
good
name
is
one
of
the
chiefest
.
Ordinarily
so
it
is
,
that
the
remembrance
of
the
godly
whether
absent
or
dead
,
is
verie
sweet
and
like
a
precious
ointment
.
But
this
is
that
point
which
here
the
holy
Ghost
would
haue
vs
especially
to
obserue
,
that
the
praise
of
the
righteous
increaseth
with
the
time
,
and
endureth
from
generation
to
generation
.
On
the
contrarie
side
,
all
the
present
fame
and
glory
of
the
wicked
,
shall
decay
in
time
,
and
be
turned
into
infamie
.
For
their
iniquitie
being
detected
,
the
verie
mention
of
them
shall
stink
as
a
putrified
thing
.
8
He
who
is
of
a
wise
heart
,
will
receiue
instruction
,
but
he
who
is
foolish
in
his
lips
,
shall
be
beaten
.
He
is
of
a
wise
heart
,
who
prouideth
well
for
his
welfare
,
and
warily
shunneth
dangers
and
troubles
.
Such
a
one
will
receiue
instruction
,
that
is
to
say
,
harken
vnto
and
obey
good
counsell
,
as
a
meanes
of
his
safetie
&
prosperitie
.
On
the
contrary
side
,
he
is
foolish
in
his
lips
who
desireth
rather
to
speake
him selfe
then
to
heare
other
,
or
who
abuseth
his
tong
in
anie
sort
.
This
foole
shall
be
beaten
,
that
is
to
say
,
scourged
with
manifold
troubles
and
calamities
.
9
He
who
walketh
[
*
](A07874-e25100-b)
*
or
In
vprightnesse
.
vprightly
,
walketh
securely
,
but
he
which
peruerteth
his
wayes
,
shall
be
made
an
example
.
The
innocent
person
who
committeth
no
euill
,
&
the
weldoer
who
practiseth
that
which
is
good
,
feareth
no
danger
,
neither
shall
meete
with
any
plague
.
On
the
contrarie
side
,
whosoeuer
followeth
wicked
wayes
,
as
theft
,
adulterie
,
murder
,
or
such
like
vices
,
not
onely
is
in
continuall
feare
of
trouble
,
but
in
this
world
or
the
world
to
come
shal
(
without
repentance
)
be
made
an
open
spectacle
of
vengeance
.
See
the
roote
hereof
in
the
sixe
and
twentith
chapter
of
Leuiticus
.
10
He
who
winketh
with
the
eye
,
shall
haue
sorow
,
and
he
who
is
foolish
in
his
lips
shall
be
beaten
.
Two
sorts
of
wicked
people
who
peruert
their
ways
are
herein
threatened
.
The
one
of
them
is
dissemblers
,
noted
out
by
this
propertie
of
winking
with
the
eye
.
For
as
before
hath
bin
affirmed
in
the
sixt
chapter
of
this
booke
,
the
lawlesse
person
,
the
wicked
man
walketh
with
a
froward
mouth
,
he
winketh
with
his
eye
,
&c.
wherfore
his
calamitie
shall
come
quickly
.
The
other
sort
of
vngodly
people
are
those
,
who
are
foolish
in
their
lips
,
who
haue
bene
spoken
of
in
the
exposition
of
the
8.
verse
of
this
chapter
.
11
A
spring
of
life
[
besprinkleth
]
the
mouth
of
the
iust
man
,
but
violence
couereth
the
mouth
of
the
wicked
.
A
fountaine
of
waters
is
a
confortable
thing
,
&
was
a
rare
iewel
among
the
Iewes
.
Whereas
then
it
is
said
that
a
spring
of
life
or
liuing
waters
besprinkleth
the
mouth
of
the
righteous
,
the
meaning
is
,
that
continuall
plenty
of
good
things
shall
befall
them
from
the
Lord
,
so
that
they
shall
not
want
anie
thing
meete
for
them
,
or
perish
by
thirst
.
What
is
meant
by
violence
couering
the
mouth
of
the
wicked
,
hath
bene
shewed
in
the
exposition
of
the
sixt
verse
of
this
chapter
.
12
Hatred
raiseth
vp
contentions
,
but
loue
couereth
[
*
](A07874-e25290-b)
*
or
A
multitude
of
sinnes
.
all
offences
.
Ill
will
obiecting
euery
fault
be
it
neuer
so
secret
,
and
prouoking
the
partie
maligned
vnto
wrath
,
by
this
meanes
stirreth
vp
brawling
and
fighting
.
On
the
contrary
side
,
brotherly
charitie
,
forgiuing
iniuries
,
concealing
secret
faults
,
and
reprouing
misdemeanors
in
a
friendly
sort
;
by
these
meanes
so
couereth
offences
of
all
kinds
,
that
both
he
layeth
many
sinnes
aside
who
hath
offended
,
13
Wisedome
is
found
in
the
lips
of
the
prudent
man
,
but
a
rod
on
the
bodie
of
the
foole
.
14
The
wise
lay
vp
knowledge
,
but
[
*
](A07874-e25390-b)
*
or
Brus●ug
.
destruction
is
neare
to
the
mouth
of
the
foole
.
In
the
former
of
these
verses
is
shewed
,
that
gracious
speeches
do
vsually
flowe
out
of
the
mouth
of
him
who
is
discreet
,
so
that
his
glorie
or
ornament
as
it
were
,
is
to
be
found
on
his
lips
,
vpon
which
eloquence
,
or
a
gift
of
speaking
wisely
,
sitteth
.
In
the
later
part
of
this
former
verse
is
also
declared
,
that
on
the
contrary
side
,
the
shame
and
punishment
of
the
wicked
is
on
their
backes
or
bodies
,
inasmuch
as
they
are
neuer
free
from
strokes
or
wounds
,
inflicted
on
them
by
the
Lord
or
by
men
,
for
their
euill
actions
or
fond
speeches
.
In
the
fourteenth
verse
is
taught
,
that
as
they
who
are
discreet
,
in
silence
treasure
vp
knowledge
to
them selues
,
so
fooles
by
babling
and
vnaduised
speeches
,
treasure
vp
and
procure
many
troubles
and
calamities
vnto
themselues
.
15
The
substance
of
the
rich
man
,
is
his
defenced
citie
,
the
pouertie
of
the
poore
is
their
breaking
.
Herein
the
commoditie
of
riches
on
the
one
side
,
and
the
discommoditie
of
pouertie
on
the
other
,
is
declared
.
The
rich
mans
substance
is
his
defenced
citie
.
The
wealth
of
the
rich
man
preserueth
him
from
many
euils
,
and
againe
ministreth
vnto
him
manie
good
things
.
The
pouertie
of
the
poore
is
their
breaking
.
On
the
contrary
side
,
penurie
like
a
mightie
hammer
breaketh
both
the
hearts
and
bodies
of
poore
people
,
who
by
reason
of
want
,
can
not
resist
the
force
of
their
aduersaries
,
and
are
hindred
from
attaining
to
learning
and
offices
.
16
The
labour
of
the
iust
man
is
vnto
life
,
the
reuenue
of
the
wicked
is
vnto
sinne
.
The
vse
and
abuse
of
riches
,
herein
is
touched
.
The
iust
man
is
sayd
to
get
his
goods
vnto
life
,
because
the
drift
of
his
labour
is
,
that
he
and
his
family
may
haue
whereof
to
liue
.
On
the
contrary
side
,
it
is
affirmed
,
that
the
reuenue
of
the
wicked
is
vnto
sinne
,
17
He
that
keepeth
instruction
,
is
in
the
way
to
life
,
but
he
who
forsaketh
correction
goeth
astray
.
The
frutes
of
obedience
and
of
disobedience
are
herein
shewed
.
He
that
keepeth
instruction
is
in
the
way
to
life
.
He
that
obeyeth
admonitions
,
walketh
in
the
high
way
to
eternall
life
.
But
he
who
forsaketh
correction
goeth
astray
.
On
the
contrarie
side
,
he
that
disobeyeth
or
contemneth
reproofes
or
chastisements
,
wandring
from
the
paths
of
prosperitie
,
runneth
headlong
into
destruction
.
18
He
that
is
[
a
man
]
of
deceiptfull
lips
,
hideth
hatred
,
and
he
that
is
a
foole
vttereth
a
reproch
.
Secret
dissembling
and
open
reuiling
are
herein
condemned
.
He
that
is
a
man
of
deceiptfull
lips
,
hideth
hatred
,
he
that
speaketh
faire
cloketh
malice
.
And
he
that
is
a
foole
,
vttereth
a
reproch
,
he
that
is
rash
or
vnaduised
,
breaketh
out
into
open
rayling
.
19
In
many
words
sinne
cannot
be
wanting
,
but
he
that
refraineth
his
lips
is
wise
.
Multitude
of
words
or
babling
is
herein
shewed
to
be
the
wel-spring
of
manie
vices
.
In
many
wordes
sinne
can
not
be
wanting
,
he
that
talketh
much
offendeth
much
,
inasmuch
as
among
a
multitude
of
words
,
he
must
needes
lightly
vtter
some
superfluous
,
false
,
or
offensiue
.
But
he
that
refraineth
his
lips
is
wise
.
He
that
keepeth
silence
or
speaketh
sparingly
,
is
prudent
.
It
is
no
fault
to
vtter
manie
speeches
which
do
edifie
,
but
to
haue
a
talkatiue
toung
,
or
to
prattle
without
ceasing
,
is
not
only
a
sinne
of
it selfe
,
but
a
fountaine
of
many
sinnes
.
20
The
toung
of
the
iust
man
,
is
as
fined
siluer
,
[
but
]
the
heart
of
the
wicked
is
litle
worth
.
21
The
lips
of
the
righteous
man
do
feede
many
,
but
fooles
dye
for
want
of
wisedome
.
In
the
former
of
these
verses
,
the
speech
of
the
godly
is
affirmed
to
be
precious
and
excellent
.
The
toung
of
the
iust
man
is
as
fined
siluer
.
As
the
fined
siluer
is
pure
from
drosse
,
so
the
talke
of
the
godly
is
pure
and
precious
,
and
not
onely
voyd
of
vanitie
,
swearing
,
babling
,
or
such
vices
,
but
full
of
excellent
instructions
and
admonitions
.
But
the
heart
of
the
wicked
is
litle
worth
.
As
for
the
mind
of
the
wicked
man
,
it
is
like
vnto
drosse
rather
then
vnto
siluer
.
Hence
it
is
that
out
of
the
ill
treasure
of
his
heart
he
bringeth
foorth
ill
things
.
In
the
later
of
these
two
sentences
,
the
profite
which
ariseth
to
many
by
the
speeches
of
some
one
good
man
is
declared
.
The
lips
of
the
righteous
man
do
feede
many
,
the
doctrines
of
godly
Christians
and
teachers
,
nourish
the
soules
of
manie
people
vnto
eternall
life
.
But
fooles
die
for
want
of
wisedome
.
As
for
the
vngodly
,
they
perish
and
die
the
second
death
of
the
soule
,
through
neglect
or
contempt
of
good
instructions
.
22
The
blessing
of
the
Lord
makeeh
rich
,
and
it
doth
ad
no
sorow
with
it
.
The
fauour
of
the
Lord
is
here
shewed
not
only
to
be
the
cause
of
all
prosperity
,
but
to
giue
wealth
without
wo
and
store
without
sore
.
The
blessing
of
the
Lord
maketh
rich
.
The
fauour
of
God
ministreth
necessaries
vnto
the
godly
,
who
by
the
Lords
good
successe
on
their
labors
come
to
goods
,
without
vexation
of
mind
or
great
toyle
of
bodie
.
23
It
is
as
a
pastime
to
a
foole
to
commit
wickednesse
,
but
wisedome
[
is
the
delite
]
of
a
prudent
man
.
In
this
verse
is
obserued
,
that
as
the
vngodly
reioyce
in
doing
of
euill
,
so
the
godly
with
ioy
followe
after
that
which
is
good
.
It
is
as
a
pastime
to
a
foole
to
commit
wickednesse
.
The
practising
of
iniquitie
,
(
as
of
theft
,
drunkennesse
or
adulterie
)
is
as
it
were
the
game
of
the
wicked
man
.
But
wisedome
is
the
delite
of
the
prudent
person
.
On
the
contrary
side
,
learning
or
godlinesse
is
as
it
were
the
recreation
of
the
well
disposed
person
.
24
That
which
the
wicked
māfeareth
shall
come
vpon
him
,
but
God
will
graunt
the
desire
of
the
righteous
.
That
which
the
wicked
man
feareth
shall
come
vpon
him
,
the
euill
which
the
conscience
of
the
euill
doer
threatneth
him
withall
,
whether
it
be
shame
,
But
God
will
grant
the
desire
of
the
righteous
.
On
the
contrary
side
,
God
will
giue
the
iust
in
time
conuenient
,
those
good
things
which
their
hearts
wish
or
put
them
in
hope
of
.
25
As
the
whirlewind
passeth
,
so
is
the
wicked
no
more
,
but
the
iust
man
is
as
an
euerlasting
foundation
.
As
the
whirlwind
quickly
vanisheth
,
26
As
vineger
is
to
the
teeth
,
and
as
smoke
to
the
eyes
,
so
is
the
slouthfull
person
to
them
that
send
him
.
As
vineger
maketh
the
teeth
to
ake
,
or
as
smoke
causeth
the
eyes
to
smart
:
so
the
negligent
messenger
or
workman
fretteth
and
vexeth
his
masters
mind
.
27
The
feare
of
the
Lord
increaseth
the
dayes
,
but
the
years
of
the
wicked
are
cut
short
.
The
reuerence
of
God
is
a
meanes
whereby
men
attaine
to
liue
long
in
this
world
,
or
for
euer
hereafter
.
On
the
contrarie
side
,
wickednesse
either
bringeth
men
to
vntimely
death
in
this
world
,
or
by
death
cutteth
them
of
from
the
yeares
of
immortalitie
in
the
life
to
come
.
28
The
hope
of
the
righteous
shall
be
gladnesse
,
but
the
expectation
of
the
wicked
doth
perish
.
The
iust
receiuing
at
the
last
the
thing
which
they
haue
hoped
for
,
conceiue
great
ioy
in
this
respect
,
that
they
haue
not
hoped
in
vaine
.
On
the
contrarie
side
,
the
wicked
not
receiuing
the
thing
which
they
looked
for
,
do
fret
within
them selues
,
and
rage
against
the
Lord
.
29
The
way
of
the
Lord
is
strength
to
the
vpright
man
,
but
a
breaking
in
peeces
to
the
workers
of
iniquitie
.
The
Lord
in
the
course
of
his
prouidence
keepeth
and
encourageth
the
iust
,
but
plagueth
and
crosseth
the
wicked
.
30
The
iust
man
shall
neuer
be
remooued
,
but
the
wicked
shall
not
dwell
on
the
earth
.
The
righteous
shall
continue
for
euer
in
heauen
,
the
vngodly
shall
quickly
be
rooted
out
of
the
earth
.
31
The
mouth
of
the
iust
is
frutefull
in
wisdome
,
but
the
toung
of
the
froward
shall
be
cut
out
.
The
toung
of
the
godly
man
plentifully
vttereth
good
instructions
,
as
a
good
tree
bringeth
forth
good
frutes
,
but
the
euill
toung
shall
be
hewen
downe
by
the
axe
of
Gods
iudgements
.
32
The
righteous
mans
lips
shall
find
fauour
,
but
the
mouth
of
the
wicked
the
reward
of
frowardnesse
.
He
that
speaketh
gracious
words
shall
be
blessed
,
THE
XI
.
CHAPTER
.
1
False
ballances
are
an
abhomination
to
the
Lord
,
but
an
vpright
weight
is
acceptable
to
him
.
THis
sentence
is
a
streame
flowing
out
of
the
statute
of
the
Lord
,
which
is
set
downe
in
the
nineteenth
chapter
of
Leuiticus
,
and
the
fiue
and
thirtith
verse
.
There
saith
the
Lord
,
thou
shalt
practise
no
vnrighteousnesse
in
any
office
,
in
measures
,
or
in
weight
,
&c.
Not
onely
deceipt
it selfe
,
but
the
deceiptful
scales
as
the
instruments
of
craft
,
are
abhomination
to
the
Lord
.
Now
surely
not
without
iust
cause
doth
the
Lord
abhorre
such
as
vse
false
ballances
.
For
first
,
they
abuse
the
measures
of
iustice
,
&
secondly
hereby
they
most
hurt
the
pore
.
On
the
contrary
side
,
an
vpright
weight
doth
so
please
the
Lord
,
as
that
he
will
prosper
those
who
vse
faithfull
dealing
in
their
trades
or
bargaines
.
2
When
pride
commeth
contempt
commeth
also
,
but
with
the
lowly
is
wisedome
.
Herein
is
shewed
,
that
as
deceipt
is
punished
by
the
Lord
,
so
pride
shall
be
reuenged
.
When
pride
commeth
&c.
When
statelinesse
goeth
before
,
infamie
followeth
after
.
For
what
say
people
of
an
arrogant
person
,
but
behold
he
is
a
stately
foole
.
But
with
the
lowly
is
wisedome
.
With
the
modest
is
such
prudence
,
as
not
onely
is
worthie
of
honor
,
but
aduaunceth
them
to
dignitie
and
preferment
.
3
The
vprightnesse
of
the
iust
guideth
them
,
but
the
vnrighteousnesse
of
transgressors
shall
destroy
them
.
Righteous
dealing
causeth
men
to
haue
good
successe
,
but
wickednesse
ouerthroweth
them
in
such
sort
,
as
that
they
are
as
cities
broken
down
&
brought
to
desolation
.
4
Riches
profite
not
in
the
day
of
wrath
,
but
righteousnesse
deliuereth
from
death
.
Goods
euen
iustly
gotten
are
not
able
to
saue
a
man
in
the
time
of
destruction
,
5
The
righteousnesse
of
the
iust
man
directeth
his
way
,
but
he
which
is
wicked
,
falleth
in
his
wickednesse
.
6
The
righteousnesse
of
the
iust
deliuereth
them
,
but
the
deceiptful
are
caught
in
their
own
mischiefe
.
They
that
are
innocent
being
in
trouble
,
are
freed
from
it
by
the
prouidence
of
God
fauoring
and
clearing
their
vpright
dealing
.
7
When
the
wicked
man
dieth
,
his
expectation
perisheth
,
the
hope
of
his
strength
perisheth
.
So
long
as
the
vngodly
liue
in
prosperitie
,
8
The
iust
man
is
deliuered
out
of
trouble
,
and
the
wicked
man
commeth
in
his
stead
.
O
behold
also
this
worke
of
Gods
prouidence
,
or
point
of
dayly
experience
,
that
the
vngodly
man
succeedeth
the
iust
man
in
his
troubles
.
The
righteous
are
in
aduersitie
,
but
by
the
helpe
of
God
they
wade
out
of
it
,
and
their
aduersaries
or
some
malefactors
come
into
it
through
his
iust
iudgement
.
9
The
hypocrite
corrupteth
his
neighbour
with
his
mouth
,
but
the
iust
are
preserued
by
knowledge
.
One
wicked
man
seduceth
another
,
10
For
the
prosperitie
of
the
iust
,
the
citie
reioyceth
,
and
when
the
wicked
are
destroyed
,
there
is
singing
.
11
By
the
blessing
of
the
vpright
,
the
citie
is
exalted
,
by
the
mouth
of
the
wicked
it
is
destroyed
.
When
either
the
godly
speed
well
and
are
aduanced
,
or
the
wicked
are
disgraced
&
put
to
death
,
See
examples
1.
Sam.
18.6
,
Hest.
8.16
.
the
well
disposed
multitude
is
not
onely
inwardly
glad
,
but
outwardly
signifieth
this
internall
ioy
by
testimonies
of
mirth
.
Great
cause
there
is
why
cities
in
these
cases
should
thus
be
affected
and
carrie
them selues
.
For
the
societies
of
men
are
greatly
benefited
,
by
the
doctrines
,
counsels
and
prayers
of
the
good
,
which
are
their
blessings
:
as
on
the
contrarie
side
,
kingdoms
are
brought
to
ruine
by
the
mischieuous
speeches
of
the
wicked
.
12
He
who
is
voyd
of
vnderstanding
,
reprocheth
his
neighbour
,
but
he
who
is
prudent
,
will
keepe
silence
.
The
harebraind
man
,
vseth
to
breake
out
into
opprobrious
speeches
,
wherewith
he
loadeth
somtimes
his
enemie
sometimes
his
verie
friend
.
But
he
who
is
prudent
,
13
He
who
walketh
as
a
tale-bearer
,
reuealeth
a
secret
,
but
he
which
is
of
a
faithfull
mind
[
*
](A07874-e27160-b)
*
or
Conereth
.
concealeth
a
matter
.
Talkers
and
walkers
from
place
to
place
,
disclose
both
the
secret
intents
and
faults
of
their
friendes
.
These
packe-horses
of
Sathan
are
in
all
places
to
be
found
,
but
God
in
his
law
giueth
an
expresse
commaundement
to
his
worshippers
to
take
heede
of
this
vice
,
Thou
shalt
not
walke
among
thy
people
with
tale
carrying
.
But
he
which
is
of
a
faithfull
mind
,
concealeth
a
matter
.
Such
a
one
,
as
is
a
friend
not
in
shewes
onely
but
in
truth
,
and
hath
power
ouer
his
affections
,
concealeth
those
faults
,
purposes
,
words
and
deeds
of
his
friends
,
which
with
a
good
conscience
may
be
kept
close
.
14
Where
prudent
counsels
are
not
,
the
people
run
to
decay
,
but
in
the
multitude
of
counsellers
,
there
is
health
.
15
He
who
becommeth
suretie
for
a
stranger
,
shall
wholly
be
broken
,
but
he
who
hateth
those
who
clap
hands
is
secure
.
The
rash
person
who
standeth
bound
to
pay
anothers
debt
,
smarteth
throughly
for
his
follie
,
but
he
is
not
onely
without
trouble
but
without
feare
,
who
misliketh
such
as
vse
to
enter
vndaduisedly
into
suretiship
.
16
A
gracious
woman
obtaineth
honor
,
and
strong
men
obtaine
riches
.
17
The
liberall
person
doth
good
to
himselfe
,
but
he
who
is
cruell
,
troubleth
his
owne
flesh
.
Herein
the
holy
Ghost
intreateth
of
almes
or
liberalitie
.
a
liberall
man
doth
good
vnto
himselfe
,
the
meaning
is
,
that
he
who
releeueth
other
,
shall
him selfe
in
his
weldoing
find
a
blessing
from
the
Lord
,
who
will
increase
his
store
,
or
otherwise
do
him
good
.
he
who
is
cruell
,
troubleth
his
owne
flesh
,
the
sense
is
,
that
the
niggard
&
the
cruell
oppressor
of
the
poore
,
by
this
meanes
hurt
them selues
,
drawing
the
vengeance
of
God
on
their
owne
pates
.
18
The
wicked
man
getteth
him selfe
a
deceiptfull
reward
,
but
he
who
soweth
righteousnesse
,
hath
a
sure
recompence
.
Euery
wicked
man
who
soweth
vnto
the
flesh
,
19
The
righteous
man
soweth
to
life
,
but
he
who
followeth
wickednesse
,
vnto
his
owne
destruction
.
He
who
walking
with
a
sincere
heart
,
is
not
wearie
of
well
doing
,
shall
inherit
Gods
kingdome
,
as
contrariwise
,
the
wicked
shall
find
the
wages
of
sinne
to
be
death
.
20
The
froward
in
heart
are
abhomination
to
the
Lord
,
but
the
vpright
in
way
are
acceptable
to
him
.
God
hateth
such
as
suffer
sinne
to
raigne
in
them
,
21
Though
hand
ioyne
in
hand
the
wicked
man
shall
not
escape
scotfree
,
but
the
seed
of
the
righteous
deliuereth
it selfe
.
Albeit
the
euildoer
hath
often
many
friends
which
seeke
to
bring
him
out
of
trouble
when
he
is
therein
,
22
As
a
iewell
of
gold
in
a
swines
snout
,
so
is
a
faire
woman
[
*
](A07874-e27720-b)
*
or
Voyd
of
reason
.
which
lacketh
discretion
.
In
this
comparison
,
beautie
is
compared
to
a
ring
or
ouch
of
gold
in
regard
of
the
excellencie
&
good
vse
thereof
.
The
woman
voyd
of
discretion
,
is
resembled
to
a
sow
,
which
is
a
most
brutish
,
filthie
and
abhominable
creature
,
yet
not
so
bad
as
the
wanton
or
wicked
woman
,
who
walloweth
in
the
mire
of
vnchastitie
,
riot
,
scolding
,
pride
,
or
such
other
vices
.
Is
there
any
thing
more
vncomely
or
more
lothsome
to
behold
,
then
that
such
beasts
should
shamefully
abuse
the
good
graces
and
gifts
of
God
,
as
beautie
,
eloquence
,
&
knowledge
of
the
word
?
But
that
which
is
set
downe
in
this
true
prouerbe
,
hath
befallen
them
,
they
returne
as
dogges
to
their
vomit
,
23
The
desire
of
the
iust
[
findeth
]
good
,
the
hope
of
the
wicked
,
indignation
.
The
godly
haue
at
the
last
that
prosperitie
which
they
wished
,
but
the
vngodly
,
contrarie
to
their
expectation
,
meet
with
troubles
and
Gods
vengeance
.
24
Some
there
are
who
scattering
are
the
more
increased
,
and
some
who
sparing
otherwise
then
is
meete
,
come
to
pouertie
.
25
The
liberall
mind
shall
waxe
fat
,
and
he
which
giueth
bountifully
,
shall
powre
foorth
.
26
The
people
will
curse
him
who
keepeth
in
his
wheate
,
but
a
blessing
shall
be
on
his
head
who
selleth
it
.
27
He
who
earnestly
followeth
after
that
which
is
good
,
getteth
good
will
,
but
him
,
who
seeketh
after
euill
,
it
shall
befall
.
Such
a
one
as
euen
setteth
him selfe
to
do
good
to
the
people
among
whom
he
liueth
,
in
their
goods
,
bodies
,
or
soules
:
shall
winne
and
haue
their
hearts
and
find
Gods
fauour
.
Againe
,
he
who
bendeth
him selfe
to
annoy
his
neighbours
or
anie
,
shall
meet
with
their
hatred
or
some
euill
.
28
He
which
trusteth
in
his
riches
shal
fall
,
but
the
iust
shall
flourish
as
a
branch
.
The
man
who
putteth
confidence
in
his
wealth
,
29
He
which
troubleth
his
owne
house
shal
inherit
the
wind
,
and
the
foole
shall
be
seruant
to
the
wise
in
heart
.
The
prodigall
foole
and
improuident
housholder
,
who
doth
not
rightly
gouerne
his
familie
or
dispose
his
houshold
affaires
,
but
spendeth
his
goods
prodigally
,
30
The
frute
of
the
righteous
man
[
is
the
frute
]
of
a
tree
of
life
,
and
he
who
is
wise
,
winneth
soules
.
The
verie
earthly
treasures
which
the
iust
man
prouideth
for
him selfe
and
his
against
a
deare
yeare
,
not
onely
tend
vnto
the
nourishing
of
his
owne
body
and
others
,
but
are
very
good
and
pretious
,
so
that
they
may
fitly
be
called
frutes
of
a
tree
of
life
.
But
if
the
prouision
which
he
maketh
for
the
bodie
be
of
such
vse
and
excellencie
,
how
comfortable
and
profitable
are
his
doctrines
and
admonitions
,
and
howe
much
more
worthely
may
they
be
called
frutes
of
a
tree
of
life
indeed
?
Now
furthermore
,
it
is
a
point
of
singular
wisdome
in
a
man
,
so
to
gouerne
his
affaires
,
that
he
be
not
a
slaue
as
the
foole
before
spoken
of
,
31
Behold
the
righteous
man
shal
be
recompenced
on
the
earth
,
how
much
more
the
wicked
man
and
the
sinner
?
If
God
spareth
not
sinne
in
his
owne
children
,
or
those
who
walke
in
the
obedience
of
the
spirit
,
but
euen
correcteth
them
sharply
for
their
offences
,
how
much
more
will
he
punish
it
in
those
,
who
are
prophane
or
notorious
offenders
,
either
in
this
world
or
the
world
to
come
?
Behold
,
behold
the
truth
hereof
,
in
Iob
,
Dauid
,
Moses
,
Zacharie
,
with
infinite
other
such
examples
in
the
Scripture
,
THE
XII
.
CHAPTER
.
1
He
who
loueth
instruction
,
loueth
knowledge
,
but
he
that
hateth
correction
,
is
brutish
.
HEre
is
shewed
,
that
aduersitie
is
the
best
Vniuersitie
as
it
were
.
He
who
loueth
instruction
,
that
person
who
ioyfully
receiueth
admonitions
&
afflictions
and
profiteth
thereby
,
loueth
knowledge
,
waxeth
dayly
more
learned
and
more
godly
,
but
he
which
hateth
correction
,
as
for
●im
who
repineth
or
grudgeth
at
the
Lords
scourges
,
he
is
brutish
,
he
remaineth
as
a
brute
beast
in
his
error
and
rudenesse
.
2
The
Lords
fauour
aduanceth
the
good
man
,
but
he
condemneth
the
wicked
person
.
3
A
man
shall
not
be
established
by
wickednesse
,
but
the
roote
of
the
righteous
shall
not
be
remooued
.
As
a
wise
gardener
will
plucke
vp
the
weeds
in
his
ground
,
but
wil
not
touch
the
roots
of
the
good
herbs
to
hurt
them
:
4
A
vertuous
wife
is
her
husbands
crowne
,
but
she
who
maketh
him
ashamed
,
is
as
rottennesse
in
his
bones
.
Wiues
are
herein
diuided
into
two
sorts
.
Some
are
called
vertuous
,
that
is
to
say
,
such
as
feare
God
,
reuerence
their
husbands
,
gouerne
their
families
orderly
,
&
liue
chastly
.
These
are
crownes
to
their
husbands
,
that
is
to
say
,
comforts
and
a
glorie
to
them
.
For
such
wiues
cheare
and
nourish
their
husbands
,
preserue
their
wealth
or
increase
the
same
.
Some
wiues
again
are
such
as
cause
shame
,
that
is
,
who
so
miscarrie
them selues
,
that
their
husbands
blush
to
heare
of
or
to
see
their
vnchastitie
,
their
slouth
,
their
pride
,
their
busie
toungs
.
These
are
as
rottennesse
in
their
bones
,
that
is
to
say
,
an
inward
and
deadly
corsey
,
and
an
euil
,
not
only
eating
their
flesh
,
but
tormenting
them
most
miserablie
.
5
The
thoughts
of
the
iust
are
right
,
the
subtil
deuises
of
the
wicked
are
deceipt
.
The
wicked
do
abuse
their
reason
,
which
the
godly
vse
as
they
ought
to
do
.
The
thoughts
of
the
iust
are
right
.
The
vpright
man
bendeth
his
wits
,
how
most
to
glorifie
God
and
to
benefit
his
neighbour
,
deuising
how
he
may
best
do
right
to
euerie
one
.
But
the
subtill
deuises
of
the
wicked
are
deceipt
.
The
wicked
thinke
on
wicked
things
,
musing
on
their
beds
or
conspiring
together
,
how
they
may
colour
their
mischiefe
that
it
be
not
espied
,
&
defraud
or
circumuent
their
neighbours
.
They
studie
as
it
were
the
Art
of
cousening
.
6
The
words
of
the
wicked
lye
in
wayt
for
blood
,
the
mouth
of
the
vpright
deliuereth
them
.
The
words
of
the
wicked
lie
in
wayt
for
blood
.
The
questions
,
conferences
,
and
speeches
of
the
wicked
,
tend
to
intrap
the
innocent
.
The
mouth
of
the
vpright
deliuereth
them
,
the
godly
wil
preserue
by
their
pleadings
or
answers
,
such
as
the
wicked
endeuor
to
slay
.
7
The
wicked
ouerthrow
them selues
and
are
not
,
but
the
house
of
the
righteous
shal
stand
.
The
vngodly
by
their
sinnes
drawe
on
them selues
&
theirs
vtter
destruction
,
but
the
godly
mans
house
and
children
shall
long
continue
.
For
this
cause
Dauid
saith
in
the
Psalme
,
that
the
wicked
shall
faile
from
the
earth
,
so
,
that
they
shall
be
no
more
.
8
A
man
shall
be
commended
for
his
vnderstanding
,
but
he
which
is
of
a
froward
mind
shall
be
despised
.
Certaine
causes
both
of
estimation
and
contempt
are
herein
shewed
.
The
fountaine
from
whence
credit
or
account
springeth
,
is
discretion
&
knowledge
.
For
this
cause
it
is
sayd
,
that
a
man
shall
be
commended
for
his
vnderstanding
,
or
for
his
prudent
mouth
.
The
meaning
is
,
that
the
multitude
wil
magnifie
him
,
who
excelleth
in
learning
,
or
vttereth
gracious
speeches
.
On
the
contrary
side
,
he
which
is
of
a
froward
mind
shall
be
despised
.
Want
of
wit
or
of
a
wise
carriage
of
a
mans
self
,
causeth
contempt
,
so
that
he
who
misbehaueth
him selfe
,
becommeth
contemptible
&
a
by
word
by
this
meanes
.
9
He
who
debaseth
him selfe
,
and
yet
hath
a
seruant
,
is
better
then
he
who
boasteth
him selfe
,
and
lacketh
bread
.
The
meaning
of
these
wordes
is
,
that
the
person
which
setteth
his
hand
to
all
workes
,
who
carrieth
a
low
port
,
and
who
is
content
with
the
name
,
place
&
account
of
a
meane
yeoman
,
and
yet
hath
wherwith
to
maintaine
him selfe
and
a
familie
,
is
more
to
be
commended
and
in
better
estate
,
then
he
who
carieth
the
countenance
of
a
great
gentleman
,
ruffleth
it
out
in
silkes
and
veluets
,
and
boasteth
of
his
parentage
,
and
yet
is
in
debt
,
or
hath
not
sometimes
a
penie
in
his
purse
,
or
food
sufficient
for
his
dinner
or
supper
.
10
The
righteous
man
regardeth
the
life
of
his
beast
,
but
the
bowels
of
the
wicked
are
cruell
.
Pitie
is
now
commended
,
and
hard
heartednesse
condemned
.
The
righteous
man
regardeth
the
life
of
his
beast
.
A
iust
man
wil
not
ouer
toyle
the
poore
dumme
creature
,
nor
suffer
it
to
want
food
or
looking
to
.
But
if
he
be
so
pitifull
to
his
beast
,
much
more
is
he
mercifull
to
his
seruants
,
his
children
,
and
his
wife
.
As
for
the
very
bowels
of
the
wicked
,
they
are
cruell
.
For
they
are
vnmercifull
to
their
beasts
,
11
He
which
tilleth
his
land
,
shall
be
satisfied
with
bread
,
but
he
who
followeth
vaine
things
,
is
voyd
of
vnderstanding
.
The
diligent
person
shall
haue
plentie
,
but
the
spend-thrift
who
followeth
carding
,
dicing
,
or
such
like
vanities
,
shall
in
time
to
come
want
necessaries
,
as
now
he
wanteth
wit
.
12
The
wicked
man
desireth
a
defence
against
euils
,
but
the
roote
of
the
righteous
giueth
[
frute
.
]
the
roote
of
the
righteous
giueth
(
frute
.
)
The
godly
being
rooted
and
grounded
in
Christ
,
and
as
trees
planted
by
the
riuers
of
water
,
are
not
onely
preserued
from
euils
,
but
prosper
and
flourish
in
good
things
,
13
The
euill
mans
[
*
](A07874-e29120-b)
*
or
Destruction
snare
is
in
the
transgression
of
his
lips
,
but
the
iust
man
wadeth
out
of
trouble
.
Wicked
men
by
their
rash
speeches
cast
them selues
into
such
troubles
,
out
of
which
they
cannot
deliuer
them selues
:
14
A
good
man
is
satisfied
with
the
frute
of
his
mouth
,
and
the
[
*
](A07874-e29190-b)
*
or
Worke
.
.
recompence
of
a
mans
hands
shall
reward
him
.
Albeit
the
opening
of
the
mouth
is
a
smal
matter
,
yet
it
shall
be
recompenced
by
the
Lord
with
great
blessings
,
when
it
is
done
in
wisedome
.
For
such
as
vse
their
toungs
to
Gods
glorie
and
the
edification
of
their
brethren
,
instructing
them
and
exhorting
them
from
day
to
day
,
shall
be
loued
by
God
&
man
,
and
tast
many
good
blessings
.
Now
,
as
good
words
,
so
good
workes
also
,
shall
be
rewarded
.
For
the
recompence
of
a
mans
hands
shall
reward
him
.
That
is
to
say
,
15
The
way
of
a
foole
is
right
in
his
owne
eyes
,
but
he
who
harkeneth
to
counsell
,
is
wise
.
Selfe
liking
is
here
reproued
,
and
hearing
of
aduise
commended
.
The
way
of
a
foole
is
right
in
his
owne
eyes
.
The
conceipted
person
thinketh
his
owne
course
to
be
best
,
and
(
as
if
he
were
a
verie
wise
man
himself
or
sufficient
by
him selfe
to
deale
in
any
matter
)
he
vseth
no
aduise
of
other
.
But
he
who
harkeneth
to
counsell
is
wise
.
That
is
to
say
,
he
who
enquireth
after
and
practiseth
the
good
aduise
of
other
,
prouideth
wel
for
his
owne
welfare
.
16
The
wrath
of
a
foole
is
made
knowne
the
same
day
,
but
a
prudent
man
couereth
reproching
.
The
meaning
hereof
is
,
that
the
furious
person
presently
sheweth
some
signe
of
his
choler
,
but
he
who
is
godly
wise
suppresseth
angrie
speeches
,
gestures
and
behauiour
.
For
this
phrase
,
the
same
day
,
both
here
and
elsewhere
in
Scripture
,
17
He
telleth
the
truth
,
who
declareth
that
which
is
iust
,
but
a
false
witnesse
[
vttereth
]
deceipt
.
He
who
telleth
that
which
is
agreeable
to
the
matter
in
question
and
the
circumstances
thereof
,
boldly
and
constantly
auoucheth
that
which
is
sure
and
certaine
,
not
mingling
therewith
any
thing
which
is
doubtfull
or
vntrue
.
On
the
contrary
side
,
he
who
maketh
no
conscience
of
lying
,
18
Some
vtter
werdes
like
the
pricking
of
swords
,
but
the
toung
of
wise
men
,
is
a
medicine
.
Euill
speakers
and
slaunderers
(
as
here
is
shewed
)
hurt
their
neighbors
not
lightly
but
most
grieuously
,
in
bodie
,
goods
and
name
.
For
some
(
as
Ezechiel
speaketh
)
carrie
tales
to
shed
blood
.
But
the
tong
of
wise
men
is
a
medicine
.
The
godly
vttering
wholsome
&
seasonable
speeches
,
heale
the
innocent
who
haue
bin
troubled
,
by
pleading
for
them
:
foes
at
variance
,
by
perswading
them
to
peace
:
and
finally
the
heauie
hearted
,
by
comforting
them
.
19
The
lip
of
truth
shall
be
established
for
euer
,
the
lying
toung
,
scant
for
the
space
of
a
moment
.
He
who
speaketh
truth
shall
liue
long
in
this
world
and
continue
for
euer
in
the
world
to
come
,
but
God
will
quickly
destroy
all
those
that
speake
lyes
.
20
Deceipt
[
recoyleth
]
on
the
heart
of
those
who
plot
mischiefe
,
but
ioy
vpon
the
counsellers
of
peace
.
But
ioy
vpon
the
counsellers
of
peace
.
Such
as
make
concord
betweene
neighbour
and
neighbour
,
or
giue
any
aduice
tending
to
their
brethrens
welfare
,
are
blessed
.
21
No
euill
shall
befall
the
iust
man
,
but
the
wicked
shall
be
full
of
miserie
.
22
Deceiptfull
lips
are
abhomination
to
the
Lord
,
but
they
who
deale
faithfully
,
are
accepble
to
him
.
In
the
former
of
these
sentences
,
a
promise
of
preseruation
is
made
to
the
righteous
,
&
a
threatening
of
destruction
is
denounced
against
the
vngodly
.
No
euill
shall
befall
the
iust
man
.
we
are
pressed
downe
in
euerie
thing
,
but
not
oppressed
,
shaken
with
doubting
,
but
not
giuen
ouer
to
despaire
,
persecuted
,
but
not
forsaken
,
cast
downe
,
but
we
perish
not
.
But
the
wicked
shall
be
full
of
miserie
.
The
vngodly
shall
be
filled
full
of
infamie
,
pouertie
,
23
A
prudent
man
hideth
knowledge
,
but
the
heart
of
fooles
proclaimeth
folly
.
The
wise
man
boasteth
not
of
his
cunning
,
not
vttereth
all
that
he
knoweth
as
fooles
are
wont
to
do
,
who
either
speake
of
good
things
vnseasonably
,
or
talke
of
ill
things
continually
.
24
The
hand
of
the
diligent
shall
beare
rule
,
but
the
idle
,
shall
pay
tribute
.
The
meaning
hereof
is
,
that
as
labor
bringeth
men
not
only
to
wealth
but
to
honor
,
so
sloth
bringeth
on
them
not
onely
pouertie
but
bondage
.
For
in
deed
the
idle
come
oft
to
such
need
and
miserie
,
as
that
they
offer
them selues
to
be
bondslaues
to
the
rich
.
25
Heauinesse
in
the
heart
of
man
presseth
it
downe
,
but
a
good
word
cheareth
it
vp
.
On
the
one
side
here
,
the
force
of
inward
sorow
or
care
is
shewed
to
be
exceeding
great
.
For
in
deed
as
it
causeth
the
mynd
to
faint
,
so
it
maketh
the
hand
to
be
slow
to
worke
.
On
the
other
side
,
the
efficacie
of
a
comfortable
speech
is
declared
to
be
no
lesse
,
the
which
not
onely
driueth
heauinesse
away
,
but
bringing
ioy
into
the
heart
,
reuiueth
all
the
senses
of
the
bodie
,
making
them
fit
to
discharge
their
dutie
.
26
The
righteous
man
is
more
excellent
than
his
neighbour
,
but
the
way
of
the
wicked
deceiueth
them
.
The
iust
man
is
better
then
the
wicked
man
in
manie
respects
and
by
infinit
degrees
.
First
,
his
birth
is
the
more
noble
,
for
he
is
borne
againe
of
the
word
&
spirit
.
Secondly
,
his
deeds
are
more
commendable
.
Thirdly
,
his
death
is
sweeter
.
Last
of
all
,
his
life
is
more
blessed
in
regard
of
the
fauour
of
God
toward
him
,
and
good
successe
in
his
affaires
,
which
point
is
here
especially
meant
.
For
,
the
way
of
the
wicked
deceiueth
them
.
Their
prosperitie
is
at
last
turned
into
aduersitie
,
and
their
reioycing
into
mourning
.
27
The
deceiptfull
man
shall
not
rost
that
which
he
hath
caught
in
hunting
,
but
he
which
is
diligent
shall
enioy
the
precious
substance
of
a
man
.
Like
as
an
hunter
oftentimes
rosteth
not
the
venison
which
he
hath
taken
,
which
peraduenture
either
the
dogges
deuour
,
or
the
keeper
of
the
parke
taketh
away
:
so
oftentimes
the
wicked
man
enioyeth
not
that
which
he
got
by
fraud
.
On
the
contrary
side
the
iust
man
possesseth
gold
,
siluer
&
such
other
precious
things
in
account
among
men
.
28
In
the
way
of
righteousnesse
is
life
,
and
the
pathway
thereof
is
immortall
.
Godlinesse
bringeth
vnto
men
the
good
things
of
this
life
and
of
the
life
to
come
.
THE
XIII
.
CHAPTER
.
A
wise
sonne
hearkeneth
to
the
instruction
of
his
father
,
but
a
scorner
will
heare
no
rebuke
.
An
obedient
child
will
obey
any
counsell
of
his
parentes
which
is
good
,
but
one
that
is
stubburne
,
will
abide
no
reproofe
.
2
A
good
man
eateth
the
frute
of
his
mouth
,
but
the
soule
of
transgressours
,
violence
.
3
He
which
keepeth
his
mouth
,
keepeth
his
life
,
but
destruction
shall
be
vnto
him
,
who
openeth
his
lippes
wide
.
THe
godly
man
who
vseth
his
toung
aright
,
shall
obtaine
the
good
will
of
his
neighbours
&
Gods
blessing
,
two
pretious
frutes
which
good
speeches
bring
forth
.
As
for
the
wicked
man
,
who
breaking
Gods
lawes
abuseth
his
lippes
,
he
shall
reape
for
his
labor
hatred
,
woundes
,
and
Gods
curse
.
Surely
the
case
so
standeth
,
that
he
who
setteth
a
watch
before
his
lippes
,
by
this
meanes
preserueth
him selfe
from
many
harmes
,
yea
somtimes
from
death
.
But
as
concerning
him
,
whose
mouth
as
a
common
strumpet
spreadeth
it selfe
to
all
filthie
communication
,
or
openeth
it selfe
to
talke
lauishly
,
he
shall
be
sure
to
meete
with
much
trouble
,
and
in
the
end
he
shall
be
quite
ouerthrowen
.
4
The
sluggard
lusteth
,
and
yet
his
soule
hath
nought
,
but
the
soule
of
the
diligent
,
shall
be
made
fat
.
To
the
diligent
,
a
promise
herein
is
made
;
against
the
slothfull
,
a
threatning
is
denounced
.
The
sluggard
lusteth
and
yet
his
soule
hath
nothing
,
Idle
people
wanting
all
necessaries
,
are
wishers
and
woulders
,
but
neuer
good
housholders
.
Sometimes
they
wish
for
money
,
sometimes
for
rayment
,
sometimes
for
foode
,
but
all
in
vayne
.
But
the
soule
of
the
diligent
shall
be
made
fat
.
On
the
contrary
side
,
they
who
take
great
paines
in
their
callings
,
waxing
very
rich
,
are
satisfied
with
great
plentie
of
all
necessaries
and
comforts
.
5
The
iust
man
hateth
a
false
matter
,
but
it
causeth
the
wicked
man
to
stincke
,
and
to
be
ashamed
.
Whereas
it
is
sayd
,
that
the
iust
man
hateth
a
false
matter
,
this
doctrine
is
taught
,
that
an
vpright
person
not
onely
misliketh
euil
,
S.
Paule
,
abhorre
euill
and
cleaue
to
that
which
is
good
.
It
accordeth
also
with
that
exhortation
of
Iude
,
hate
the
verie
coate
which
is
defiled
with
the
flesh
.
Now
,
whereas
it
is
added
,
that
it
causeth
the
wicked
man
to
stincke
and
to
be
ashamed
,
the
sense
of
these
wordes
is
,
that
euill
dealing
maketh
the
vngodly
to
be
abhorred
as
stincking
carions
,
and
to
liue
as
spotted
men
in
the
earth
.
For
the
wicked
man
ceaseth
not
(
as
it
is
in
the
Psalme
)
till
he
hath
practised
his
sinne
which
is
to
be
hated
.
6
Righteousnesse
preserueth
him
who
is
vpright
in
way
,
but
wickednesse
ouerthroweth
the
sinner
.
The
meaning
of
this
sentence
is
,
that
notorious
offendors
and
hypocrites
are
vsually
plagued
in
this
world
for
their
sinnes
,
7
Some
vaunt
them selues
to
be
rich
,
when
they
haue
nothing
,
other
fayne
them selues
to
be
poore
,
when
they
haue
great
substance
.
It
is
the
custome
of
vayneglorious
fooles
(
as
here
is
obserued
)
to
make
shewe
of
great
riches
when
in
deede
they
are
poore
,
because
they
affect
the
name
and
account
of
Gentlemen
.
On
the
contrary
side
,
couetous
misers
not
onely
in
wordes
complayne
of
great
want
in
the
midst
of
abundance
,
but
to
auoid
taxes
&
such
other
charges
,
carie
so
low
a
port
,
that
oftentimes
they
are
thought
&
seeme
scant
worth
a
groat
,
when
they
haue
hundreths
or
thousandes
lying
by
them
.
8
The
riches
of
a
man
are
the
ransome
of
his
life
,
but
a
poore
man
heareth
not
rebuke
.
Here
is
shewed
,
that
both
riches
&
pouertie
haue
their
commodities
&
discōmodies
.
The
riches
of
a
man
are
the
ransome
of
his
life
.
As
this
is
one
of
the
vanities
vnder
the
Sunne
,
that
riches
oftentimes
are
reserued
vnto
the
hurt
of
the
owner
thereof
,
in
as
much
as
for
the
same
he
is
enuied
,
accused
yea
somtimes
also
condemned
:
so
wealth
againe
hath
herein
a
great
commoditie
,
that
a
man
taken
captiue
in
warre
,
by
money
ransometh
his
life
,
being
drawen
into
sutes
of
law
,
by
money
mainteineth
his
right
,
being
sicke
,
by
money
getteth
all
sortes
of
remedies
,
finally
being
in
want
,
obtaineth
all
outward
things
in
a
manner
by
money
or
money
worth
.
On
the
contrary
side
,
pouerty
is
a
sore
estate
,
which
(
as
we
vse
to
say
)
causeth
the
old
wife
to
trot
,
but
this
singular
commoditie
it
hath
,
that
because
the
poore
man
hath
nothing
to
giue
or
pay
,
no
quareller
sueth
him
,
no
thiefe
setteth
on
him
,
no
magistrate
seazeth
on
his
house
.
9
The
light
of
the
iust
shal
reioyce
,
but
the
candle
of
the
wicked
shall
be
put
out
.
The
prosperitie
of
the
righteous
is
here
compared
to
the
light
of
the
day
or
to
the
sunne
,
which
reioycing
to
runne
his
course
,
continueth
firme
from
time
to
time
in
the
skie
.
In
like
maner
then
the
welfare
of
the
godly
,
shall
increase
&
remaine
constant
.
The
glory
of
the
vngodly
on
the
contrarie
side
,
is
fitly
resembled
vnto
a
candle
.
For
euen
as
a
lampe
or
candle
burneth
but
a
while
,
and
quickly
consumeth
,
so
all
the
pompe
and
flourishing
of
the
wicked
,
shall
suddenly
decay
and
vanish
in
a
moment
.
For
this
cause
it
is
sayd
in
a
certaine
Psalme
,
that
light
is
planted
vnto
the
iust
man
.
This
maketh
Bildab
to
affirme
of
the
wicked
man
on
the
contrarie
side
,
10
Through
meere
pride
a
man
maketh
contention
,
but
wisedome
is
with
the
well
aduised
.
The
cause
or
fountaine
of
strife
&
of
peace
is
here
opened
and
declared
.
Through
meere
pride
a
man
maketh
contention
.
The
conceipt
of
a
mans
owne
excellencie
breeding
in
him
contempt
of
all
good
counsell
,
maketh
his
affections
fierce
,
and
stirreth
him
yea
emboldeneth
him
to
prouoke
his
neighbors
vnto
wrath
,
or
to
contend
with
them
whatsoeuer
commeth
of
it
.
But
with
the
well
aduised
is
wisedome
.
As
for
those
who
follow
the
aduise
of
Gods
word
or
spirit
,
they
are
indued
with
that
wisedome
which
is
peaceable
,
whereby
they
auoyd
all
occasions
of
strife
,
yea
sometimes
they
pacifie
wrath
when
it
is
kindled
.
11
Substance
gotten
by
vanitie
shall
be
diminished
,
but
he
which
gathereth
with
the
hand
shall
increase
[
it
.
]
Goods
ill
gotten
wil
quickly
consume
,
but
he
who
plyeth
his
calling
faithfully
shall
thriue
.
He
is
sayd
to
gather
with
the
hand
,
who
getteth
any
thing
in
a
lawful
calling
with
a
good
conscience
,
whether
he
labour
with
his
bodie
or
his
mind
.
12
The
hope
which
is
differred
,
maketh
the
heart
sicke
,
but
a
desire
which
cometh
is
a
tree
of
life
.
This
verse
sheweth
the
danger
or
hurt
of
delay
,
&
the
comfort
of
present
good
things
.
By
hope
the
thing
hoped
for
is
meant
,
whether
it
be
some
comforatble
newes
,
or
some
acceptable
person
.
Euen
as
meate
long
kept
from
the
hungry
stomach
maketh
the
body
weake
:
so
the
thing
longed
for
,
prolonged
,
causeth
a
feeble
soule
.
45
26.
For
the
minde
wanting
the
thing
expected
,
grieueth
because
it
doth
not
presently
enioy
it
,
and
feareth
that
it
shall
neuer
haue
it
.
On
the
contrarie
side
,
a
desire
which
commeth
or
is
present
,
is
a
tree
of
life
.
The
sight
or
receiuing
of
the
good
thing
which
hath
bene
earnestly
wished
for
,
healeth
the
maladie
of
the
heart
and
reuiueth
the
spirits
.
13
He
which
despiseth
the
word
,
shall
be
destroyed
,
but
he
which
reuerenceth
the
law
,
shall
haue
peace
.
Contempt
of
the
word
of
God
is
threatned
in
this
verse
,
and
a
reward
is
promised
to
obedience
.
He
which
despiseth
the
word
shall
be
destroyed
.
That
person
who
contemptuously
reiecteth
the
commandement
of
God
or
will
by
no
meanes
be
subiect
thereunto
,
shall
be
plagued
at
the
last
with
some
fearefull
and
grieuous
punishment
.
But
he
which
reuerenceth
or
feareth
the
law
,
shall
haue
peace
.
Whosoeuer
trembleth
at
Gods
word
,
and
putteth
it
into
practise
,
shall
enioy
prosperitie
.
For
as
the
Psalmist
saith
,
See
Psal.
117.
Esa.
66.2
.
there
is
great
peace
to
those
who
loue
Gods
law
.
14
The
doctrine
of
a
wise
man
is
a
welspring
of
life
,
to
depart
from
the
snares
of
death
.
The
meaning
of
this
sentence
is
,
that
the
word
of
God
wisely
applied
,
is
profitable
,
first
,
as
a
spring
of
water
,
to
enrich
the
receiuers
thereof
with
manifold
good
things
,
secondly
,
as
a
faithfull
guide
,
to
preserue
them
from
sundrie
euils
,
as
from
sin
and
death
.
15
Grace
giueth
good
successe
,
but
the
way
of
transgressors
,
is
rough
.
Obedience
to
the
word
of
God
meant
here
by
grace
,
causeth
men
to
prosper
,
the
Lord
being
with
them
so
long
as
they
serue
him
.
But
the
way
of
transgressors
is
rough
.
The
life
of
sinners
is
full
of
troubles
and
miseries
by
reason
of
their
sinnes
,
and
like
away
which
is
rugged
or
full
of
thornes
.
16
Euerie
wise
man
dealeth
with
knowledge
,
but
a
foole
layeth
[
his
]
folly
open
.
Wisedome
is
now
commended
and
folly
condemned
.
Euery
wise
man
dealeth
with
knowledge
.
Euerie
one
who
is
prudent
,
doth
his
affaires
exactly
,
not
onely
setting
downe
the
meanes
of
attaining
his
enterprises
or
the
order
of
his
matters
according
whereunto
he
will
then
proceed
,
but
forecasting
the
issues
and
preuenting
the
hinderances
of
his
attempts
.
But
a
foole
layeth
open
his
folly
.
On
the
contrarie
side
,
he
who
is
vnskilfull
or
vndiscreet
,
goeth
rashly
and
rawly
about
all
things
,
and
by
his
rude
and
vnperfect
works
,
bewrayeth
and
layeth
open
his
owne
ignorance
and
vanitie
.
17
A
wicked
messenger
falleth
into
euil
,
but
a
faithfull
embassadour
healeth
.
Trustie
and
vnfaithfull
dealing
in
messages
,
is
now
spoken
of
.
A
wicked
messenger
falleth
into
euill
.
He
who
doth
his
arrant
slouthfully
or
guilefully
,
not
onely
much
grieueth
other
,
but
hurteth
him selfe
,
drawing
by
this
means
on
him selfe
,
both
his
maisters
displeasure
and
Gods
iudgement
.
On
the
contrarie
side
,
a
faithfull
embassour
healeth
.
A
trustie
messenger
freeing
his
maisters
mind
from
doubts
,
feares
and
griefes
,
so
healeth
the
maladie
thereof
,
as
a
Phisition
cureth
the
diseases
of
the
bodie
.
For
which
cause
,
as
the
leech
of
the
bodie
vseth
to
haue
his
fee
:
so
this
embassadour
or
Phisition
of
the
soule
,
shall
haue
the
good
will
of
men
and
the
blessing
of
God
for
his
recompence
as
it
were
.
18
Pouertie
and
shame
shall
befall
him
who
withdraweth
him selfe
from
instruction
,
but
he
which
regardeth
correction
,
shal
be
honored
.
The
spirit
of
God
herein
intreateth
of
chastisements
.
Pouertie
and
shame
&c.
But
he
which
regardeth
correction
shall
be
honored
.
He
which
yeeldeth
to
wholsome
aduise
and
profiteth
by
chastisements
,
is
made
partaker
of
many
good
things
,
and
namely
of
credit
and
dignitie
.
For
those
who
honor
God
,
he
also
will
honor
.
19
The
desire
present
is
pleasant
to
the
soule
,
but
it
is
an
abhomination
to
fooles
,
to
depart
from
euill
.
Herein
is
shewed
,
how
glad
men
are
when
they
enioy
their
pleasures
,
&
how
loth
they
are
to
part
from
them
.
The
desire
present
is
pleasant
to
the
soule
.
Vaine
people
are
exceedingly
glad
when
they
are
made
partakers
of
those
things
which
they
wish
,
be
they
neuer
such
foolish
toyes
or
vnlawfull
delites
.
But
it
is
an
abhomination
to
fooles
to
depart
from
euill
.
On
the
contrarie
side
,
it
is
a
deadly
griefe
vnto
the
wicked
,
to
be
weaned
or
pulled
from
their
sinnes
or
vanities
.
20
He
which
walketh
with
the
wise
,
shall
be
the
wiser
,
but
he
who
keepeth
company
with
fooles
,
shall
waxe
the
worser
.
In
this
verse
is
declared
,
that
there
is
great
force
in
the
companie
which
a
man
keepeth
,
to
chaunge
him
into
the
better
or
the
worse
.
He
is
sayd
to
walke
with
the
wise
,
who
is
often
in
their
companie
to
heare
their
words
&
to
see
their
behauiour
.
Such
a
one
waxeth
wiser
,
that
is
,
more
learned
,
zelous
and
religious
then
he
was
before
.
But
he
who
keepeth
companie
&c.
Such
a
one
as
ioyneth
in
fellowship
with
the
vngodly
,
shall
be
the
worse
in
two
respects
,
the
one
that
he
shall
be
infected
thereby
,
the
other
,
that
he
shall
be
plagued
therewith
.
21
Euill
pursueth
sinners
,
but
that
which
is
good
,
rewardeth
the
iust
.
Since
as
a
pursuiuant
troubleth
,
22
The
good
man
leaueth
an
inheritance
to
his
childrens
children
,
and
the
sinners
goods
are
layd
vp
for
the
iust
man
.
The
godly
person
not
onely
him selfe
enioyeth
his
goods
whilest
he
liueth
,
but
when
he
dieth
leaueth
the
same
in
such
sort
to
his
children
,
as
that
also
their
children
through
Gods
mercie
inherit
the
same
.
On
the
contrarie
side
,
the
wicked
man
is
so
farre
off
from
leauing
his
goods
to
his
posteritie
,
as
that
from
him
by
Gods
prouidence
they
are
often
rolled
vpon
the
righteous
person
,
who
is
his
heire
as
it
were
against
his
will
.
23
The
poore
[
*
](A07874-e31410-b)
*
The
which
were
before
vntilled
and
so
not
helped
by
labour
or
s●●le
.
plowing
vp
new
ground
haue
much
foode
,
but
some
consume
them selues
thorough
slouthfulnesse
.
The
meaning
of
this
Prouerbe
is
,
that
a
litle
ground
well
tilled
,
or
a
litle
stocke
well
employed
and
followed
,
bringeth
through
Gods
blessing
great
abundance
and
great
aduantage
,
as
on
the
contrary
side
,
great
wealth
or
a
large
patrimonie
,
is
through
idlenesse
brought
to
litle
or
nothing
.
24
He
which
spareth
his
rod
,
hateth
his
child
,
but
he
which
loueth
him
,
chasteneth
him
betimes
.
The
cockering
father
,
who
seldome
or
neuer
correcteth
his
sonne
,
is
truly
sayd
to
hate
him
.
For
he
is
an
enemie
,
if
not
in
affection
,
yet
in
this
his
action
,
to
his
welfare
.
On
the
contrarie
side
,
he
which
loueth
him
chasteneth
him
betimes
.
He
which
tendereth
the
good
estate
of
his
child
,
whilest
he
is
yet
yong
prouideth
a
teacher
to
instruct
him
,
and
twigs
to
correct
him
.
25
The
iust
man
eateth
to
the
satisfying
of
his
soule
,
but
the
bellie
of
the
wicked
shal
want
.
They
who
serue
God
aright
,
and
labour
faithfully
in
their
callings
,
shall
haue
plentifull
store
of
necessaries
.
On
the
contrarie
side
,
the
vngodly
shall
suffer
extreme
penurie
.
THE
XIIII
.
CHAPTER
.
1
A
wise
woman
buildeth
vp
her
house
,
but
a
foolish
woman
pulleth
it
downe
with
her
owne
hands
.
A
Christian
matrone
on
the
one
side
,
and
an
vngodly
wife
on
the
other
,
is
here
described
.
Euen
as
a
cunning
carpenter
going
about
to
build
an
house
,
layeth
it
on
a
foundation
,
heweth
out
timber
for
it
,
and
finally
at
length
raiseth
vp
the
frame
:
so
a
godly
matrone
or
good
houswife
,
founding
her
familie
on
the
knowledge
of
Christ
,
by
labouring
faithfully
in
her
calling
,
filleth
her
house
with
store
of
necessaries
.
On
the
contrary
side
,
such
a
woman
as
being
voyd
of
the
feare
of
God
,
neglecteth
her
calling
,
or
prodigally
lauisheth
out
her
husbands
goods
,
ouerthroweth
the
state
of
her
familie
,
and
consumeth
all
that
is
in
her
house
.
2
He
which
walketh
vprightly
,
feareth
God
,
but
he
who
is
crooked
in
his
wayes
,
despiseth
him
.
Good
workes
are
here
shewed
to
be
proofes
or
testimonies
of
the
feare
of
God
.
Manie
deceiue
them selues
with
a
shew
of
godlinesse
,
but
euerie
one
shall
know
whether
he
feareth
God
or
no
,
not
by
the
outward
profession
of
religion
which
he
maketh
,
but
by
his
doing
of
Gods
will
.
On
the
contrarie
side
,
a
dissolute
life
,
is
an
euident
demonstration
of
the
prophanesse
of
the
heart
.
3
In
the
mouth
of
a
foole
,
is
a
staffe
of
pride
,
but
in
the
lips
of
the
wise
,
their
owne
preseruation
.
The
good
toung
hath
herein
a
reward
promised
,
but
the
euill
is
threatned
.
In
the
mouth
of
a
foole
is
a
staffe
of
pride
.
He
who
abuseth
his
toung
,
shall
smart
for
his
follie
.
For
,
as
he
who
carrying
a
staffe
in
his
hand
,
striketh
euerie
one
therewith
,
is
oftentimes
him selfe
wel
cudgelled
for
his
labour
:
so
he
who
smiteth
other
with
his
toung
,
shall
at
last
be
beaten
for
his
rash
speeches
.
But
euen
as
he
who
carrieth
a
buckler
about
with
him
,
preserueth
him selfe
from
manie
blowes
:
so
he
who
speaketh
prudently
or
answereth
discreetly
,
by
this
meanes
preserueth
him selfe
from
much
danger
and
trouble
.
4
When
there
are
no
oxen
,
the
barne
is
[
*
](A07874-e31700-b)
*
Or
emptie
.
cleane
,
but
store
of
fruite
[
commeth
]
by
the
strength
of
an
oxe
.
Husbandrie
is
commended
in
this
verse
.
When
there
are
no
oxen
,
where
the
meanes
of
husbandrie
are
neglected
,
the
barne
is
cleane
,
there
is
want
of
necessaries
,
but
store
of
fruite
commeth
,
there
is
aboundance
of
needefull
prouision
,
by
the
strength
of
an
oxe
,
where
tillage
or
plowing
with
oxen
is
diligently
vsed
.
An
oxe
is
here
mentioned
,
as
a
principall
meanes
of
riches
,
in
as
much
as
it
being
a
good
labourer
,
draweth
the
teame
,
helpeth
the
plough
,
&
treadeth
out
the
corne
.
5
A
faithfull
witnesse
will
not
lye
,
but
a
false
record
,
breatheth
forth
lyes
.
Neither
for
feare
nor
fauour
will
the
iust
man
tell
an
vntruth
.
On
the
contrary
side
,
the
wicked
man
powreth
and
faceth
downe
lyes
.
6
The
scorner
seeketh
wisedome
,
and
she
will
not
be
found
,
but
knowledge
is
easie
to
him
who
is
prudent
.
Not
onely
he
is
a
scorner
,
who
derideth
all
godlynesse
,
but
he
,
who
professing
Religion
liueth
wickedly
.
Now
,
as
it
is
the
custome
of
men
,
when
such
come
to
the
doores
of
their
houses
whom
they
care
not
for
,
to
refuse
to
see
them
or
to
speake
with
them
,
but
if
peraduenture
friends
come
to
visite
them
,
then
to
shew
them selues
,
yea
to
runne
out
to
meete
them
:
so
the
grace
of
Gods
spirite
estrangeth
her selfe
from
the
proud
and
vngodly
,
but
appeareth
&
draweth
neare
vnto
the
modest
.
For
he
who
is
holy
&
humble
,
easily
attaineth
the
true
knowledge
of
God
and
of
his
sonne
Iesus
Christ
.
7
Depart
from
the
presence
of
a
foolish
man
,
and
[
from
him
]
whom
thou
perceiuest
not
to
haue
the
lippes
of
knowledge
.
9.26.27
.
Euilim
ialits
ashem
.
Euery
foole
maketh
a
mocke
of
sin
or
of
araignement
.
This
interpretation
is
receaued
,
agreable
to
the
wordes
,
&
confirmed
by
diuers
places
of
this
booke
as
.
chap.
2.14
.
chap.
10.
vers.
23.14
.
c.
5.
v.
15.
c.
v.
20.
Ratson
somtimes
a
kind
affection
,
either
of
man
to
man
or
of
God
to
man
,
sometimes
that
thing
which
is
to
be
accepted
.
This
is
as
much
as
if
it
were
sayd
,
shunne
the
companie
of
the
wicked
,
and
hearken
not
to
the
counsell
of
seducers
.
8
The
wisedome
of
the
prudent
man
is
to
take
heede
vnto
his
owne
way
,
the
follie
of
fooles
,
to
deceit
.
Euen
as
he
is
a
wise
trauailour
,
who
so
looketh
to
his
way
,
that
he
suffreth
not
him selfe
to
be
lead
aside
out
of
the
right
path
:
so
he
is
a
wise
Christian
,
who
looketh
that
he
be
in
a
good
course
,
and
suffreth
not
him
to
be
drawen
aside
to
sinne
.
But
such
as
walke
vnwisely
,
either
deceiue
other
,
or
are
themselues
seduced
.
9
Fooles
make
a
mocke
of
the
punishment
of
sinne
,
but
among
the
righteous
,
is
fauour
.
The
wicked
make
a
light
matter
both
of
sinne
and
of
Gods
iudgement
,
for
which
cause
the
Lord
causeth
them
to
feele
his
wrath
vnto
the
vtmost
.
But
among
the
righteous
is
fauour
.
On
the
contrary
side
,
the
good
will
of
the
Lord
is
toward
the
righteous
,
compassing
them
about
as
a
shield
.
The
Prophet
Dauid
setteth
downe
certaine
speeches
in
the
5.
Psalme
very
like
vnto
this
sentence
.
Thou
ô
Lord
(
saith
he
)
doest
blesse
the
righteous
person
,
thou
causest
that
fauour
doth
compasse
him
as
a
shield
.
But
speaking
of
the
wicked
,
araigne
them
ô
Lord
(
saith
he
)
let
them
fall
from
their
counsels
.
&c.
10
[
*
](A07874-e32130-b)
*
This
translation
is
that
,
which
the
Geneua
Bible
setteth
downe
,
and
diuers
good
authors
allow
.
The
sense
which
is
giuen
,
is
confirmed
not
onely
by
Hieromes
interpretation
and
the
expositions
of
some
other
,
but
by
the
signification
of
the
wordes
,
and
the
sute
of
the
matter
.
Zar
here
is
taken
for
alius
aliquie
as
chap.
22.
The
heart
knoweth
the
bitternesse
of
the
soule
therof
,
and
a
stranger
shall
not
meddle
with
his
ioy
.
The
force
of
sorrow
is
herein
declared
:
The
heart
,
that
chief
part
of
the
body
,
which
is
the
fountaine
of
life
,
knoweth
the
bitternesse
,
discerneth
and
feeleth
the
deepe
and
extreme
sorrow
,
of
the
soule
thereof
,
of
that
minde
or
spirite
,
which
dwelleth
as
it
were
with
it
in
the
same
earthly
tabernacle
of
the
body
.
And
a
stranger
,
and
other
man
who
soeuer
,
shall
not
meddle
,
shall
not
enter
into
the
afflicted
heart
,
with
his
ioy
,
with
his
merie
speeches
or
iests
,
or
what
delites
soeuer
they
are
which
he
vseth
to
refresh
the
pensiue
heart
withall
.
When
as
then
one
mans
heart
is
heauy
to
the
death
or
extremely
sad
,
any
other
shall
not
be
able
with
his
mirth
to
please
or
ease
the
same
.
For
surely
the
heart
which
aketh
with
pinching
paine
,
&
the
soule
which
soaketh
in
suds
of
pensiue
sorrow
,
taketh
small
pleasure
in
pastime
or
in
mirth
,
but
rather
refuseth
all
comfort
and
flyeth
sporting
,
as
a
thing
most
contrary
to
it
.
Outward
delites
heale
scratches
as
it
were
or
smaller
griefes
,
but
not
deepe
woundes
or
extreme
heauinesse
.
11
The
house
of
the
wicked
shall
be
destroyed
,
but
the
tent
of
the
righteous
shall
florish
.
The
dwelling
and
houshold
of
the
vngodly
,
There
is
a
way
which
seemeth
right
in
the
eyes
of
men
,
but
the
end
thereof
,
is
the
high
way
to
death
.
Some
course
of
life
there
is
,
as
namely
continuing
in
sinne
,
which
pleaseth
flesh
and
bloud
for
a
time
,
seeming
either
pleasant
,
profitable
,
or
iust
,
but
at
last
it
bringeth
destruction
.
13
Euen
by
laughter
the
mind
is
made
heauie
,
and
in
the
ende
,
reioysing
[
is
turned
]
into
mourning
.
Vaine
&
vngodly
pleasure
bringeth
losses
,
sorrow
,
14
A
man
of
a
froward
minde
shall
be
filled
with
his
own
wayes
,
but
a
good
man
is
seuered
from
him
.
The
vngodly
person
shall
not
onely
tast
of
Gods
wrath
,
but
be
made
drunke
as
it
were
with
all
his
plagues
.
But
a
good
man
is
seuered
from
him
,
the
righteous
man
is
not
plagued
together
with
him
by
the
Lord
(
who
alwayes
spareth
his
when
he
punisheth
the
wicked
)
but
on
the
contrary
side
,
15
The
simple
man
beleeueth
all
things
,
but
the
prudent
man
taketh
heede
to
his
steps
.
Such
a
one
as
is
ignorant
of
Gods
word
or
voyde
of
the
discretion
of
his
spirite
,
crediteth
all
speeches
whether
true
or
false
,
certaine
or
vncertaine
.
16
The
wise
man
feareth
and
departeth
from
euill
,
but
the
foole
hazardeth
him selfe
,
so
venterous
is
he
.
He
who
is
warie
,
17
He
who
is
swift
to
wrath
worketh
follie
,
but
a
man
full
of
wyles
is
hated
.
Two
contrary
vices
are
herein
compared
together
,
to
wit
,
hastinesse
and
subtilitie
.
He
is
swift
to
wrath
,
who
is
quickly
moued
to
anger
vpon
euery
light
occasion
.
Such
an
vnaduised
and
moodie
foole
,
worketh
follie
,
18
The
simple
inherite
follie
,
but
the
wise
crowne
them selues
with
knowledge
.
Such
as
are
of
litle
wit
or
vnderstanding
in
spirituall
things
,
not
onely
commit
wickednesse
but
inherite
the
punishment
thereof
,
namely
Gods
vengeance
.
Thus
then
the
vngodly
are
heires
as
it
were
to
troubles
and
plagues
,
these
are
their
portion
as
the
Prophet
speaketh
in
the
Psalme
.
On
the
contrary
side
,
the
prudent
onely
increase
in
the
gifts
of
the
holy
Ghost
,
but
at
the
last
attayne
honor
and
glory
,
yea
euen
that
crowne
of
righteousnesse
,
which
the
iust
iudge
hath
layd
vp
for
them
.
19
Euill
men
bow
them selues
before
the
good
,
and
the
wicked
at
the
gates
of
the
iust
man
.
As
it
is
meete
that
the
righteous
rule
,
the
vngodly
obey
:
For
euill
men
bow
them selues
before
the
good
,
the
vngodly
often
serue
the
godly
and
reuerence
them
in
most
humble
manner
,
because
they
are
rich
or
lifted
vp
vnto
honour
.
And
the
wicked
at
the
gates
of
the
iust
man
.
Transgressors
also
often
come
to
the
rich
mans
doores
,
either
for
almes
,
or
fauour
or
counsell
.
20
The
poore
man
is
hated
euen
of
his
neighbour
,
but
the
rich
mans
friends
are
many
.
He
who
is
in
aduersitie
,
is
forsaken
not
onely
by
straungers
but
by
those
who
are
neare
vnto
him
in
dwelling
or
in
kinne
.
On
the
contrary
side
,
euery
one
fawneth
on
the
wealthy
and
claimeth
kindred
of
them
,
neuerthelesse
,
these
friends
of
the
rich
man
,
are
not
true
friends
indeede
,
but
they
are
so
called
,
because
they
pretend
great
friendship
,
how
soeuer
in
verie
truth
they
are
friendes
not
to
him
but
to
his
goods
,
which
onely
they
loue
.
21
He
who
despiseth
his
neighbour
,
is
a
sinner
,
but
he
who
sheweth
mercy
to
the
poore
is
blessed
.
As
he
who
forsaketh
or
reprocheth
his
poore
brother
,
committeth
a
greeuous
offence
,
so
shall
he
be
araigned
and
punished
as
a
notorious
euill
doer
.
On
the
contrary
side
,
he
who
is
mercifull
to
the
needie
or
afflicted
shall
finde
mercy
.
That
to
deale
hardly
with
the
afflicted
is
a
greeuous
sinne
,
it
may
appeare
by
that
speech
which
Iob
vseth
to
his
friends
who
were
so
bitter
vnto
him
,
when
he
saith
vnto
them
,
you
rush
vpon
the
orphant
,
when
you
digge
a
pit
for
your
friend
.
Moreouer
,
that
the
word
sinner
is
taken
in
the
Scripture
for
one
who
being
guiltie
is
arayned
or
condemned
,
is
manifest
by
that
speech
of
Bathsheba
to
Dauid
in
the
booke
of
the
Kings
,
otherwise
,
I
&
my
sonne
Salomon
shal
be
sinners
,
that
is
,
in
danger
of
death
or
condemned
to
dye
.
22
Do
not
they
who
deuise
mischief
,
goe
astray
?
but
mercy
and
truth
shall
be
vnto
those
,
who
practise
that
which
is
good
.
The
meaning
of
the
former
part
of
this
sentence
is
,
that
it
is
a
most
certaine
truth
confirmed
by
dayly
experience
,
that
the
inuentors
and
workers
of
euil
things
,
haue
ill
successe
or
perish
.
For
by
the
borowed
speech
of
going
astray
(
which
to
do
is
a
daungerous
and
vncomfortable
thing
)
missing
of
a
mans
purpose
and
meeting
with
some
trouble
is
ment
.
Thus
much
Eliphaz
also
teacheth
in
the
booke
of
Iob
,
when
speaking
of
the
Lordes
ouerthwarting
of
the
wicked
in
their
ill
enterprises
he
saith
,
He
maketh
frustrate
the
deuises
of
the
craftie
,
so
that
their
hands
are
able
to
doe
nothing
.
&c.
The
sense
of
the
latter
part
of
this
parable
is
,
that
the
Lord
sheweth
fauour
and
performeth
his
promises
vnto
those
,
who
studie
to
glorifie
him
&
to
do
good
to
their
neighbours
.
23
In
euery
labour
there
is
increase
,
but
the
talke
of
the
lippes
onely
,
bringeth
want
.
Some
gaine
is
to
be
gotten
by
euery
kinde
of
worke
,
as
euen
by
making
of
a
button
of
the
tagge
of
a
point
.
But
by
vaine
and
idle
pratling
or
talking
,
that
which
a
man
hath
consumeth
.
For
whilst
much
talke
is
spent
,
much
time
is
lost
,
whilest
much
time
is
lost
(
litle
or
nothing
being
got
)
much
of
the
stocke
is
consumed
.
24
The
riches
of
the
wise
,
are
their
crowne
,
the
follie
of
fooles
[
remaineth
]
follie
.
It
should
not
be
so
indeede
,
yet
so
it
commeth
to
passe
,
that
wisedome
in
a
poore
man
is
contemned
.
For
be
a
man
neuer
so
learned
,
if
he
be
not
wealthy
,
he
is
not
esteemed
but
may
sit
well
inough
without
doores
.
25
A
true
witnesse
deliuereth
liues
,
but
a
deceiptfull
one
,
forgeth
lyes
.
He
who
testifieth
the
truth
oftentimes
saueth
the
liues
of
the
innocent
,
but
a
false
witnesse
is
a
hammer
as
it
were
or
a
sword
to
slay
men
.
26
In
the
feare
of
the
Lord
there
is
strong
hope
,
who
is
wont
to
be
a
refuge
to
his
children
.
27
The
feare
of
the
Lord
is
a
well
spring
of
life
,
to
depart
from
the
snares
of
death
.
The
sonlike
awe
of
the
Lord
or
reuerencing
of
his
Maiestie
,
See
before
.
1.7
.
is
herein
commended
in
two
respectes
.
The
one
is
,
for
that
it
maketh
men
couragious
and
strong
of
faith
in
troubles
.
The
other
is
,
for
that
it
ministreth
vnto
them
store
of
all
good
things
.
For
thus
much
is
meant
by
a
well
spring
.
28
In
the
multitude
of
people
,
is
the
honor
of
a
king
,
but
by
the
want
of
people
[
commeth
]
the
destruction
of
a
Prince
.
Nothing
is
more
sure
,
than
that
in
the
multitude
of
people
is
the
honour
of
a
king
.
For
that
ruler
which
hath
store
of
subiectes
vnder
him
,
may
in
time
of
warre
be
garded
by
them
,
receiueth
from
them
much
tribute
,
&
by
them
is
witnessed
to
be
iust
&
mercifull
,
seeing
otherwise
,
so
many
would
not
liue
vnder
him
.
Neuerthelesse
,
it
is
againe
as
true
on
the
other
side
,
that
by
the
want
of
people
commeth
the
destruction
of
the
Prince
.
For
,
that
Prince
which
wanteth
people
,
wanteth
reuerence
,
reuenues
and
defence
.
29
He
who
is
slow
to
wrath
aboundeth
with
vnderstanding
,
but
he
who
is
of
an
hastie
mynde
,
raiseth
vp
follie
.
The
patient
man
is
exceding
wise
,
in
as
much
as
he
cutteth
of
quarelling
,
and
knoweth
how
to
vanquish
him selfe
,
but
the
furious
man
by
foolish
words
gestures
or
deedes
,
kindleth
strife
.
30
A
sound
heart
is
the
life
of
the
flesh
,
but
enuie
is
the
[
*
](A07874-e33420-b)
*
Or
rather
the
magot
of
the
bones
.
For
the
Hebrew
word
Rachab
signifieth
so
much
.
rottennesse
of
the
bones
.
A
quiet
minde
causeth
health
to
the
body
,
but
fretting
at
a
mans
owne
trouble
or
els
anothers
prosperitie
tormenteth
the
poore
carcase
without
and
within
.
31
He
which
oppresseth
the
poore
,
reprocheth
him
who
made
him
,
but
he
who
sheweth
mercy
to
him
that
is
in
neede
,
honoureth
him
.
That
person
which
dealeth
hardly
with
the
poore
hurting
them
in
body
,
goods
,
or
name
,
32
The
wicked
man
[
*
](A07874-e33550-b)
*
Or
driuen
on
forward
.
casteth
him self
away
,
in
his
trouble
,
the
righteous
man
hath
hope
,
in
his
death
.
The
difference
betweene
the
godly
and
the
wicked
in
the
day
of
aduersitie
here
is
shewed
.
The
vngodly
person
when
he
is
in
trouble
,
either
thrusteth
him selfe
through
with
manie
sorowes
of
minde
,
or
woundeth
his
bodie
,
laying
violent
hands
on
him self
as
Iudas
did
.
On
the
contrarie
side
,
the
godly
man
flieth
to
the
Lord
and
putteth
his
confidence
in
him
,
when
he
is
in
greatest
extremitie
and
torment
.
Great
and
grieuous
were
the
troubles
of
that
holy
seruant
of
God
Iob
,
who
was
euen
in
a
maner
brought
vnto
deaths
dore
.
Neuerthelesse
,
in
the
midst
of
all
his
aduersitie
he
made
this
protestation
,
33
Wisdome
resteth
in
the
heart
of
the
prudent
man
,
but
[
that
]
which
is
within
fooles
,
See
like
seniēces
33.
chap.
12.23.13.16
.
maketh
it selfe
knowne
.
The
meaning
of
this
prouerbe
is
,
that
wise
men
can
keepe
counsell
,
but
fooles
can
hold
no
secret
.
Wisdome
so
resteth
in
the
heart
of
the
prudent
man
,
as
that
he
vttereth
not
that
which
he
knoweth
vndiscreetly
or
vaingloriously
.
But
that
which
is
in
the
heart
of
fooles
,
so
maketh
it selfe
knowne
,
as
that
he
publisheth
and
bableth
whatsoeuer
he
knoweth
,
be
it
good
or
bad
.
As
we
vse
to
say
in
our
common
prouerbe
,
in
it
is
and
out
it
must
.
34
Righteousnesse
exalteth
a
people
,
but
sin
is
a
reproch
to
nations
.
The
cause
of
the
safetie
,
and
againe
of
the
ruine
of
common
wealths
,
is
herein
declared
.
Righteousnesse
exalteth
a
people
.
The
knowledge
of
God
and
the
executing
of
wholsome
lawes
,
cause
the
inhabitants
of
a
land
to
prosper
and
to
be
praised
.
But
sinne
is
a
reproch
to
nations
.
Againe
,
the
vices
and
sinnes
of
countreyes
,
make
them
infamous
,
&
in
the
end
ouerthrow
them
.
Thus
in
old
time
the
lewes
were
reproched
for
their
stiffeneckednesse
,
35
The
kings
good
will
will
be
toward
an
vnderstanding
seruant
,
but
his
wrath
will
be
toward
him
who
causeth
shame
.
A
godly
ruler
will
affection
and
aduance
a
faithful
and
prudent
subiect
and
officer
,
THE
XV.
CHAPTER
.
1.
A
soft
answere
turneth
away
wrath
,
but
a
bitter
word
,
stirreth
vp
anger
.
But
a
bitter
word
stirreth
vp
anger
,
sharpe
and
reprochfull
termes
moue
choler
.
The
reason
hereof
is
manifest
.
For
by
the
speaking
of
an
hard
word
,
the
cause
of
anger
is
increased
.
Againe
by
vttering
of
a
gentle
speech
the
matter
of
wrath
is
diminished
.
2
The
toung
of
the
wise
setteth
forth
knowledge
,
but
the
mouth
of
fooles
,
powreth
out
folly
.
The
prudent
person
speaketh
in
such
sort
,
as
that
his
speeches
carie
a
grace
&
force
with
them
,
which
he
placeth
and
ordereth
rightly
and
wisely
.
The
vndiscret
man
on
the
other
side
,
hath
no
regard
either
to
the
matter
or
manner
of
his
speech
.
3
The
eyes
of
the
Lord
are
in
all
places
,
beholding
the
wicked
and
the
good
.
Here
is
obserued
,
that
the
all-seeing
spirite
of
the
Lord
vieweth
and
pondereth
all
the
corners
of
the
world
and
all
sorts
of
persons
.
This
is
all
one
with
that
which
the
author
of
the
Epistle
to
the
Hebrewes
meaneth
when
he
saith
,
Lord
whither
shall
I
go
from
thy
spirite
,
or
whither
shall
I
flye
from
thy
presence
.
If
I
clymbe
vp
to
heauen
thou
art
there
,
if
I
lay
my
bed
in
the
graue
,
behold
thou
art
there
also
.
Now
,
as
touching
the
persons
of
all
sortes
,
the
Lord
is
in
the
temple
of
his
holynesse
,
the
Lordes
throne
is
in
heauen
,
whose
eyes
behold
and
whose
eye
lids
try
the
sonnes
of
men
.
The
Lord
trieth
the
iust
man
,
4
The
healing
of
the
toung
is
as
tree
of
life
,
the
mischieuousnesse
of
it
,
is
as
a
breach
made
by
the
winde
.
As
a
tree
which
bringeth
forth
pleasant
and
holesome
fruites
,
5
A
foole
despiseth
his
fathers
instruction
,
but
he
which
regardeth
a
rebuke
,
is
very
wise
.
He
who
is
an
enemie
vnto
his
owne
well
fare
,
See
the
10.1
.
will
not
be
ruled
by
good
counsell
,
but
he
who
is
content
to
be
reproued
,
tendreth
his
owne
happie
estate
.
6
In
the
house
of
the
righteous
man
,
there
is
great
[
*
](A07874-e34270-b)
*
or
Strength
.
treasure
,
but
the
wicked
mans
reuenue
,
wasteth
of
it selfe
.
The
meaning
of
this
sentence
is
manifest
,
namely
,
that
the
goodes
of
the
iust
remaine
and
continew
firme
vnto
them
and
theirs
,
and
that
sinners
substance
consumeth
none
in
a
manner
can
tell
how
.
The
roote
of
this
sentence
is
to
be
found
in
the
booke
of
Deutronomie
,
7
The
lippes
of
the
wise
scatter
knowledge
,
but
the
heart
of
the
fooles
,
that
which
is
not
good
.
The
godly
wheresoeuer
they
come
,
speake
to
the
edification
of
their
brethren
.
In
their
houses
they
Cathechise
their
children
,
in
the
companie
of
their
neighbours
,
they
intreat
of
Gods
word
and
workes
,
finally
in
the
Church
if
they
be
teachers
,
they
publish
wholesome
doctrine
.
On
the
contrary
side
,
the
wicked
out
of
the
ill
treasure
of
their
hearts
bringing
foorth
euill
things
,
spread
abroad
errours
and
vanities
.
8
The
sacrifice
of
the
wicked
is
abhomination
to
the
Lord
,
but
the
prayer
of
the
righteous
,
is
acceptable
vnto
him
.
The
iudgement
which
the
Lord
carieth
as
well
concerning
the
wicked
as
the
iust
,
herein
is
reuealed
vnto
vs
.
The
sacrifice
of
the
wicked
is
abhominotion
to
the
Lord
,
not
onely
all
the
labour
but
all
the
cost
which
the
vnfaithfull
,
or
wicked
liuers
bestow
on
the
worship
of
God
is
in
vayne
:
the
prayer
of
the
righteous
is
acceptable
vnto
him
.
Euen
the
least
seruice
of
the
beleeuer
who
walketh
in
the
spirite
,
is
pretious
and
acceptable
to
the
Lord
,
because
he
accepteth
him
in
Christ
.
9
The
way
of
the
wicked
man
is
abhomination
to
the
Lord
,
but
he
loueth
him
,
who
followeth
after
righteousnesse
.
That
wicked
course
of
life
which
the
vngodly
lead
,
is
called
here
the
way
of
the
wicked
.
This
is
sayd
to
be
an
abhomination
to
the
Lord
,
because
the
iust
God
abhorreth
vnrighteousnesse
as
a
most
foule
and
filthie
thing
.
From
hence
it
commeth
,
that
so
many
plagues
fall
downe
from
heauen
vpon
the
sinner
,
and
that
(
as
the
Psalmist
speaketh
)
the
way
of
the
wicked
doth
perish
.
follow
after
righteousnesse
,
who
is
not
could
or
slow
in
doing
that
which
is
good
,
but
with
might
and
mayne
pursueth
after
what
soeuer
is
vpright
and
iust
.
True
it
is
,
we
can
neuer
attayne
vnto
perfect
righteousnesse
while
we
liue
in
this
world
,
but
with
our
whole
endeuour
we
must
follow
after
it
,
making
it
as
it
were
our
gaine
.
Him
,
who
thus
followeth
after
righteousnesse
,
the
Lord
loueth
.
The
meaning
of
this
speech
is
,
that
God
in
Christ
not
onely
fauoureth
or
accepteth
the
iust
person
,
but
that
he
vseth
to
bestow
many
benefites
on
him
,
as
signes
and
tokens
of
his
fatherly
good
will
.
Hence
it
is
,
that
they
who
walke
vprightly
,
haue
oftentimes
such
wealth
,
estimation
,
honour
and
prosperitie
in
this
world
.
Hence
it
is
,
that
alwayes
they
who
feare
the
Lord
,
are
indued
with
the
graces
of
Gods
spirit
,
and
abound
with
ioy
of
the
holy
Ghost
.
Finally
hence
it
is
,
that
the
true
worshippers
of
God
,
are
preserued
from
so
many
dangers
of
body
and
soule
,
and
that
oftentimes
miraculously
.
For
indeede
,
the
loue
of
God
is
to
be
considered
not
onely
in
the
affection
,
but
in
the
effectes
of
his
good
will
.
This
sentence
is
therefore
diligently
to
be
obserued
,
because
diuers
thinke
they
are
in
the
loue
of
God
and
shall
finde
sauour
through
Iesus
Christ
,
howsoeuer
they
commit
all
sorts
of
wickednesse
euen
with
greedinesse
,
or
proceede
in
their
euill
course
of
life
vntil
the
last
gaspe
.
But
either
such
do
greatly
deceiue
them selues
,
or
the
spirite
here
setteth
down
an
vntruth
,
which
once
to
imagine
were
most
horrible
and
impious
.
10
[
*
](A07874-e34540-b)
*
or
An
euill
chastisement
shall
be
.
Instruction
[
seemeth
]
euill
vnto
him
who
forsaketh
the
way
,
he
who
hateth
[
*
](A07874-e34560-b)
*
or
Reproofe
.
correction
shall
dye
.
The
vngodly
are
in
this
sentence
threatened
with
destruction
.
Instruction
seemeth
euill
vnto
him
who
forsaketh
the
way
,
the
doctrine
whereby
the
sinner
is
warned
and
instructed
,
displeaseth
him
,
as
being
in
his
eyes
too
sharpe
and
bitter
.
For
which
cause
,
he
shall
meete
with
some
greeuous
aduersitie
&
scourge
,
inflicted
by
God
or
man
.
He
who
hateth
correction
shall
dye
.
As
for
him
,
who
not
onely
forsaketh
the
way
of
vertue
,
but
hateth
reprofes
or
any
chastisements
whatsoeuer
,
he
shall
either
before
the
time
loose
this
temporall
life
,
or
after
this
life
,
dye
eternally
.
11
Hell
and
destruction
are
before
the
Lord
,
how
much
more
the
hearts
of
the
sonnes
of
men
.
There
is
nothing
hidden
from
the
all-seeing
spirit
of
the
Lord
be
it
neuer
so
secret
.
Hell
and
destruction
are
before
the
Lord
,
God
not
only
seeth
the
outward
things
which
are
on
the
face
of
the
earth
or
of
the
waters
,
but
he
knoweth
also
the
state
of
the
dead
and
damned
,
who
haue
their
being
in
the
graue
or
the
infernall
pit
.
The
condition
of
the
deceased
,
is
of
all
other
things
most
hidden
from
the
eyes
of
man
,
seeing
the
dead
neuer
returne
,
and
are
in
most
secret
and
deepe
places
.
For
this
cause
,
Iob
attributeth
this
prayse
vnto
God
as
being
peculiar
to
him
alone
,
that
hell
is
naked
before
him
,
and
destruction
vncouered
in
his
sight
.
how
much
more
the
hearts
of
the
sonnes
of
men
?
Hence
it
is
,
that
Ieremie
speaketh
after
this
sort
,
the
heart
of
man
is
euill
and
vnsearcheable
,
who
shall
know
it
?
I
the
Lord
who
search
the
heart
and
trye
the
reines
.
For
he
which
knoweth
those
things
which
haue
vnto
men
no
being
,
much
more
doth
know
those
things
,
which
although
they
are
secret
,
yet
they
are
.
12
A
scorner
loueth
not
him
who
rebuketh
him
,
neither
will
he
go
vnto
the
wise
.
He
is
a
scorner
,
who
either
in
wordes
scoffeth
at
Religion
,
or
so
carieth
him selfe
as
that
by
his
lewd
&
offensiue
conuersation
,
he
witnesseth
,
that
he
maketh
but
a
iest
or
mocke
therof
.
Such
a
wicked
man
,
esteemeth
not
but
hateth
not
onely
the
doctrine
but
the
person
of
him
,
who
telleth
him
of
his
faultes
.
Moreouer
,
he
abstaineth
both
from
the
companie
,
the
house
,
and
the
schoole
of
learned
men
.
Hence
it
is
,
that
prophane
people
are
so
good
fellows
,
with
those
who
are
like
them selues
,
but
such
straungers
with
their
godly
neighbours
and
their
faithfull
teachers
.
13
A
ioyfull
heart
maketh
a
[
*
](A07874-e34800-b)
*
or
Glad
.
good
countenance
,
but
by
the
sorrow
of
the
heart
,
the
[
*
](A07874-e34820-b)
*
or
Breath
.
spirite
is
broken
.
The
spirite
of
God
herein
speaketh
to
the
heauie
hearted
person
,
as
tender
mothers
are
wont
to
do
to
their
children
who
cry
,
when
they
tell
them
that
if
they
whine
thus
,
they
will
marre
their
faces
.
A
ioyfull
heart
maketh
a
good
countenance
.
A
merry
&
quiet
minde
maketh
not
onely
the
whole
body
healthfull
,
but
the
face
(
which
is
the
glory
thereof
,
&
wherein
the
senses
are
specially
seated
)
comely
.
For
,
the
affections
of
the
minde
,
pearce
into
the
whole
body
,
but
especially
worke
in
the
countenance
.
Hence
it
is
,
that
when
the
heart
is
chearefull
,
the
eye
is
quicke
,
the
cheekes
are
ruddie
,
the
bloud
is
cleare
,
the
skinne
is
faire
.
On
the
contrary
side
,
by
the
sorrow
of
the
heart
the
spirite
is
broken
.
Heart
grief
not
onely
marreth
the
looke
,
but
dulleth
the
spirites
in
such
sort
,
as
that
the
sorrowfull
wight
,
neither
hath
the
perfect
vse
of
his
wits
,
neither
can
with
ease
draw
his
breath
.
14
The
heart
of
the
prudent
man
seeketh
knowledge
,
but
the
mouth
of
fooles
is
fed
with
foolishnesse
.
Herein
is
declared
,
that
euery
man
seeketh
after
that
,
wherewith
he
is
delited
.
The
heart
of
the
prudent
man
seeketh
knowledge
,
the
soule
of
a
man
indued
with
vnderstanding
seeketh
for
learning
as
the
proper
food
therof
,
to
the
end
that
thereby
it
may
increase
in
wisedome
.
But
the
mouth
of
fooles
is
fed
with
foolishnesse
.
Not
onely
the
inward
soule
of
the
foole
is
delighted
with
vanitie
,
but
the
outward
partes
of
his
body
,
reioyce
therein
,
so
that
with
open
and
gaping
mouth
as
it
were
,
he
swilleth
in
and
feedeth
on
vayne
speeches
and
foolish
toyes
.
15
All
the
dayes
of
the
afflicted
person
are
euill
,
but
a
good
heart
,
is
[
*
](A07874-e34960-b)
*
Or
a
merry
heart
.
Or
his
dayes
who
hath
a
merry
heart
are
a
continuall
feast
.
But
the
sense
is
all
one
.
a
continuall
feast
.
Great
difference
there
is
betweene
a
woful
wight
and
a
merry
hearted
man
.
All
the
dayes
of
the
afflicted
person
are
euill
,
he
who
being
vnder
some
great
aduersitie
,
is
vexed
in
minde
as
one
not
well
contented
with
his
estate
,
can
neither
sleepe
,
eate
worke
,
nor
ioy
in
any
thing
at
any
time
,
but
both
night
&
day
seemeth
long
&
greeuous
vnto
him
,
because
the
grief
which
pained
him
,
causeth
him
to
mislike
what
soeuer
is
present
.
How
true
this
is
,
it
may
appeare
in
Iob
,
who
being
pressed
downe
with
manifold
and
sore
afflictions
,
complaineth
and
crieth
out
vnder
the
burthen
of
the
same
,
that
he
had
as
an
inheritance
the
mouths
of
vanitie
,
and
that
painefull
nightes
had
bene
appointed
vnto
him
.
When
(
saith
he
)
I
layd
me
downe
,
I
sayd
when
shall
I
arise
,
and
measuring
the
euening
,
I
am
full
with
tossing
too
and
fro
,
vnto
the
dawning
of
the
day
.
But
a
good
heart
is
a
continuall
feast
.
On
the
contrary
side
,
he
who
being
in
prosperitie
carieth
in
him
a
cheareful
minde
,
or
being
in
aduersitie
is
of
good
courage
,
or
being
in
any
condition
of
life
,
is
content
with
his
estate
,
and
quiet
in
his
conscience
passeth
away
his
life
and
dayes
so
pleasantly
,
as
they
doe
the
time
,
who
being
at
a
wedding
feast
,
there
tast
of
dainty
delicats
,
see
most
deliteso
me
spectacles
,
and
heare
most
sweet
instruments
of
Musicke
.
For
indeede
a
merrie
heart
continually
refresheth
a
man
with
securitie
,
and
comforteth
him
in
all
aduersitie
.
But
this
is
diligently
to
be
obserued
,
that
none
can
haue
a
chearefull
minde
indeede
,
but
onely
such
as
through
faith
in
Christ
hauing
peace
with
God
,
pollute
not
their
consciences
with
detestable
iniquities
.
For
indeede
euils
enter
in
into
such
,
to
trouble
their
mindes
,
to
prophane
their
ioyes
,
and
to
pul
them
from
the
continuall
feast
of
securitie
here
spoken
of
,
who
either
walke
in
the
committing
of
grosse
offences
,
or
are
close
hypocrites
and
dissemblers
.
16
Better
is
a
litle
with
the
feare
of
the
Lord
,
then
a
great
treasure
,
and
trouble
therewith
.
Better
is
a
litle
,
with
the
feare
of
the
Lord
,
with
godlynesse
causing
a
contented
minde
,
yea
and
working
ioy
in
the
holy
Ghost
,
than
great
treasure
,
them
the
aboundance
of
wealth
,
and
trouble
therewith
,
with
feare
,
care
,
sorrow
,
or
the
checke
of
an
ill
conscience
.
For
what
good
can
the
greatest
store
of
treasures
or
pleasures
do
a
man
,
when
he
hath
not
an
heart
to
enioy
them
?
17
Better
is
a
dinner
of
greene
herbes
where
loue
is
,
then
a
stalled
oxe
,
and
hatred
therewith
.
Better
is
a
dinner
of
greene
herbes
where
loue
is
,
slender
fare
where
concord
and
hartie
good
will
is
,
is
indeed
better
cheare
,
than
a
stalled
oxe
,
and
hatred
therewith
,
than
daintie
dishes
with
ill
will
or
brawling
.
For
indeede
loue
recompenceth
the
slendernesse
of
the
fare
,
but
hatred
and
brawling
causeth
most
delicate
meates
to
seeme
vnsauerie
.
18
An
angrie
man
stirreth
vp
contention
,
but
he
that
is
slow
to
wrath
appeaseth
strife
.
The
angrie
man
,
the
furious
person
whose
very
presence
is
hurtfull
,
stirreth
vp
contention
,
maketh
debate
where
none
was
before
,
but
he
that
is
slow
to
wrath
,
as
for
him
,
who
can
suffer
much
,
appeaseth
strife
,
he
causeth
contention
already
raised
to
cease
,
so
profitable
is
the
very
presence
of
the
patient
man
.
19
The
way
of
a
slothfull
man
is
as
an
hedge
of
thornes
,
but
the
path
of
the
righteous
is
[
as
]
a
paued
causey
.
The
way
of
a
slothfull
man
,
the
course
which
the
sluggard
taketh
in
going
about
his
affaires
,
is
as
an
hedge
of
thornes
,
is
slow
and
hard
.
For
he
goeth
creepingly
about
his
busines
,
yea
his
feares
&
griefes
pricke
him
and
stay
him
like
thornes
or
briars
.
But
the
path
of
the
righteous
is
as
a
paued
causey
.
The
order
which
the
godly
man
taketh
is
most
plaine
and
easie
,
who
so
readely
and
lustely
runneth
on
in
the
workes
of
his
calling
,
as
if
he
walked
on
a
paued
causey
.
20
A
wise
sonne
reioyceth
his
father
,
but
a
foolish
man
despiseth
his
mother
.
A
godly
child
at
all
times
by
his
obedience
comforteth
his
father
.
But
a
foolish
man
despiseth
his
mother
,
an
vngodly
youth
when
he
commeth
to
mans
age
,
maketh
no
account
of
his
parents
,
but
especially
contenneth
or
disobeyeth
her
who
bare
him
,
being
a
great
heauinesse
vnto
her
by
this
meanes
.
This
sentence
then
teacheth
,
that
we
owe
obedience
to
parents
both
whilest
we
are
yong
and
whilest
we
are
old
.
21
Foolishnesse
is
a
ioy
to
him
who
is
destitute
of
vnderstanding
,
but
a
man
of
vnderstanding
will
walke
vprightly
.
Foolishnesse
is
a
ioy
to
him
who
is
destitute
of
vnderstanding
,
a
vayne
man
is
delited
in
seeing
hearing
and
doing
of
vayne
things
.
But
a
man
of
vnderstanding
will
walke
vprightly
.
The
ioy
of
a
prudent
person
,
is
to
make
his
pathes
streight
or
to
do
the
will
of
God
.
22
Without
counsell
thoughts
come
to
nought
,
but
by
store
of
counsellors
they
shall
be
established
.
Intentes
not
aduised
on
,
vanish
or
haue
vnluckie
issue
,
but
those
enterprises
which
are
considered
on
or
debated
by
learned
counsell
,
are
afterward
executed
with
very
good
successe
.
23
Ioy
commeth
to
a
man
by
the
[
*
](A07874-e35550-b)
*
Or
speech
.
answere
of
his
mouth
,
and
how
good
is
a
word
in
his
season
?
This
sentence
conteineth
a
commendation
of
wise
speeches
.
Ioy
commeth
to
a
man
by
the
answere
of
his
mouth
.
A
gracious
speech
bringeth
gladnesse
to
him
who
vttered
it
.
For
he
reioyceth
,
either
for
the
honor
which
is
giuen
him
for
his
wordes
,
or
for
the
profite
which
he
seeth
other
thereby
receiue
.
And
how
good
is
a
word
in
his
season
.
How
profitable
and
delitesome
is
counsell
or
instruction
,
giuen
in
time
of
necessitie
,
and
when
it
falleth
out
well
?
24
The
way
to
life
aboue
[
is
walkt
in
]
by
the
wise
man
to
the
end
that
he
may
depart
from
hell
below
.
There
is
a
double
way
,
the
one
streight
which
leadeth
to
life
,
and
this
onely
the
wise
do
find
,
the
other
broad
,
which
leadeth
to
destruction
,
and
this
the
vngodly
walke
in
,
but
the
prudent
auoyde
it
.
Wherfore
,
the
meditation
of
the
faithfull
is
on
holy
things
,
yea
their
conuersation
is
heauenly
,
to
this
end
,
that
not
being
intangled
with
sinne
or
the
world
,
they
may
be
preserued
from
destruction
&
damnation
.
Thus
then
doth
the
path
of
vertue
bring
the
godly
at
last
to
lifeaboue
,
whom
not
onely
it
raiseth
vp
to
heauenly
thoughtes
&
actions
,
but
lifteth
vp
in
the
end
to
celestiall
glory
.
25
The
Lord
will
destroy
the
house
of
the
proud
,
but
he
will
establish
the
border
of
the
widow
.
This
sentence
commendeth
the
iustice
of
God
,
vnto
the
terrifying
of
mightie
oppressours
,
The
Lord
then
will
destroye
the
house
of
the
proud
,
God
often
ouerthroweth
their
families
yea
pulleth
them
vp
by
the
rootes
,
who
in
the
pride
of
their
hearts
haue
oppressed
the
poore
taking
from
them
either
their
lands
or
goods
.
But
he
will
establish
the
border
of
the
widow
.
The
Lord
will
restore
the
poore
to
their
right
,
or
els
by
some
meanes
or
other
he
will
so
defend
their
possessions
and
fields
against
the
power
of
the
mightie
that
they
shall
not
be
able
to
pull
them
out
of
their
hands
.
26
The
thoughtes
of
the
wicked
man
are
abhomination
to
the
Lord
,
but
the
wordes
of
the
pure
,
are
pleasant
wordes
.
All
things
which
proceede
from
the
wicked
as
for
example
euen
their
thoughtes
are
vncleane
and
abhominable
in
the
sight
of
God
.
On
the
contrary
side
,
27
He
which
is
giuen
to
gaine
troubleth
his
owne
house
,
but
he
which
hateth
gifts
shall
liue
.
Couetousnesse
is
herein
threatened
.
He
which
is
given
to
gaine
troubleth
his
owne
house
.
Such
a
one
as
getteth
goods
by
hooke
or
crook
,
or
is
addicted
to
euil
gaine
,
But
he
which
hateth
giftes
shall
liue
.
On
the
contrary
side
,
such
a
one
as
abhorreth
bribes
giuen
to
peruert
iustice
or
to
any
such
ill
intent
,
shall
liue
in
prosperitie
and
peace
.
28
The
heart
of
the
righteous
studieth
to
speake
,
but
the
mouth
of
the
wicked
[
*
](A07874-e35930-b)
*
or
Powreth
.
bableth
out
euill
things
.
A
good
man
out
of
the
good
treasure
of
his
heart
bringeth
foorth
good
things
,
The
heart
of
the
iust
man
studieth
to
speake
,
the
vpright
person
premeditateth
what
to
say
and
when
and
how
to
vtter
his
wordes
.
But
the
mouth
of
the
wicked
powreth
foorth
euill
things
.
The
mouth
of
the
vngodly
can
neither
be
silent
nor
speake
well
,
but
pratleth
and
bableth
,
vaynely
,
rashly
,
offensiuely
and
lewdly
.
29
The
Lord
is
[
farre
off
]
from
the
wicked
,
but
he
heareth
the
prayer
of
the
righteous
.
30
The
light
of
the
eyes
reioyceth
the
heart
,
and
a
good
hearing
maketh
the
bones
fat
.
Those
things
which
are
teceiued
in
by
the
eye
or
eare
,
haue
great
force
to
affect
a
man
.
The
light
of
the
eyes
reioyceth
the
heart
,
a
sight
pleasant
and
acceptable
to
the
eye
,
reuiueth
the
spirites
,
and
a
good
hearing
maketh
the
bones
fat
,
a
good
report
but
especially
the
doctrine
of
the
Gospell
which
is
the
voyce
of
ioye
and
gladnesse
,
not
onely
comforteth
the
minde
,
but
causeth
the
body
to
be
in
good
plight
.
31
The
eare
that
hearkeneth
to
the
[
*
](A07874-e36150-b)
*
or
Reprose
.
correction
of
life
,
shall
lodge
among
the
wise
.
The
care
that
hearkeneth
,
the
person
which
heareth
&
yeeldeth
obedience
,
to
the
correction
of
life
,
to
wholesome
reproofes
which
teach
men
to
liue
well
here
,
and
lead
them
to
life
eternall
,
shall
lodge
among
the
wise
,
shall
not
onely
in
this
world
haue
a
place
yea
honour
also
among
the
learned
,
but
hereafter
raigne
with
them
in
Gods
kingdome
.
32
He
that
[
*
](A07874-e36240-b)
*
Or
withdraweth
him self
from
instruction
.
refuseth
instruction
,
despiseth
his
owne
soule
,
but
he
that
obeyeth
correction
,
possesseth
his
owne
heart
.
He
that
refuseth
instruction
,
the
contemner
of
good
counsell
,
who
neither
is
wise
him selfe
nor
will
be
taught
by
other
,
despiseth
his
owne
soule
,
by
want
of
knowledge
and
grace
,
layeth
open
his
life
to
destruction
.
But
he
that
obeyeth
correction
,
possesseth
his
owne
heart
.
On
the
contrary
side
,
he
who
doth
profit
by
rebukes
,
preserueth
his
soule
from
death
and
from
Gods
wrath
.
33
The
feare
of
the
Lord
is
the
instruction
of
wisdome
,
and
before
honor
[
goeth
]
humilitie
.
The
feare
of
the
Lord
,
the
reuerence
of
God
,
is
the
instruction
of
wisedome
,
And
before
honor
goeth
humilitie
.
And
lowlynesse
of
mind
bringeth
a
man
to
glorie
.
THE
XVI
.
CHAPTER
.
1
The
preparations
of
the
heart
are
in
man
,
but
the
answere
of
the
toung
is
from
the
Lord
.
THe
preparations
of
the
heart
are
in
man
,
oftentimes
a
man
hath
whole
armies
as
it
were
of
thoughts
in
his
minde
,
therein
placed
in
an
exact
order
as
in
battaile
array
,
but
the
answere
of
the
toung
is
from
the
Lord
,
but
when
a
man
hath
set
downe
how
to
speake
,
the
vttering
of
his
minde
is
as
God
shall
open
his
mouth
.
Here
then
is
taught
,
that
when
a
man
hath
obtained
a
former
grace
of
thincking
well
,
he
standeth
in
need
of
a
second
grace
,
namely
to
speake
well
,
without
which
he
shall
neuer
be
able
to
vtter
aright
any
part
of
that
matter
or
one
of
those
wordes
,
which
he
hath
thought
on
or
cond
by
heart
.
2
All
the
wayes
of
a
man
are
pure
in
his
owne
eyes
,
but
the
Lord
pondereth
the
spirites
.
All
the
wayes
of
a
man
are
pure
in
his
owne
eyes
,
a
man
looketh
onely
on
his
outward
actions
which
seeme
faire
and
cleane
in
his
sight
,
so
that
therein
he
pleaseth
and
iustifieth
him selfe
.
But
the
Lord
pondereth
the
spirites
.
On
the
other
side
,
the
Lord
considereth
the
inward
intentes
and
affections
of
the
heart
,
yea
he
weigheth
them
and
proueth
them
,
euen
as
a
good
Magistrate
,
tryeth
the
measures
of
his
subiects
by
the
common
standard
.
3
Commit
thy
workes
vnto
the
Lord
,
37.5
55.23
.
See
this
sentence
alledged
.
1.
Pet.
4.
and
thy
thoughtes
shall
be
directed
.
Commit
thy
workes
vnto
the
Lord
,
whereas
thy
troubles
and
thy
labours
in
thy
calling
,
are
as
it
were
certaine
weightie
burdens
which
lye
on
thy
backe
,
torment
not
thy selfe
with
care
,
but
roll
them
as
it
were
vpon
almightie
God
,
and
thy
thoughtes
shall
be
directed
:
for
so
thy
desires
shall
at
last
happely
be
accomplisheth
.
Now
,
by
what
meanes
or
after
what
sort
we
are
to
cast
our
affaires
on
God
,
the
Apostle
Paule
declareth
in
his
Epistle
to
the
Philippians
when
he
saith
,
be
carefull
for
nothing
,
but
in
euery
case
,
let
your
petitions
be
made
knowen
vnto
God
,
by
prayer
and
supplication
with
thankes
giuing
,
and
(
so
)
that
peace
of
God
which
passeth
all
vnderstanding
,
shall
keepe
your
hearts
and
mindes
in
Christ
Iesus
.
Thus
did
that
worthie
Queene
Hester
,
who
although
it
was
present
death
for
her
to
goe
in
to
the
king
(
vnlesse
she
should
finde
speciall
fauour
in
his
eyes
)
yet
she
so
committed
her
wayes
to
the
Lord
,
(
hauing
first
vsed
prayer
and
fasting
)
that
saying
to
her selfe
if
I
perish
,
I
perish
,
she
boldly
entred
into
his
presence
.
4
The
Lord
hath
made
all
men
for
him selfe
,
yea
euen
the
wicked
man
,
vnto
the
day
of
euill
.
Predestination
is
here
spoken
of
.
The
Lord
,
the
eternall
God
by
whom
all
things
haue
their
being
,
hath
made
,
hath
not
onely
foreknowen
but
ordained
,
all
men
,
aswell
Iewes
and
Gentils
young
as
old
,
rich
as
poore
,
for
him selfe
,
for
the
setting
forth
of
his
wisdome
,
power
,
iustice
,
and
glorie
.
Yea
euen
the
wicked
man
,
he
hath
ordained
the
reprobate
person
him self
also
(
who
because
he
is
an
enemie
to
Gods
glorie
may
seeme
not
to
haue
bene
appointed
or
created
to
his
glorie
)
vnto
the
day
of
euill
,
to
the
day
of
Iudgement
and
of
execution
,
that
so
in
this
vessell
of
wrath
,
the
iustice
of
God
may
be
declared
.
The
originall
cause
of
the
damnation
of
men
,
is
in
them selues
,
seeing
they
are
wicked
of
them selues
without
any
compulsion
offred
on
the
Lordes
part
.
But
(
as
here
is
shewed
(
the
will
of
God
which
is
a
rule
of
iustice
,
is
the
fountaine
not
onely
of
election
,
but
of
reprobation
.
Thus
God
is
without
fault
in
refusing
the
wicked
,
sith
he
is
indebted
vnto
none
,
but
the
wicked
are
most
iustly
condemned
,
because
by
their
sinnes
they
are
indebted
vnto
God
.
5
Euery
one
who
is
proud
in
heart
,
is
abhomination
to
the
Lord
,
though
hand
ioyne
in
hand
,
he
shall
not
be
vnpunished
.
6
By
mercie
and
truth
iniquitie
is
purged
,
and
by
the
feare
of
God
euill
is
departed
from
.
It
is
most
sure
and
certaine
,
that
sinnes
are
couered
and
pardoned
vnto
men
,
not
by
the
vertue
or
excellencie
of
their
good
workes
or
merites
,
but
by
the
tender
mercy
of
God
in
Christ
,
Nebuchadnezar
,
breake
of
thy
sinnes
with
righteousnesse
,
and
thine
iniquities
with
mercy
toward
the
afflicted
,
that
thy
prosperitie
may
be
prolonged
.
Thus
then
,
by
mercie
and
truth
iniquitie
is
purged
,
sinne
committed
is
remitted
by
the
meere
grace
of
God
in
Christ
,
in
whom
all
his
promises
are
yea
and
amen
,
but
moreouer
,
when
pitifulnesse
and
faithfulnesse
is
practised
,
temporall
chastisements
for
foule
faults
threatened
or
inflicted
,
are
stayed
or
remoued
,
the
Lord
beyng
well
pleased
with
such
sacrifices
of
obedience
,
albeit
the
sacrifice
which
Christ
hath
offred
on
the
Crosse
is
onely
meritorious
,
who
is
the
onely
propitiation
for
our
sinnes
.
And
by
the
feare
of
God
euill
is
departed
from
.
The
awe
or
reuerence
of
the
Lord
,
is
that
thing
which
maketh
men
to
shunne
sinne
,
so
that
abstayning
from
iniquitie
,
they
incurre
not
the
wrath
or
indignation
of
the
Lord
.
This
verse
them
teacheth
whereby
the
pollution
of
sinne
may
so
be
washt
away
,
as
that
it
shall
not
cry
for
vengeance
,
and
againe
whereby
,
it
may
so
be
auoyded
,
as
that
it
shall
not
be
able
to
infect
vs
.
7
When
the
Lord
fauoureth
the
wayes
of
a
man
,
he
maketh
his
enemies
at
peace
with
him
.
When
the
Lord
fauoureth
the
wayes
of
a
man
,
at
what
time
God
is
reconciled
to
an
vpright
person
,
he
maketh
his
enemtes
,
he
causeth
those
who
were
his
aduersaries
for
the
time
,
to
be
at
peace
with
him
,
not
onely
to
lay
aside
their
hatred
,
but
to
beare
good
will
or
to
enter
into
a
league
of
friendship
with
him
.
8
Better
is
a
litle
with
righteousnesse
,
then
a
great
reuenue
with
wrong
.
A
small
stocke
gotten
,
prospereth
better
and
is
more
to
be
esteemed
,
then
great
wealth
scraped
together
by
iniurie
and
oppression
.
9
The
heart
of
man
purposeth
his
way
,
but
the
Lord
ordereth
his
steps
.
Man
purposeth
as
we
say
,
but
God
disposeth
.
Many
iourneyes
are
often
intended
,
many
courses
are
deuised
,
but
God
causeth
things
to
come
to
passe
,
as
he
seeth
good
.
10
A
diuine
sentence
shall
be
in
the
lippes
of
the
king
,
his
mouth
shal
not
transgresse
in
iudgement
.
Kings
in
old
time
did
vse
to
sit
in
iudgement
.
Hence
it
is
that
here
it
is
sayd
,
a
diuine
sentence
shall
be
in
the
lips
of
the
king
.
The
meaning
hereof
is
,
His
lips
shall
not
transgresse
in
iudgement
,
he
should
neuer
giue
a
rash
or
false
sentence
on
any
matter
.
The
beame
and
scole
of
the
ballances
of
iustice
,
belong
to
the
Lord
,
all
the
weights
of
the
bagge
,
are
his
worke
.
All
the
parts
of
the
ballance
and
all
things
thereto
belonging
,
are
the
Lordes
ordinance
,
yea
he
hath
also
commaunded
that
they
be
vsed
aright
.
12
It
should
be
an
abhomination
to
kings
to
commit
wickednesse
,
for
the
throne
is
established
by
iustice
.
It
should
be
an
abhomination
to
kings
to
commit
wickednes
,
it
is
the
part
of
rulers
so
to
abhorre
the
working
of
iniquitie
,
For
the
throne
is
established
by
iustice
.
The
cause
why
Princes
should
aboue
all
other
abhorre
iniquitie
is
,
because
the
royall
crown
and
authoritie
is
mainteined
,
not
so
much
by
strength
as
by
equitie
,
which
subiects
loue
and
God
doth
blesse
.
13
Righteous
lippes
[
should
be
]
the
delite
of
kings
,
and
he
who
speaketh
right
things
,
is
to
be
loued
[
by
them
.
]
Righteous
lips
should
be
the
delite
of
kings
,
wise
and
faithfull
speeches
should
please
Princes
,
and
he
who
speaketh
right
things
is
to
be
loued
by
them
,
the
person
also
who
vttereth
the
truth
or
giueth
sage
aduise
,
is
to
be
entertained
in
their
courts
and
to
be
esteemed
.
14
The
wrath
of
a
king
is
as
messengers
of
death
,
but
a
wise
man
will
pacifie
it
.
The
wrath
of
a
king
is
as
messengers
of
death
,
the
furie
of
Princes
is
of
so
great
force
,
as
that
it
is
a
signe
of
some
heauie
vengeance
or
of
▪
present
death
,
But
a
wise
man
will
pacifie
it
.
A
prudent
person
by
some
gracious
speech
or
wittie
deuise
,
wil
ouercome
and
appease
the
indignation
of
a
Prince
,
15
In
the
light
of
the
kings
countenance
is
life
,
&
his
fauour
is
as
a
thicke
cloud
of
the
latter
raine
.
In
the
light
of
the
kings
countenance
,
in
the
chearefull
&
louing
looke
of
the
Prince
is
ioy
and
comfort
,
and
his
fauour
is
as
a
thicke
cloud
of
the
latter
raine
,
his
good
will
also
is
verie
beneficiall
and
profitable
.
For
as
the
latter
raine
doth
much
good
to
the
ground
and
causeth
the
fruites
of
the
earth
to
reuiue
and
florish
,
so
the
fauour
of
the
king
is
not
onely
very
comfortable
,
but
verie
fruitfull
.
16
How
much
better
is
it
to
get
wisedome
then
gold
,
and
to
get
prudence
,
how
much
more
to
be
desire
,
then
siluer
.
Seeing
the
possession
of
wisdome
bestoweth
temporall
and
eternall
life
on
men
,
is
it
not
infinitely
to
be
preferred
,
17
To
depart
from
euill
,
is
the
fortresse
of
the
vpright
,
he
which
keepeth
his
way
,
keepeth
his
life
.
The
forsaking
of
sinne
or
abstaining
there-from
,
18
Pride
goeth
before
destruction
,
and
an
high
minde
before
a
fall
.
Hawghtinesse
and
arrogancie
are
the
causes
of
confusion
and
of
manifold
calamities
yea
of
vtter
ruine
,
which
oftentimes
euen
in
this
life
befalleth
proud
persons
as
their
proper
reward
.
19
Better
it
is
to
be
of
an
humble
mind
with
the
lowly
,
than
to
diuide
the
spoyles
with
the
proud
.
It
is
more
profitable
and
commendable
indeede
,
together
with
the
afflicted
people
of
God
to
be
bruised
in
heart
and
lowe
in
port
as
captiues
vsually
are
,
11
,
25.
than
after
the
manner
of
insolent
conquerors
who
diuide
the
spoyles
,
to
be
stately
in
behauiour
or
to
practise
any
tyrannie
.
20
He
which
hearkeneth
to
the
word
obtaineth
that
which
is
good
,
and
blessed
is
he
who
trusteth
in
the
Lord
.
He
that
exerciseth
him selfe
in
reading
and
hearing
the
word
of
God
,
shall
thereby
finde
great
comfort
and
instruction
.
So
also
he
which
beleeuing
the
word
,
21
He
who
is
wife
in
heart
is
to
be
called
prudent
,
but
the
sweetnesse
of
the
lippes
giueth
instruction
.
He
who
is
wise
in
heart
,
he
which
knoweth
much
,
is
to
be
called
prudent
,
is
to
be
commended
as
a
learned
man
,
but
the
sweetnesse
of
the
lippes
,
but
an
elequent
or
gracious
vtterance
,
giueth
instruction
,
edifieth
and
profiteth
the
hearer
.
22
Vnderstanding
is
a
well
spring
of
life
to
them
that
haue
it
,
but
the
doctrine
of
fooles
[
is
a
well
spring
]
of
follie
.
Vnderstanding
is
a
well
spring
of
life
to
them
that
haue
it
,
true
knowledge
ministreth
continuall
instruction
to
those
who
therewith
are
indued
,
being
in
this
respect
like
to
a
fountaine
which
floweth
with
tunning
waters
.
But
the
doctrine
of
fooles
is
a
well
spring
of
follie
.
As
for
the
instructions
which
seducers
giue
,
they
do
but
infect
peoples
mindes
with
errours
and
vices
,
so
that
although
their
doctrine
floweth
from
them
,
yet
it
is
but
as
a
spring
of
filthie
or
deadly
waters
.
23
The
heart
of
the
wise
man
guideth
his
mouth
wisely
,
and
by
his
lippes
he
ministreth
instruction
.
The
heart
of
the
wise
man
,
the
minde
of
the
learned
man
,
guideth
his
mouth
wisely
,
moderateth
his
mouth
for
matter
and
manner
of
speech
,
and
by
his
lippes
he
ministreth
instruction
,
and
the
wise
man
by
his
gracious
vtterance
,
edifieth
the
hearers
.
24
Pleasant
speeches
are
as
it
were
an
honie
comb
,
sweetnesse
to
the
soule
and
health
to
the
bones
.
Pleasant
speeches
,
cloquent
wordes
and
sayings
,
are
as
it
were
an
hony
combe
sweetnesse
to
the
soule
,
delite
the
minde
as
honie
doth
the
tast
of
the
mouth
,
and
health
to
the
bones
,
and
cure
also
the
body
,
which
they
refresh
and
oftentimes
restore
to
health
.
25
There
is
a
way
which
seemeth
streight
to
a
man
,
the
end
whereof
is
the
high
way
to
death
.
The
committing
of
sinne
in
the
beginning
seemeth
a
good
way
vnto
man
in
regard
of
pleasure
or
profit
,
but
in
the
end
it
worketh
destruction
.
26
He
which
is
troublesome
troubleth
him selfe
,
for
his
mouth
[
recoileth
]
vpon
him selfe
.
He
which
is
troublesome
,
troubleth
him selfe
,
draweth
trouble
vpon
his
owne
pate
,
for
his
mouth
rocoileth
vpon
him selfe
,
for
his
slaunderous
or
hurtfull
speech
,
whereby
he
went
about
to
harme
his
neighbour
,
causeth
him
to
be
hateth
or
to
be
punished
,
being
found
false
in
the
end
.
Behold
then
he
shall
trauaile
with
wickednesse
,
for
he
hath
conceiued
a
mischief
,
but
he
shall
bring
foorth
a
lye
.
He
hath
made
a
pit
and
digged
it
,
and
is
fallen
into
the
pit
that
he
made
,
his
mischief
shall
returne
vpon
his
owne
head
,
and
his
crueltie
vpon
his
owne
pate
.
27
Awicked
man
diggeth
vp
euill
,
and
in
his
lippes
is
as
it
were
burning
fire
.
A
wicked
man
diggeth
vp
euill
,
a
malitious
person
secretly
practiseth
mischief
against
his
neighbour
to
vndermine
him
thereby
,
and
his
lippes
is
as
it
were
burning
fire
,
and
in
his
mouth
are
railings
as
hote
and
as
hurtfull
as
coales
of
iuniper
.
28
A
froward
person
soweth
strife
,
and
a
tale
teller
separateth
a
chief
friend
.
A
froward
person
soweth
strise
,
a
treacherous
backbiter
maketh
contention
,
and
a
tale
teller
separateth
a
chief
friend
,
&
a
secret
whisperer
causeth
diuision
,
yea
such
a
separation
,
as
that
the
greatest
friends
in
the
world
forsake
each
other
.
29
A
mischieuous
man
intiseth
his
neighbour
,
to
the
end
he
may
lead
him
aside
into
some
euill
way
.
A
seducer
,
by
faire
or
craftie
speeches
,
perswadeth
and
prolleth
on
his
neighbour
,
to
goe
to
that
place
wherein
he
may
be
in
danger
,
or
to
doe
that
thing
which
may
be
hurtfull
to
his
body
or
soule
.
30
He
which
wincketh
with
his
eyes
,
doth
it
to
deuise
mischief
,
he
which
biteth
his
lippes
,
worketh
harme
.
He
which
wincketh
with
his
eyes
,
that
person
who
vseth
often
to
shut
his
eye
lids
,
doth
it
to
deuise
mischief
,
commonly
thinketh
on
some
euill
which
yet
for
the
time
he
keepeth
close
and
dissembleth
.
He
which
hiteth
his
lippes
.
But
that
person
who
in
his
angrie
mood
showeth
by
some
signe
in
his
lippes-that
he
is
ossended
,
worketh
harme
,
doth
not
stand
deuising
,
but
presently
executeth
some
mischief
.
31
The
gray
head
is
a
crowne
of
glorie
,
[
*
](A07874-e38710-b)
*
Or
which
is
found
.
when
it
is
found
in
the
way
of
righteousnesse
.
The
gray
head
is
a
crowne
of
glory
.
Hoarie
haires
are
a
singular
ornament
.
For
indeede
,
first
,
they
are
a
garland
which
not
the
art
of
man
,
but
the
finger
of
the
Lord
hath
fashioned
and
set
on
the
head
.
When
it
is
found
in
the
way
of
righteousnesse
.
This
siluer
crowne
of
gray
haires
is
then
most
glorious
,
when
it
is
seen
on
the
head
of
a
iust
man
,
who
commonly
attayneth
to
it
,
whereas
the
wicked
man
is
cut
of
in
his
youth
.
For
indeed
,
32
He
who
is
slow
to
wrath
is
better
then
the
mightie
man
,
and
he
which
ruleth
his
owne
mynde
,
is
better
then
he
which
winneth
a
Citie
.
He
who
is
slow
to
wrath
,
he
which
is
of
a
patient
mind
,
is
better
then
the
mightie
man
,
is
more
excellent
then
he
who
is
strong
of
body
.
He
is
I
say
the
more
excellent
,
because
the
patient
man
can
beare
reproches
,
which
are
more
vntolerable
to
be
indureth
,
than
the
greatest
burdens
which
are
wont
to
be
layd
on
the
backes
of
those
,
who
are
strongest
.
And
he
which
ruleth
his
owne
mynde
,
is
better
then
he
which
winneth
a
citie
.
Moreouer
,
such
a
one
as
subdueth
his
affections
,
is
a
greater
conqueror
then
any
Captaine
or
Emperour
for
he
subdueth
those
things
which
are
most
strong
as
sinnes
and
Sathan
,
and
which
are
more
inuincible
then
Towers
and
Castles
.
33
The
lot
is
cast
into
the
lap
,
but
the
whole
disposition
thereof
,
is
of
the
lot
.
This
sentence
teacheth
,
THE
XVII
.
CHAPTER
.
1
Better
is
a
morsell
of
dry
[
bread
]
[
if
]
peace
be
with
it
,
then
an
house
full
of
[
*
](A07874-e39020-b)
*
Or
of
fat
beasts
which
are
slaine
.
sacrifices
with
strife
.
BEtter
is
a
morsell
of
dry
bread
,
a
litle
homely
fare
in
a
poore
cottage
with
ioy
and
quietnesse
of
mynde
,
is
more
to
be
esteemed
then
an
house
,
full
of
sacrifices
,
with
strife
,
then
store
of
daintie
dishes
in
a
Princely
Pallace
,
with
brawling
or
contention
.
For
indeede
,
peace
is
better
then
all
delicates
.
2
A
wise
seruaunt
shall
haue
rule
ouer
a
lewd
sonne
,
and
he
shall
diuide
the
inheritance
among
the
brethren
.
He
which
being
by
condition
a
bondman
,
carieth
him selfe
dutifully
toward
his
maister
,
through
Gods
prouidence
is
appointed
sometimes
to
be
gardian
or
gouernour
of
some
one
of
his
children
,
and
specially
of
such
a
one
,
as
is
rude
and
dissolute
youth
.
Now
moreouer
,
somtimes
also
he
is
so
trusted
by
his
maister
,
that
he
leaueth
vnto
him
his
goods
,
to
distribute
the
same
among
all
his
sonnes
.
3
The
fining
pot
is
for
the
siluer
&
the
[
*
](A07874-e39140-b)
*
Or
chrusible
.
fornace
for
the
gold
,
but
the
Lord
trieth
the
harts
.
As
the
vessels
which
the
gold-mith
,
4
The
wicked
man
hearkeneth
to
lying
lippes
,
and
the
deceitfull
man
giueth
heed
to
the
peruerse
toung
.
Herein
is
declared
,
The
wicked
man
hearkeneth
to
lying
lippes
,
he
who
is
giuen
to
do
euill
,
listeneth
willingly
to
false
suggestions
,
and
the
deceitfull
man
giueth
heed
to
the
peruers
toung
.
On
the
contrary
side
againe
,
the
dissembler
heareth
with
ioy
secret
wispering
or
slaunders
,
which
tend
to
the
hurt
of
his
neighbour
.
5
He
that
mocked
the
poore
man
,
reprocheth
him
that
made
him
,
he
that
reioyceth
at
[
his
]
aduersitie
,
shall
not
be
vnpunished
.
That
person
who
derideth
the
afflicted
for
their
affliction
dishonoreth
God
,
whom
in
his
creatures
he
disgraceth
.
Againe
,
he
that
is
glad
to
see
his
poore
neighbour
in
miserie
or
therein
shall
insult
ouer
him
(
as
Shimei
did
ouer
Dauid
)
shall
surely
be
reuenged
.
6
Childrens
children
are
the
crowne
of
the
elders
,
&
the
glorie
of
children
,
are
their
fathers
.
Young
imps
,
are
a
garland
of
comfort
and
of
praise
vnto
their
auncestors
.
For
in
them
they
liue
,
7
Excellent
talke
becommeth
not
a
[
*
](A07874-e39470-b)
*
Or
foole
.
vayne
man
,
much
lesse
doth
vayne
talke
become
an
excellent
man
.
Excellent
talke
,
graue
speech
concerning
waightie
matters
or
holy
things
as
faith
and
repentance
,
becommeth
not
a
vayne
man
,
beseemeth
a
contemptible
person
or
dissolute
liuer
,
much
lesse
doth
vayne
talke
become
an
excellent
man
,
corrupt
and
vnsauerie
communication
then
,
doth
farre
worse
become
one
that
excelleth
other
in
vertue
or
authoritie
.
For
example
,
it
becommeth
not
a
churle
to
boast
of
liberalitie
or
to
talke
thereof
,
but
it
lesse
becommeth
one
that
is
francke
,
to
promise
that
which
he
doth
not
or
will
not
performe
.
Againe
,
it
beseemeth
not
a
prophane
Atheist
to
talke
of
Religion
,
but
it
lesse
beseemeth
a
professed
Christian
,
to
sweare
,
to
lye
,
or
to
vse
such
filthie
talke
as
is
common
in
the
mouthes
of
Protestantes
now
a
dayes
.
Moreouer
,
it
is
an
absurde
thing
that
a
simple
or
vnlearned
man
,
who
neither
knoweth
one
letter
of
the
booke
nor
vnderstandeth
the
principles
of
Religion
,
should
discourse
of
the
deepest
mysteries
of
Diuinitie
,
or
dispute
of
the
controuersies
of
these
times
.
But
it
lesse
befitteth
learned
or
godly
Preachers
,
to
teach
lyes
,
to
raile
,
to
scoffe
,
or
to
stuffe
out
their
Sermons
with
many
vayne
or
foolish
fables
.
Finally
,
it
is
vnmeet
for
a
meane
person
to
occupie
him selfe
in
speaking
of
matters
of
state
or
the
highest
points
in
common
wealth
affayres
:
but
then
it
must
needes
be
more
vnmeet
for
any
worthie
personage
,
to
spend
time
in
talking
of
games
&
pastimes
,
of
dice
and
cardes
,
of
buls
and
beares
,
or
such
other
toyes
or
vanities
.
8
A
gift
in
his
eyes
who
therewith
is
delighted
,
is
as
a
verie
pleasant
pretious
stone
,
it
prospereth
,
whither
soeuer
it
tendeth
.
A
present
is
so
welcome
to
a
couetous
man
,
as
that
it
obtaineth
any
thing
at
his
hand
.
For
whether
it
be
giuen
to
get
an
office
,
or
to
find
pardon
of
an
offence
or
to
appease
wrath
,
or
to
winne
fauour
,
it
hath
a
prosperous
successe
.
9
He
which
couereth
a
transgression
,
seeketh
loue
,
but
he
that
repeateth
a
matter
,
separateth
the
chief
friend
.
He
is
a
good
preseruer
of
concorde
who
letteth
a
fault
slip
or
burieth
in
silence
an
old
offence
,
One
reproofe
entreth
more
into
him
that
hath
vnderstanding
,
then
an
hundred
stripes
into
a
foole
.
An
admonition
by
words
be
it
neuer
so
short
,
not
onely
grieueth
but
bettereth
the
wise
and
humble
person
.
On
the
contrarie
side
,
euen
correction
by
stripes
be
it
neuer
so
sharpe
or
continuall
,
litle
or
no
whit
at
all
pierceth
or
amendeth
the
obstinate
wicked
man
.
11
The
wicked
man
seeketh
rebellion
only
:
at
the
last
a
cruell
messenger
shall
be
sent
against
him
.
The
vngodly
man
proceeding
on
in
his
sinnes
,
shal
meete
at
the
length
with
some
instrument
or
viall
of
Gods
vengeance
.
12
[
*
](A07874-e39740-b)
*
Or
it
is
better
to
meete
a
she
beare
.
&c.
So
doth
Paule
.
2.
Thess.
3.2
.
See
an
example
in
the
men
of
Creta
.
Tit.
1.12
.
Let
a
she
beare
robbed
of
her
whelpes
meete
a
man
,
and
not
a
foole
in
his
folly
.
Salomon
here
prayeth
,
that
the
godly
man
be
deliuered
from
vnorderly
and
vnreasonable
men
.
Of
all
wild
beasts
,
a
beare
most
exceedeth
in
rage
.
Now
if
at
any
time
she
be
robbed
of
her
whelps
,
her
fiercenesse
is
doubled
.
It
is
then
a
dangerous
thing
to
be
met
on
sodaine
by
a
beare
.
But
it
is
yet
more
perillous
,
for
a
man
to
meete
a
ruffian
or
a
furious
person
.
For
a
beare
may
be
tamed
by
art
,
but
a
foole
will
not
be
perswaded
.
A
beare
may
be
shunned
by
swiftnesse
,
but
a
wicked
man
pursueth
his
neighbour
to
the
death
.
A
beare
hurteth
the
bodie
only
,
a
foole
bodie
goods
and
name
together
.
To
conclude
,
a
beare
doth
harme
onely
with
tooth
and
paw
,
but
a
mischieuous
man
with
hart
,
hand
,
toung
and
weapon
.
13
Whosoeuer
rewardeth
euil
for
good
,
7.7.8
9.
a
discourse
hereof
Psal.
10●
.
an
example
Ier.
18.
euil
shall
not
depart
from
his
house
.
Whosoeuer
rewardeth
euill
for
good
.
Whosoeuer
he
be
which
is
so
vnthankfull
,
as
not
onely
to
render
good
for
good
,
but
to
recompence
well
doing
with
hurt
or
euill
,
euill
shall
not
depart
from
his
house
,
shall
,
not
once
onely
but
continually
be
plagued
,
not
in
his
person
onely
but
in
his
familie
.
14
He
that
beginneth
strife
,
is
as
one
who
openeth
the
waters
,
wherefore
before
the
contention
be
[
*
](A07874-e39950-b)
*
or
flush
out
medled
with
,
leaue
off
.
He
that
beginneth
strife
.
That
person
who
first
prouoketh
his
neighbour
to
brawle
or
to
fight
,
is
as
one
who
openeth
the
waters
,
is
like
him
who
vnlocketh
the
sluce
or
cutteth
the
ground
or
banke
,
wherby
a
pond
or
riuer
is
hemd
in
.
For
he
can
no
more
stay
the
strife
which
once
he
hath
begun
,
then
he
which
hath
broken
the
ground
,
can
hinder
the
water
from
flushing
out
,
or
stop
it
at
his
pleasure
,
the
which
waxeth
still
greater
and
greater
from
time
to
time
.
Wherfore
before
the
contention
be
medled
with
.
If
then
thou
be
wise
,
contend
not
vnnecessarily
,
but
agree
with
thine
aduersarie
quickly
,
before
the
action
be
commenced
,
or
his
wrath
be
kindled
.
15
He
which
iustifieth
the
wicked
man
,
and
he
which
condemneth
the
iust
man
,
are
euen
both
an
abhomination
to
the
Lord
.
As
well
he
,
23.
●
.
who
in
the
seate
of
iudgement
absolueth
the
malefactor
,
as
he
which
punisheth
the
wel-doer
,
committeth
an
hainous
sinne
,
which
God
will
seuerely
reuenge
.
16
Why
is
there
a
price
in
the
hand
of
a
foole
?
to
possesse
wisedome
?
nay
he
hath
no
he
art
.
Who
can
but
disdaine
vngodly
rich
men
,
who
haue
great
meanes
of
attaining
vnto
learning
&
of
doing
good
workes
,
but
either
they
haue
no
hunger
after
these
things
,
or
no
capacitie
to
comprehend
them
?
17
A
friend
loueth
at
all
times
,
and
is
borne
a
brother
in
aduersitie
.
A
friend
loueth
at
all
times
,
he
that
beareth
heartie
good
will
to
a
man
,
sheweth
him selfe
kind
vnto
him
continually
,
neither
is
there
anie
day
or
time
,
wherin
he
embraceth
him
not
in
his
affection
.
And
is
borne
a
brother
in
aduersitie
.
Now
,
when
some
great
affliction
falleth
out
,
then
is
this
louing
friend
manifested
to
be
a
brother
in
verie
deed
,
inasmuch
as
he
sheweth
the
naturalnesse
and
soundnesse
of
his
affection
,
by
cleauing
to
his
neighbour
in
his
trouble
,
&
by
comforting
him
all
maner
of
wayes
.
18
A
man
destitute
of
vnderstanding
toucheth
the
hand
,
promising
suretiship
,
before
his
friend
.
A
rash
foole
proffereth
him selfe
to
be
suretie
for
his
friend
,
before
he
be
intreated
by
him
to
take
this
burden
vpon
him
in
his
behalfe
.
19
He
which
loueth
rebellion
,
loueth
strife
,
he
which
exalteth
his
gate
,
seeketh
destruction
.
He
which
loueth
rebellion
.
Such
a
one
as
is
crosse
or
ouerthwart
in
his
dealings
,
opposing
him selfe
against
God
and
man
,
loueth
strife
,
draweth
trouble
on
him selfe
,
which
alwayes
doth
follow
such
peruersenesse
.
He
which
exalteth
his
gate
.
Againe
,
he
who
in
the
pride
of
his
heart
preferring
him selfe
aboue
other
,
carieth
an
higher
port
than
his
abilitie
doth
beare
or
require
,
seeketh
destruction
,
by
this
his
misbehauiour
so
ouerthroweth
him selfe
oftentimes
,
as
they
do
which
seeke
to
cast
them selues
downe
headlong
from
some
high
place
.
20
He
who
is
of
a
froward
heart
shall
not
find
good
,
and
he
which
hath
a
craftie
toung
,
shall
fall
into
euill
.
Both
he
whose
heart
is
vnsound
,
shall
want
blessings
,
and
he
whose
toung
doth
flatter
and
deceiue
,
shall
find
heauie
iudgements
.
21
He
who
begetteth
a
foole
,
[
begetteth
him
]
vnto
his
owne
sorow
,
and
the
father
of
a
foole
shall
not
reioyce
.
The
parents
of
such
children
as
proue
stubburne
,
haue
bene
the
authors
of
sorrow
vnto
them selues
,
neither
shall
they
be
able
to
take
confort
in
any
thing
in
the
world
,
seeing
their
gracelesse
imps
,
will
be
a
perpetuall
thorne
in
their
hearts
.
22
A
ioyfull
heart
causeth
good
health
,
but
a
[
*
](A07874-e40430-b)
*
Or
a
broken
spirit
.
sorowfull
mind
,
drieth
vp
the
bones
.
Great
force
there
is
as
wel
in
ioy
as
in
sorow
.
A
ioyfull
heart
causeth
good
health
.
A
merrie
mind
quickeneth
the
bodie
together
with
all
the
senses
thereof
,
conuaying
thereinto
a
vital
vigor
.
For
the
reuiuing
of
the
bodie
proceedeth
from
the
heart
,
which
being
in
good
temper
,
it
can
not
be
but
that
all
the
other
parts
must
also
be
in
their
right
tune
.
But
a
sorowfull
mynde
drieth
vp
the
bones
.
On
the
contrary
side
,
a
heauie
spirit
causeth
sicknesse
and
diseases
.
For
when
the
heart
is
sad
,
the
spirits
are
drawne
backe
,
the
humours
are
dried
vp
,
the
verie
bones
them selues
are
filled
with
aches
.
23
A
wicked
man
taketh
a
gift
out
of
his
bosome
,
to
peruert
the
wayes
of
iudgement
.
A
wicked
man
,
one
who
hath
an
ill
minde
or
an
ill
cause
,
taketh
a
gift
,
draweth
forth
a
bribe
,
out
of
his
bosome
,
secretly
and
closely
,
to
peruert
or
wrest
the
wayes
of
iustice
,
to
peruert
or
stop
the
law
,
which
is
the
life
of
the
common
wealth
.
24
Wisedome
is
in
the
face
of
the
prudent
man
,
but
the
eyes
of
a
foole
[
roue
]
to
the
ende
of
the
earth
.
He
who
is
indued
with
discretion
carrieth
calmenesse
in
his
browes
,
modestie
in
his
eyes
,
grauitie
&
stayednesse
in
his
looks
.
On
the
contrary
side
,
he
who
is
simple
or
vaine
,
sheweth
signes
of
lightnesse
and
inconstancie
in
his
countenance
.
25
A
foolish
sonne
is
a
vexation
to
his
father
,
and
a
bitternesse
to
his
mother
.
A
leud
child
,
is
not
onely
a
matter
of
sorow
to
his
parents
,
but
prouoketh
them
also
vnto
wrath
and
choler
.
26
It
is
not
good
to
punish
[
*
](A07874-e40670-b)
*
Or
also
the
iust
,
to
wit
with
the
wicked
.
euen
the
iust
man
,
to
strike
the
well
disposed
,
is
contrarie
to
equitie
.
Not
onely
to
kill
,
but
to
scourge
or
fine
anie
for
well
doing
,
is
a
great
sinne
which
God
will
seuerely
reuenge
.
27
A
wise
man
spareth
his
words
,
and
a
man
of
vnderstanding
is
of
a
coole
spirit
.
28
Euen
a
foole
when
he
holdeth
his
peace
is
counted
wise
,
and
he
which
stoppeth
his
lips
,
prudent
.
The
discreet
person
is
silent
,
euen
when
he
is
prouoked
vnto
wrath
,
neither
onely
doth
he
moderate
his
speeches
but
his
affections
.
Moreouer
,
euen
the
vngodly
and
vnlearned
person
,
putting
vp
a
wrong
with
patience
and
keeping
silence
,
THE
XVIII
.
CHAPTER
.
1
He
who
separateth
him selfe
,
seeketh
a
quarrell
,
he
medleth
in
euerie
matter
.
That
person
is
sayd
to
separate
him selfe
,
who
seuereth
him selfe
from
other
in
heart
or
course
of
life
.
Such
a
one
seeketh
a
quarrell
,
that
is
to
say
,
wayteth
for
some
occasion
or
oportunitie
of
falling
out
or
bralling
.
he
medleth
in
euerie
matter
,
he
stirreth
very
busily
in
euery
thing
which
is
done
,
&
catcheth
at
euery
word
which
is
spoken
,
to
the
end
he
may
take
some
occasion
of
breaking
concord
,
or
prouoke
his
neighbour
vnto
strife
.
2
A
foole
is
not
delighted
with
understanding
,
but
with
those
things
,
which
are
in
his
owne
heart
.
Albeit
,
most
profitable
instructions
are
taught
or
most
sound
arguments
brought
to
conuince
the
conceited
person
of
his
errour
or
euill
course
of
life
,
yet
he
is
so
farre
off
from
resting
therein
,
that
he
wonderfully
pleaseth
him selfe
in
those
phantasticall
imaginations
onely
,
which
his
blind
or
froward
heart
,
deuiseth
or
ministreth
vnto
him
.
3
When
the
wicked
man
commeth
contempt
commeth
also
,
and
with
the
vild
person
reproch
.
Disgrace
and
infamie
followeth
the
notorious
offender
euery
where
.
4
The
wordes
of
an
excellent
mans
mouth
,
are
as
deepe
waters
,
the
well
spring
of
wisedome
,
is
like
a
flowing
riuer
,
Euen
as
deepe
waters
fayle
not
but
are
plentifull
,
or
as
a
flowing
riuer
is
neuer
dry
nor
standeth
still
but
runneth
continually
,
so
the
godly
speeches
of
a
man
indued
with
knowledge
,
are
not
superficiall
but
sound
,
not
barren
but
fruitfull
.
For
out
of
the
good
treasure
of
his
heart
bringing
foorth
good
things
,
he
ceaseth
not
out
of
his
lippes
to
powre
forth
dayly
instructions
.
5
It
is
not
good
to
respect
the
person
of
the
wicked
,
to
ouerthrow
the
iust
man
in
iudgement
.
It
is
a
great
sinne
by
regarding
of
some
thing
in
the
vngodly
aduersarie
,
the
which
is
without
the
cause
,
as
honour
,
frendship
,
or
a
gift
,
6
The
lippes
of
the
foole
make
strife
,
and
his
mouth
calleth
for
stripes
.
7
A
fooles
mouth
is
his
owne
destruction
,
and
his
lippes
,
a
snare
to
his
soule
.
8
The
wordes
of
the
whisperer
are
as
flatterings
,
but
they
go
down
into
the
inward
parts
of
the
belly
.
Euery
one
herein
is
warned
againe
,
to
take
heede
that
he
abuse
not
his
toung
.
The
lippes
of
the
foole
make
strife
,
euen
as
moles
raise
vp
hils
whithersoeuer
they
goe
,
so
rash
people
stirre
vp
strife
wheresoeuer
they
become
,
and
his
mouth
calleth
for
strips
.
The
words
which
proceede
out
of
the
mouthes
of
the
wicked
,
cause
them
oftentimes
to
be
smitten
and
wounded
.
A
fooles
mouth
is
his
owne
destruction
,
&c.
The
speech
of
the
vngodly
person
some
times
causeth
hi●
to
be
called
into
question
&
worketh
his
vtter
vndoing
.
The
words
of
the
whisperer
,
&c.
The
secret
backbiters
tale
,
9
He
that
is
negligent
in
his
businesse
,
is
euen
brother
to
him
,
who
is
a
waster
.
The
idle
person
is
another
spendthrift
as
it
were
.
For
as
the
prodigall
person
consumeth
his
goods
by
lauishing
them
out
,
so
the
sluggard
suffereth
his
possessions
to
decay
by
not
looking
to
them
or
labouring
to
maintaine
them
.
The
one
spendeth
all
,
the
other
getteth
nothing
,
and
thus
as
both
are
vnthriftie
,
so
both
fall
into
extreme
pouertie
at
the
last
.
10
The
name
of
the
Lord
is
a
strong
tower
,
the
righteous
man
runneth
vnto
it
,
and
is
exalted
.
11
The
rich
mans
substance
is
(
as
it
were
)
his
defenced
Citie
,
and
as
an
high
wall
in
his
imagination
.
In
the
former
of
these
two
verses
,
resorting
vnto
the
Lord
by
faith
in
the
time
of
trouble
,
is
commended
.
The
name
of
the
Lord
,
the
protection
and
fauour
of
God
toward
the
elect
in
Christ
,
is
a
strong
tower
,
is
a
sufficient
defence
and
a
sure
refuge
against
all
daungers
.
The
iust
man
runneth
vnto
it
,
and
is
exalted
,
and
so
is
preserued
from
the
rage
of
troubles
,
and
kept
out
of
the
reach
of
all
his
aduersaries
.
In
the
eleuenth
verse
,
confidence
in
riches
is
condemned
.
The
rich
mans
substance
,
&c.
aboundance
of
earthly
treasures
seemeth
a
strong
defence
against
euils
,
and
a
meanes
of
auoyding
all
daungers
,
vnto
the
wordly
rich
man
.
12
Before
destruction
the
heart
of
a
man
is
haughtie
,
but
lowlynesse
goeth
before
honour
.
Securitie
is
the
forerunner
of
a
fall
,
See
the
exposition
hereof
,
before
.
12.2.16.18.15.33
.
humilitie
of
preferment
and
of
all
good
blessings
and
graces
.
13
For
one
to
aunswere
a
matter
before
he
hath
heard
it
,
it
is
a
follie
and
shame
.
It
is
a
note
of
rashnesse
and
a
great
discredite
vnto
a
man
,
to
giue
a
verdite
vpon
causes
not
throughly
knowen
vnto
him
,
or
to
pronounce
an
hastie
sentence
vpon
any
person
.
14
The
spirite
of
a
man
beareth
out
his
infirmitie
,
but
a
[
*
](A07874-e41570-b)
*
Or
according
to
Tremellius
a
broken
spirite
who
can
lift
vp
.
wounded
spirite
who
can
beare
?
This
sentence
teacheth
,
that
the
diseases
of
the
minde
are
more
heauy
and
grieuous
than
the
diseases
of
the
body
.
The
spirite
of
a
man
beareth
out
his
infirmitie
,
the
minde
of
a
man
if
it
be
couragious
or
sound
,
susteineth
with
patience
the
diseases
of
the
body
or
any
outward
crosse
whatsoeuer
.
But
a
wounded
spirite
who
can
beare
?
as
for
a
soule
full
of
bitter
grief
,
the
body
can
not
carie
with
confort
,
no
thing
can
ease
,
no
person
can
quiet
.
Albeit
women
in
trauaile
doe
commonly
forget
all
their
paines
and
greatly
reioyce
when
they
haue
brought
foorth
a
male
child
into
the
world
,
yet
the
wife
of
Phineas
,
because
her
heart
was
full
of
sorrow
for
the
taking
of
the
Arke
of
God
,
neither
could
nor
would
receiue
any
comfort
by
her
new
borne
sonne
.
So
likewise
,
although
Musick
is
a
medicine
as
it
were
to
a
pensiue
minde
,
and
men
are
wont
to
take
chief
delite
in
their
harpes
and
violes
,
yet
the
Israelites
being
as
it
were
resolued
into
mourning
and
teares
at
the
waters
of
Babylon
,
hung
vp
their
instruments
on
the
willowes
in
that
place
,
as
things
without
force
to
minister
any
comfort
vnto
them
.
Nothing
then
besides
the
grace
of
God
alone
,
can
cure
a
wounded
or
broken
spirit●
,
not
melodie
,
not
feasting
,
not
any
outward
blessing
.
No
person
can
lift
vp
a
minde
extremely
cast
downe
,
excepting
onely
God
him selfe
not
child
,
not
father
,
not
friend
,
not
neighbour
,
not
husband
,
not
wife
,
the
greatest
outward
comfort
in
the
world
.
15
The
heart
of
the
prudent
man
possesseth
knowledge
,
and
the
eare
of
the
wise
seeketh
knowledge
.
The
heart
of
the
prudent
man
,
the
soule
of
that
person
who
is
indued
with
vnderstanding
,
possesseth
knowledge
,
keepeth
and
holdeth
fast
that
which
it
hath
already
learned
,
and
the
eare
of
the
wise
seeketh
knowledge
,
they
that
regard
their
owne
welfare
,
endeuour
by
hearing
of
other
,
to
increase
their
knowledge
&
to
know
that
which
yet
they
haue
not
learned
.
16
A
mans
gift
enlargeth
him
,
and
bringeth
him
before
great
personages
.
There
is
great
force
in
giftes
or
presentes
,
both
to
deliuer
men
out
of
trouble
and
to
bring
them
into
fauour
.
The
gift
of
a
man
enlargeth
him
,
a
present
deliuereth
a
man
out
of
close
prison
,
&
bringeth
him
before
great
personages
,
moreouer
,
it
maketh
a
man
gratious
in
the
eyes
of
great
states
and
leadeth
him
into
their
presence
.
17
He
that
is
first
in
his
[
*
](A07874-e41790-b)
*
Or
plea.
cause
[
seemeth
]
iust
,
but
his
neighbour
commeth
,
and
maketh
inquirie
of
him
.
He
that
is
first
in
his
cause
seemeth
iust
,
he
that
speaketh
first
in
a
matter
,
maketh
oftentimes
such
a
show
of
truth
or
right
,
as
that
although
he
hath
indeede
the
worser
part
,
yet
he
seemeth
to
haue
the
better
.
But
his
neighbour
commeth
and
maketh
inquirie
of
him
.
Afterward
,
the
other
partie
pleadeth
in
the
second
place
,
and
inueigheth
against
the
former
person
,
detecteth
his
sleightes
,
confuteth
his
argumentes
,
finally
prooueth
his
own
cause
to
be
most
sound
and
good
.
Thus
as
we
vse
to
say
in
our
English
Prouerbe
,
one
cause
is
good
till
another
be
heard
,
for
which
cause
we
are
to
heare
both
parties
speake
,
before
we
determine
ought
on
either
side
.
18
The
lot
causeth
contentions
to
cease
and
maketh
a
partition
among
the
mightie
.
In
some
cases
,
as
namely
in
those
which
otherwise
can
not
be
well
decided
,
the
lot
or
straw
as
we
vse
to
speake
,
must
be
man
of
law
.
The
lot
causeth
contentions
to
cease
,
the
lot
quickly
endeth
controuersies
,
which
otherwise
are
endlesse
.
For
it
reuealeth
Gods
will
,
and
furthermore
,
it
being
mooued
by
the
immediate
finger
of
the
Lord
,
euery
one
that
hath
any
sparke
of
reason
and
Religion
,
will
rest
therein
and
yeeld
thereunto
.
And
maketh
a
partition
among
the
mightie
.
Moreouer
,
the
lot
is
a
meanes
,
whereby
spoyles
and
inheritances
are
diuided
not
onely
among
meane
persons
,
but
the
wealthie
,
the
strong
,
and
the
honourable
.
As
concerning
lots
,
they
were
much
vsed
amongest
the
people
of
the
Iewes
as
may
appeare
by
sundry
places
of
the
Scripture
,
neither
is
the
vse
of
them
now
vnlawful
,
Dising
is
the
very
mother
of
leasings
,
And
of
deceit
and
cursed
for
swearings
,
Blasphemie
of
God
,
manslaughter
and
wast
also
,
Of
battaile
naughtinesse
and
other
moe
.
It
is
reproofe
and
contrarie
to
honour
For
to
behold
a
common
diser
,
And
euer
the
higher
he
is
in
estate
,
The
more
he
is
holden
desolate
.
If
that
a
Prince
doth
vse
hazardie
,
In
all
gouernance
and
pollicie
,
He
is
by
a
common
opinion
.
Holden
lesse
in
reputation
.
Lordes
may
finde
other
manner
of
play
Honest
inough
to
driue
the
day
away
.
19
A
brother
offended
,
[
*
](A07874-e42160-b)
*
Or
falling
away
.
is
harder
to
winne
then
a
strong
Citie
,
and
their
contentions
are
as
the
barre
of
a
Castle
.
The
warre
betweene
naturall
or
spirituall
brethren
,
is
here
shewed
to
be
vnreconcileable
.
A
brother
offended
is
harder
to
winne
then
a
strong
Citie
,
a
kinseman
or
friend
displeased
or
falling
away
and
departing
,
And
their
contentions
are
as
the
barre
of
a
Castle
.
Moreouer
,
the
strifes
of
brethren
are
as
strong
as
most
strong
barres
,
neither
can
be
broken
off
by
any
meanes
.
20
With
the
fruite
of
a
mans
mouth
,
shall
his
belly
be
satisfied
,
with
the
reuenue
of
his
lips
,
shall
he
be
filled
.
21
Death
and
life
are
in
the
power
of
the
toung
,
as
euery
one
deliteth
to
vse
it
,
he
shall
eate
the
fruite
thereof
.
The
toung
herein
is
compared
vnto
a
fruitefull
tree
,
to
declare
that
euen
as
a
man
eateth
of
such
fruites
as
he
hath
,
so
shall
he
haue
such
an
estate
,
as
he
hath
a
toung
.
With
the
fruite
of
a
mans
mouth
shall
his
belly
be
satisfied
,
&c.
According
as
euery
one
vseth
his
toung
,
so
good
things
or
euils
do
befall
him
and
that
in
great
aboundance
.
Death
and
life
are
in
the
power
of
the
toung
,
&c.
A
man
by
abusing
his
toung
,
in
teaching
,
accusing
,
witnessing
,
and
speaking
,
may
vndoe
and
destroy
him selfe
and
other
.
On
the
contrary
side
againe
,
a
man
by
vsing
his
toung
aright
,
in
exhorting
,
testifying
,
giuing
aduise
,
and
talking
with
euery
one
,
may
saue
his
owne
soule
and
his
neighbours
.
22
He
who
findeth
a
wife
,
findeth
a
good
thing
,
and
obtaineth
fauour
of
the
Lord
.
Now
,
the
spirite
of
God
intreateth
of
matrimonie
.
He
who
findeth
a
wife
,
findeth
a
good
thing
.
Whosoeuer
meeteth
with
a
vertuous
wife
,
meeteth
with
an
excellent
blessing
.
In
deede
,
some
wiues
by
reason
of
their
corruption
are
crosses
to
their
husbandes
,
but
here
the
spirite
of
God
alluding
to
the
institution
of
God
that
it
is
not
good
for
man
to
be
alone
,
And
obtaineth
fauour
of
the
Lord
,
euen
as
that
poore
man
,
vpon
whom
a
Prince
bestoweth
his
daughter
,
findeth
grace
in
his
eyes
,
so
that
person
is
accepted
&
fauoured
by
the
king
of
heauen
,
to
whom
he
graunteth
in
mariage
a
godly
wife
,
who
is
one
of
his
owne
daughters
.
23
The
poore
man
speaketh
[
with
]
[
*
](A07874-e42410-b)
*
Or
speaketh
supplications
.
prayers
,
but
the
rich
man
answereth
roughly
.
The
course
of
mens
behauiour
both
in
the
state
of
aduersitie
and
of
prosperitie
,
is
touched
in
this
verse
.
The
poore
man
speaketh
with
prayers
,
beggers
,
bondmen
,
prisoners
and
such
like
afflicted
persons
,
But
the
rich
man
answereth
roughly
On
the
contrary
side
,
they
who
haue
aboundance
of
goods
or
are
in
authoritie
,
vse
to
reuile
&
to
rate
the
poore
as
dogs
.
Commonly
thus
it
is
,
but
yet
not
alwayes
.
For
some
of
the
lowest
sort
speake
most
disdainefully
,
and
againe
,
some
great
personages
behaue
them selues
most
curteously
.
This
sentence
then
is
thus
to
be
vnderstood
,
that
vsually
poore
people
are
lowly
in
their
behauiour
,
and
the
rich
scornefull
and
haughtie
.
Neuerthelesse
,
it
may
also
generally
be
taken
thus
,
that
they
who
are
poore
in
spirite
alwayes
shew
humilitie
in
their
speeches
and
actions
,
whereas
the
rich
according
to
the
world
,
manifest
their
insolencie
by
word
and
deede
continually
.
24
A
man
that
hath
many
friendes
is
[
*
](A07874-e42510-b)
*
Or
to
mainteine
frendship
.
to
shew
him selfe
friendly
,
but
some
one
louer
there
is
,
who
[
*
](A07874-e42530-b)
*
Or
cleaueth
,
to
wit
in
hartie
good
will
aboue
a
brother
.
is
nearer
then
a
brother
.
Amitie
is
intreated
of
in
this
sentence
.
A
man
who
hath
many
friendes
is
to
shew
him selfe
friendly
,
he
who
hath
great
acquaintance
,
is
to
hold
in
with
euery
one
of
his
well
wishers
,
to
which
end
he
is
not
onely
to
take
heede
least
by
strangenesse
of
offring
of
discourtesie
he
loose
the
liking
of
any
,
but
to
endeuour
by
all
signes
and
pledges
of
good
will
,
to
knit
the
hearts
of
all
faster
and
faster
vnto
him
.
But
some
one
louer
there
is
who
is
nearer
then
a
brother
.
Now
moreouer
,
among
many
friendes
there
is
some
one
especiall
and
extraordinarie
louing
mate
,
whose
heart
aboue
all
other
,
yea
aboue
a
natural
brother
,
is
glued
vnto
his
neighbour
in
such
sort
,
as
that
he
is
ready
to
do
any
thing
for
his
good
,
yea
euen
to
dye
for
him
,
which
no
common
friend
or
kinsman
lightly
will
doe
.
Wherefore
aboue
the
rest
,
THE
XIX
.
CHAPTER
.
1
Better
is
the
poore
man
who
walketh
in
his
vprightnesse
,
then
he
who
is
of
froward
lips
,
for
he
is
a
foole
.
THe
prayse
of
vprightnesse
is
set
downe
in
this
verse
.
Better
is
the
poore
man
,
&c.
The
godly
poore
soule
who
feareth
the
Lord
and
dealeth
iustly
with
men
,
albeit
he
wanteth
necessaries
or
is
litle
set
by
in
the
world
,
yet
is
in
a
more
happie
estate
seeing
he
is
acceptable
to
the
Lord
,
then
a
wealthie
wicked
man
who
getteth
his
goods
by
lying
or
abuseth
his
toung
to
euill
speaking
.
2
He
whose
minde
discerneth
not
that
which
is
not
good
,
offendeth
as
he
doth
,
who
is
hastie
in
his
feete
.
As
he
who
wanteth
the
eyes
of
the
body
or
with
his
feete
is
too
swift
&
runneth
too
hastely
wandreth
out
of
the
right
way
or
stumbleth
at
some
stone
,
so
he
who
wanteth
discretion
the
eye
of
the
minde
,
or
followeth
his
affections
in
such
post
hast
as
that
he
will
not
or
can
not
marke
or
see
what
is
vnlawfull
or
vnconuenient
for
him
,
sinneth
and
transgresseth
.
3
The
foolishnesse
of
a
man
ouerthroweth
his
way
,
&
his
heart
fretteth
against
the
Lord
.
Repining
against
God
is
here
condemned
.
The
foolishnesse
of
a
man
ouerthroweth
his
way
,
And
his
heart
fretteth
against
the
Lord
.
Now
,
when
the
offendour
seeth
him selfe
to
be
plagued
,
he
accuseth
God
as
the
author
of
his
euill
and
aduersitie
,
or
murmureth
against
him
for
dealing
so
sharpely
with
him
.
4
Riches
gather
many
friends
,
but
the
poore
man
is
seperated
from
his
neighbour
.
New
friendes
dayly
ioyne
them selues
to
the
wealthie
,
but
euery
one
forsaketh
and
disclaymeth
him
,
who
is
afflicted
or
needie
.
5
A
false
witnesse
shall
not
be
vnpunished
,
and
a
forger
of
lyes
shall
not
escape
.
All
those
,
who
testifie
or
deuise
lyes
,
shal
surely
and
seuerely
be
reuenged
.
6
Many
sue
vnto
the
face
of
the
francke
person
,
and
euery
one
is
a
friend
to
him
who
giueth
giftes
.
7
All
the
brethren
of
the
poore
man
hate
him
,
how
much
more
are
his
friendes
farre
off
from
him
,
though
he
be
instant
in
wordes
,
yet
they
are
not
[
disposed
to
heare
.
]
A
great
number
faune
vpon
those
who
are
rich
&
liberall
,
to
the
end
that
they
may
receiue
some
profit
by
them
,
but
as
concerning
him
who
is
in
aduersitie
,
euen
his
nearest
kinsmen
despise
him
,
and
what
maruaile
is
it
then
,
if
they
who
are
of
no
kinne
vnto
him
at
all
,
be
so
chaunged
and
estranged
from
him
,
as
that
when
he
requesteth
their
helpe
they
do
not
relieue
him
,
nor
will
heare
on
that
eare
?
8
He
which
possesseth
his
*
soule
,
loueth
him selfe
,
and
he
which
keepeth
wisedome
,
shall
obtaine
that
which
is
good
.
That
person
who
possesseth
his
soule
in
patience
,
or
holdeth
fast
the
truth
in
the
midst
of
all
temptations
or
troubles
whatsoeuer
,
prouideth
well
for
his
owne
welfare
.
Moreouer
,
he
which
not
onely
heareth
but
keepeth
the
word
of
God
,
shall
finde
comfort
in
affliction
and
many
blessings
both
of
this
life
and
of
the
life
to
come
.
9
A
false
witnesse
shall
not
be
vnpunished
,
and
he
who
forgeth
lyes
shall
perish
.
The
reporter
and
inuentor
of
lyes
,
shall
be
grieuously
plagued
.
10
Pleasure
is
not
comely
for
a
foole
,
much
lesse
for
a
seruant
,
to
haue
rule
ouer
Princes
.
A
scourge
is
rather
meete
for
a
wicked
man
then
receations
or
pastimes
,
which
either
he
abuseth
,
or
is
vnworthie
of
,
seeing
he
,
hauing
not
weried
or
exercised
him selfe
in
any
earnest
matters
or
good
works
as
wise
men
are
wont
to
do
,
deserueth
not
to
tast
the
sweetnesse
of
any
solaces
or
delites
.
But
if
recreation
or
pleasure
which
is
but
a
light
vanitie
as
it
were
,
11
The
vnderstanding
of
a
man
maketh
him
slow
to
wrath
,
and
his
glorie
is
,
to
passe
by
an
offence
.
Heauenly
wisedome
causeth
a
man
to
be
long
suffering
and
patient
.
Moreouer
,
it
is
a
thing
very
prayse
worthie
,
sometimes
to
put
vp
a
wrong
and
to
take
no
notifie
of
an
offence
.
12
The
indignation
of
a
king
,
is
as
the
roaring
of
a
young
Lyon
,
but
his
good
will
,
is
as
the
dew
vpon
the
grasse
.
The
force
of
the
affections
of
Princes
is
herein
declared
.
The
indignation
of
a
king
,
&c.
As
the
roaring
of
a
young
Lyon
is
most
strong
and
terrible
,
so
the
displeasure
of
a
Prince
is
most
fearefull
and
deadly
.
But
his
good
will
is
as
the
dew
vpon
the
grasse
.
See
afterward.
20.2
.
On
the
contrary
side
,
as
the
dew
of
heauen
refresheth
the
hearbes
of
the
field
and
causeth
them
to
florish
,
so
the
kings
fauour
is
most
comfortable
and
profitable
.
13
A
foolish
sonne
,
is
a
trouble
to
his
father
,
and
the
contentions
of
a
wife
,
are
[
like
]
a
contitinuall
dropping
.
14
House
and
substance
are
the
inheritance
of
fathers
,
but
a
prudent
wife
,
is
from
the
Lord
.
Whereas
it
said
that
a
foolish
sonne
is
a
trouble
to
his
father
,
the
meaning
hereof
is
,
that
vngodly
children
by
their
wickednesse
cast
their
parents
into
sorrow
,
infamie
,
diseases
,
and
sundry
other
calamities
.
Now
furthermore
,
the
contentions
of
a
wife
,
are
affirmed
to
be
like
a
continuall
dropping
,
because
as
showers
of
raine
do
hurt
buildings
,
and
annoy
those
persons
which
are
therein
all
night
or
all
day
,
so
brawling
women
,
by
their
scoulding
,
greatly
and
continually
molest
their
families
&
their
husbands
.
Such
an
vngodly
wife
then
is
a
great
crosse
,
but
on
the
contraryside
,
to
insinuat
that
a
vertuous
wife
is
as
great
a
blessing
,
it
is
added
that
house
and
substance
are
the
inheritance
of
fathers
,
but
a
prudent
wife
is
from
the
Lord
.
It
is
true
,
that
children
receiue
their
inheritance
from
God
,
but
this
they
doe
by
the
hands
of
their
parents
,
as
by
meanes
.
For
those
goods
which
auncesters
grandfathers
and
fathers
haue
gotten
with
great
labour
or
kept
with
care
,
they
leaue
to
their
posteritie
from
hand
to
hand
.
Thus
then
a
good
patrimonie
commeth
from
parentes
,
but
an
happy
matrimonie
proceedeth
immediatly
from
the
Lord
,
who
directeth
the
sutor
to
a
good
choise
,
who
mooueth
the
heart
of
the
vertuous
woman
to
like
of
him
,
finally
,
who
bestoweth
this
his
daughter
not
on
euery
one
but
on
such
a
one
,
as
he
doth
singularely
fauour
.
15
[
He
who
is
giuen
]
to
slothfulnesse
which
causeth
to
fall
a
sleepe
,
and
the
deceitfull
[
*
](A07874-e43410-b)
*
Or
soule
.
person
,
shall
suffer
hunger
.
Both
they
who
by
drowsines
worke
not
that
which
is
good
as
the
Apostle
speaketh
,
and
they
who
being
craftie
,
doe
that
which
is
ill
,
getting
their
liuing
by
hooke
or
crooke
,
shall
in
the
ende
come
to
penurie
or
beggerie
.
16
He
that
keepeth
the
commaundement
,
keepeth
his
owne
soule
,
but
he
which
regardeth
not
his
own
wayes
,
[
*
](A07874-e43470-b)
*
Or
being
punished
shall
dye
.
shall
be
punished
with
death
.
That
person
which
walketh
in
the
obedience
of
Gods
lawes
,
shall
be
spared
in
the
time
of
vengeance
and
alwayes
shall
be
blessed
,
but
he
which
careth
not
how
he
liueth
,
shall
perish
and
be
made
a
publicke
spectacle
of
shame
.
17
He
which
giueth
franckly
to
the
poore
,
lendeth
to
the
Lord
,
and
he
will
recompence
him
,
that
which
he
hath
giuen
.
He
which
doth
good
to
the
poore
,
18
Correct
thy
sonne
whilest
there
is
hope
,
but
lift
not
vp
thy
soule
to
kill
him
.
Chastise
thy
child
by
wordes
and
stripes
,
whilest
yet
he
is
not
growen
stubburne
,
but
being
young
,
may
by
this
meanes
be
amended
.
Neuerthelesse
,
in
any
case
exceede
not
measure
in
thy
correction
,
19
He
who
is
of
great
wrath
will
be
punished
,
albeit
thou
let
him
escape
[
*
](A07874-e43650-b)
*
Heb.
and
proceedest
so
to
doe
which
is
all
one
in
sense
.
This
interpretation
is
confirmed
by
the
iudgement
of
all
expositors
in
a
manner
and
by
like
places
in
this
booke
,
as
29.22.14.17.14.29
Tremellius
is
thought
here
to
haue
gone
awry
.
oftentimes
.
He
who
is
furious
and
moodie
,
will
on
day
meete
with
some
trouble
or
punishment
in
goods
or
body
,
although
thou
pardon
him
diuers
times
.
For
his
anger
returning
,
will
cause
him
to
do
some
mischief
or
commit
some
folly
,
for
which
,
either
some
priuat
person
or
publicke
Magistrate
,
will
cause
him
smart
.
20
Hearken
to
counsell
and
receiue
instruction
that
thou
mayest
be
wise
at
the
last
.
O
man
whosoeuer
thou
art
,
heare
and
obey
the
word
of
God
,
to
the
end
that
howsoeuer
thou
hast
spent
the
former
part
of
thy
time
in
vanitie
and
wickednesse
,
yet
in
the
end
thou
mayest
attaine
to
grace
and
euerlasting
glory
.
21
Many
deuises
are
in
a
mans
heart
,
but
the
counsell
of
the
Lord
shall
stand
.
The
intentes
of
mens
mindes
and
the
cogitations
thereof
are
infinite
,
changeable
,
contrary
to
each
other
,
and
so
vayne
,
as
that
they
neuer
oftentimes
come
into
act
.
But
as
concerning
the
decree
of
the
Lord
,
it
is
not
onely
one
and
the
same
,
but
in
due
season
is
put
into
execution
.
22
That
which
is
to
be
desired
by
a
man
,
is
his
bountifulnesse
,
but
he
that
is
poore
is
better
then
he
that
is
a
lyar
.
Liberalitie
is
now
commended
.
That
which
is
to
be
desired
by
a
man
,
&c.
Albeit
all
vertues
and
good
things
are
to
be
laboured
after
,
yet
in
as
much
as
is
it
an
happy
thing
to
giue
rather
than
to
receiue
,
a
man
is
after
a
speciall
sort
to
endeuour
,
that
he
may
be
bountifull
and
giue
almes
to
the
poore
.
Abraham
did
so
desire
to
extend
his
liberalitie
to
those
who
stoode
in
neede
,
that
he
sat
at
his
doore
to
waite
for
guests
.
But
he
that
is
poore
is
better
then
he
that
is
a
lyar
.
Neuerthelesse
,
he
who
hath
nothing
to
bestow
on
good
vses
,
yea
who
hath
scant
so
much
as
will
suffice
him selfe
and
those
who
depend
on
him
,
is
more
acceptable
to
the
Lord
and
more
to
be
esteemed
by
men
,
then
the
great
rich
men
of
this
world
,
who
are
Atheists
or
hypocrites
,
&
giue
their
goods
to
the
poore
onely
to
be
seen
and
commended
.
23
The
feare
of
the
Lord
bringeth
life
and
he
who
therewith
is
indued
,
shall
remaine
satisfied
,
and
shall
not
be
visited
with
euill
.
The
reuerence
of
the
Lord
maketh
those
happie
who
haue
it
alwayes
before
their
eyes
,
vnto
whom
it
bringeth
plentie
of
all
good
things
,
and
from
whom
it
turneth
away
all
sortes
of
euils
.
24
The
slouthfull
man
hideth
his
hand
in
his
[
*
](A07874-e43910-b)
*
Or
sleeue
.
bosome
,
and
wil
not
put
it
to
his
mouth
againe
.
Nice
and
daintie
slouth
is
herein
condemned
.
The
hand
is
the
instrument
of
working
.
The
bosome
is
a
place
of
warmth
and
ease
.
The
mouth
is
not
far
from
the
bosome
,
&
must
of
necessitie
be
fed
.
Thus
much
then
here
is
meant
,
that
some
are
so
slouthfull
,
as
that
they
will
not
set
their
handes
to
most
easie
and
needfull
workes
,
as
for
example
to
take
their
foode
or
to
combe
their
heades
.
25
If
thou
smite
a
scorner
,
he
who
is
simple
will
be
made
warie
,
and
if
thou
reprooue
a
prudent
man
,
he
will
vnderstand
knowledge
.
He
which
erreth
of
simplicitie
,
or
sinneth
of
infirmitie
,
will
receiue
profit
both
by
the
punishmentes
which
are
inflicted
on
obstinate
offendours
,
26
He
which
spoileth
his
father
[
or
]
chaseth
away
his
mother
,
is
[
*
](A07874-e44040-b)
*
Or
which
causeth
blushing
&
shame
.
a
sonne
of
confusion
and
shame
.
That
child
who
robbeth
his
father
of
his
goods
,
or
turneth
his
mother
out
of
doores
,
not
onely
shameth
his
parentes
,
but
shall
him selfe
come
to
confusion
and
destruction
.
27
O
my
sonne
,
cease
to
swarue
from
the
wordes
of
knowledge
,
to
the
end
that
thou
mayst
hearken
to
instruction
.
Herein
euery
one
is
called
to
repentance
.
Cease
ô
my
sonne
.
&c.
Let
it
be
sufficient
for
thee
ô
man
to
haue
spent
the
former
time
of
thy
life
in
vngodlinesse
and
vnrighteousnesse
.
Now
therefore
,
lay
aside
all
thy
vanities
and
vices
,
28
A
wicked
witnesse
mocketh
at
iudgement
,
and
the
mouth
of
the
vngodly
swalloweth
vp
iniquitie
.
29
But
iudgements
are
prepared
for
these
scorners
,
and
stripes
for
the
backe
of
fooles
.
A
wicked
witnesse
mocke
that
iudgement
.
A
false
witnesse
maketh
no
account
of
truth
or
equitie
,
and
the
mouth
of
the
vngodly
swalloweth
vp
iniquitie
,
moreouer
,
they
who
haue
not
the
feare
of
God
before
their
eyes
,
vtter
lyes
without
any
shame
or
remorse
,
making
no
bones
thereat
as
we
vse
to
speake
.
But
iudgements
are
prepared
for
these
scorners
,
neuerthelesse
,
these
deriders
shall
not
goe
vnpunished
for
many
decrees
are
set
downe
concerning
the
plaguing
of
them
.
And
stripes
for
the
backe
of
fooles
.
Moreouer
,
rods
yea
great
scourges
,
are
made
ready
for
the
vngodly
.
THE
XX.
CHAPTER
.
1
Wine
is
a
mocker
,
[
*
](A07874-e44300-b)
*
Or
headie
drinke
.
strong
drinke
is
raging
,
&
who
soeuer
ouershooteth
him self
therein
,
is
not
wise
.
THis
sentence
warneth
euery
one
,
2
The
[
*
](A07874-e44420-b)
*
Or
terror
.
feare
of
the
king
is
as
the
roaring
of
a
young
Lyon
,
he
that
prouoketh
him
,
sinneth
against
his
owne
soule
.
As
there
is
naturally
such
force
in
the
voyce
of
a
young
Lion
,
who
roareth
more
strongly
then
the
old
,
3
It
is
an
honour
for
a
man
to
cease
from
strife
,
but
euery
foole
will
be
medling
.
It
is
a
commendable
thing
to
end
contention
,
4
The
slouthfull
man
who
will
not
plough
because
of
winter
,
shall
begge
in
summer
,
when
he
shall
haue
nothing
.
The
tender
and
fearefull
sluggard
,
who
abstaineth
from
labour
by
reason
of
the
hardnes
of
the
present
time
,
shall
fall
at
the
last
into
extreme
want
.
5
The
counsell
in
the
heart
of
man
is
like
deepe
waters
,
but
a
man
that
hath
vnderstanding
,
will
draw
it
out
.
A
secret
intent
of
the
minde
is
cunningly
hidden
and
closely
concealed
oftentimes
,
but
he
who
is
indued
with
discretion
,
either
by
propounding
of
questions
,
or
by
obseruing
of
gestures
,
soundeth
and
fisheth
out
the
secret
purpose
of
him
who
is
so
close
.
6
Many
commend
the
man
who
[
*
](A07874-e44640-b)
*
Heb.
the
man
of
his
bountie
.
Drusius
saith
he
dare
pawn
all
that
he
is
worth
that
this
sense
which
is
set
downe
is
the
naturall
meaning
of
this
sentence
.
Pro.
Class.
2.
lib.
1.
Pro.
289.
is
bountifull
vnto
them
,
but
who
can
finde
a
faithful
man
?
There
are
in
a
great
number
who
magnifie
those
who
haue
bestowed
benefites
on
them
,
but
few
there
are
who
in
aduersitie
especially
,
or
when
neede
requireth
,
shew
them selues
to
be
constant
friends
or
keepe
touch
in
word
and
deed
,
or
who
declare
them selues
to
be
thankefull
by
requiting
courtesies
receiued
.
7
The
iust
man
who
continually
walketh
in
his
vprightnesse
[
is
blessed
]
and
blessed
shall
his
children
be
after
him
.
It
shall
go
well
with
the
righteous
and
their
seede
.
8
A
king
that
sitteth
on
the
throne
of
iudgement
,
[
*
](A07874-e44800-b)
*
Or
winnoweth
all
euill
in
his
eyes
.
chaseth
away
all
euill
with
his
eyes
.
A
iudge
personally
sitting
on
the
tribunall
seate
,
&
faithfully
exercising
his
office
,
by
his
presence
and
examining
of
matters
,
findeth
out
and
punisheth
all
sortes
of
misdeameanours
.
9
Who
can
say
I
haue
purified
mine
heart
,
I
am
cleane
from
my
sinne
.
Is
any
in
this
world
able
truly
to
say
I
haue
sanctified
my selfe
,
10
Diuers
weightes
and
diuers
measures
are
euen
both
abhomination
to
the
Lord
.
The
Lord
abhorreth
all
meanes
and
instruments
of
iniustice
.
11
Euen
a
child
is
knowen
by
his
doinges
,
whether
his
worke
be
pure
and
right
.
Indeede
the
proofe
is
all
,
but
yet
young
impes
oftentimes
declare
by
certaine
signes
,
what
they
are
&
what
they
will
be
.
Euen
a
child
is
knowen
by
his
doinges
,
not
onely
the
old
,
whether
his
worke
be
pure
and
right
,
whether
the
thing
he
doth
be
sincerely
performed
by
him
or
no
,
or
proceedeth
from
a
true
and
plaine
heart
.
12
The
Lord
hath
made
both
these
,
euen
the
eare
which
heareth
and
the
eye
which
seeth
.
The
Lord
hath
not
only
formed
all
the
parts
of
mens
bodies
&
namely
these
two
the
eare
&
the
eye
,
13
Loue
not
to
sleepe
least
thou
come
vnto
pouertie
,
open
thine
eyes
,
and
thou
shalt
be
satisfied
with
bread
.
Sleepe
not
too
much
that
thou
become
not
a
begger
,
watch
in
thy
calling
,
and
thou
shalt
haue
plenty
.
14
It
is
naught
it
is
naught
saith
the
buyer
,
but
when
he
is
gone
apart
,
he
boasteth
.
Albeit
the
ware
cheapened
is
well
worth
the
money
demaunded
by
the
seller
,
yet
the
couetous
buyer
,
to
the
end
he
may
get
it
verie
cheape
,
disprayseth
it
to
the
vtmost
,
and
sayth
,
that
it
is
not
worth
halfe
so
much
as
it
is
prised
at
,
but
when
he
hath
bought
the
thing
and
is
come
home
,
them
he
will
say
to
his
friend
,
had
I
not
a
good
penieworth
?
it
is
euen
worth
twise
as
much
as
I
payd
for
it
.
Thus
to
deale
is
to
call
good
euill
and
to
speake
contrarie
to
a
mans
owne
knowledge
and
conscience
.
15
There
is
gold
and
a
multitude
of
pretious
stones
,
but
the
lips
of
knowledge
,
are
a
most
pretious
treasure
.
Worldly
treasures
are
herein
compared
with
true
and
gracious
wordes
.
There
is
gold
and
a
multitude
of
pretious
stones
,
there
are
in
the
world
mettals
and
stones
of
great
price
,
but
the
lippes
of
knowledge
,
are
a
most
pretious
treasure
,
but
plaine
dealing
in
word
&
deede
,
is
the
best
iewel
:
for
indeed
the
one
come
out
of
the
earth
,
the
other
are
giuen
from
heauen
.
The
one
are
esteemed
by
men
,
the
other
by
the
Lord
,
the
one
are
corruptible
the
other
immortall
,
the
one
serue
vnto
the
vses
of
this
life
,
the
other
are
profitable
to
edifie
the
soule
,
Balaam
him self
saw
thus
much
,
for
which
cause
he
said
to
Balaak
,
that
if
he
should
giue
him
an
house
full
of
gold
and
siluer
,
he
could
not
goe
besides
the
word
of
God
.
16
Take
his
garment
who
is
suretie
for
a
straunge
man
,
and
a
pledge
of
him
who
is
suretie
for
a
straunge
woman
.
Rash
suretieship
is
againe
forbidden
in
this
verse
.
Although
the
garment
of
thy
poore
brother
who
flyeth
vnto
thee
in
his
necessitie
to
borrow
somewhat
of
thee
,
17
The
bread
of
deceit
is
sweet
to
a
man
,
but
afterward
his
mouth
shall
be
filled
with
[
*
](A07874-e45380-b)
*
Or
sharpe
stones
.
grauell
.
Great
reason
there
is
why
all
men
should
take
heed
of
craftie
dealing
.
For
,
the
bread
of
deceit
is
sweet
to
a
man
.
In
the
beginning
goodes
ill
gotten
are
verie
pleasant
and
delitesome
to
a
craftie
person
,
but
afterward
his
mouth
shal
be
filled
with
grauell
.
Neuertheles
in
the
end
,
he
shall
for
the
same
meete
with
troubles
.
For
such
sweet
meate
as
we
say
will
haue
sowre
sawce
.
18
Establish
thy
thoughtes
by
counsell
,
and
by
prudent
aduise
make
warre
.
In
all
matters
of
doubt
whatsoeuer
,
seeke
for
and
follow
the
direction
and
counsell
of
wise
and
faithfull
men
,
but
especially
bend
thine
owne
wits
to
deuise
all
the
pollicies
in
the
world
and
take
aduise
also
with
other
of
skill
and
experience
,
in
so
weightie
matters
as
warre
is
,
19
To
him
who
discloseth
a
secret
,
going
about
as
a
[
*
](A07874-e45520-b)
*
Or
backbiter
.
tale
bearer
,
and
to
him
who
flattereth
with
his
lippes
,
ioyne
not
thy selfe
.
Take
counsaile
with
wise
men
about
thine
affaires
,
but
make
not
blabs
acquainted
therwith
,
neither
referre
thy
matters
vnto
those
who
will
but
faune
vpon
thee
or
glose
with
thee
saying
as
thou
sayest
and
doing
all
thinges
to
please
thee
,
not
regarding
their
owne
dutie
or
thy
good
.
20
He
who
curseth
his
father
or
his
mother
,
shall
haue
his
candell
put
out
in
obscure
darkenesse
.
That
child
doth
curse
his
father
or
his
mother
,
His
candell
shall
indeed
be
put
out
,
for
his
prosperitie
and
life
shall
be
taken
awaye
.
21
An
heritage
is
hastely
gotten
at
the
beginning
,
but
the
end
thereof
shall
not
be
blessed
.
Substance
by
ill
meanes
or
with
greedinesse
heaped
together
in
short
time
,
at
the
last
vanisheth
or
is
accursed
.
22
Say
not
I
will
recompence
euill
[
but
]
wayt
on
the
Lord
,
and
he
will
saue
thee
.
Neither
in
heart
intend
,
nor
in
speeches
threaten
reuenge
.
Possesse
thy
soule
rather
in
patience
,
23
Diuers
waightes
are
abhomination
to
the
Lord
,
and
false
ballances
are
not
good
.
All
meanes
and
measures
of
iniustice
are
detestable
in
Gods
sight
,
and
hurtfull
to
those
men
,
who
vse
them
.
24
Amans
steppes
are
of
the
Lord
,
but
what
doth
a
man
vnderstand
of
his
way
?
God
not
only
knoweth
,
but
ruleth
all
the
thoughts
,
25
It
is
a
[
*
](A07874-e45900-b)
*
Or
snare
.
destruction
for
a
man
to
deuoure
that
which
is
consecrated
,
&
after
vowes
[
made
]
to
call
backe
.
23
18.
Iudg.
11.30
.
gather
what
a
vow
is
out
of
the
30.
Num.
3.4.5.6
.
vers
.
See
an
example
in
Iudas
,
who
was
a
theefe
from
the
beginning
.
That
it
was
the
custome
of
husband
men
among
the
Iewes
,
to
thresh
the
harder
corne
with
a
cart
wheele
,
may
be
gathered
out
of
the
28.
Esay
.
27.28
.
ver.
Sacriledge
is
here
condemned
,
two
sortes
whereof
are
also
specified
.
The
one
is
,
the
taking
away
of
a
thing
which
hath
already
bene
dedicated
to
the
Lord
,
in
these
wordes
,
it
is
a
destruction
for
a
man
,
&c.
The
other
is
,
a
differring
or
withholding
of
the
thing
which
is
in
heart
vowed
or
in
speech
hath
bene
promised
to
Gods
worship
or
seruice
.
Both
these
kinds
of
sacriledge
,
are
called
a
destruction
,
because
they
draw
the
plagues
of
the
Lord
on
such
as
commit
them
.
Then
a
thing
consecrated
is
deuoured
,
when
the
Lord
or
the
Church
or
the
poore
,
are
defrauded
of
that
which
hath
bene
giuen
to
holy
vses
.
Now
,
they
after
vowes
call
backe
,
who
make
promises
to
the
Lord
,
but
after
,
wish
they
had
not
made
them
,
or
doe
not
performe
them
.
26
A
wise
king
fanneth
the
wicked
,
and
turneth
the
wheele
ouer
them
.
Euen
as
the
husbandman
by
winnowing
seperateth
the
chaffe
from
the
good
graines
,
so
the
good
Magistrate
seuereth
the
euill
from
the
good
.
Againe
,
as
the
husbandman
thresheth
the
hard
corne
with
a
carte
wheele
.
so
a
iust
ruler
inflicteth
sharpe
punishmentes
vpon
the
wicked
.
27
Mans
soule
is
as
it
were
the
candle
of
the
Lord
[
whereby
]
he
searcheth
all
the
bowels
of
the
belly
.
The
excellent
gift
of
reason
bestowed
on
mankind
is
herein
commended
.
Mans
soule
is
as
it
were
the
candle
of
the
Lord
.
The
minde
of
man
is
not
brutish
as
is
the
heart
of
beastes
,
but
so
illightened
with
vnderstanding
,
as
that
it
may
fitly
be
called
,
the
lampe
of
the
eternall
(
whereby
)
he
searcheth
all
the
bowels
of
the
belly
.
A
man
by
this
spirite
of
his
indued
with
reason
,
seeketh
out
and
pearceth
into
the
nature
all
thinges
which
are
most
obscure
,
neither
onely
knoweth
his
owne
estate
,
but
fisheth
out
the
secrets
of
other
,
with
whom
he
hath
to
do
.
28
Bountie
and
truth
preserue
the
king
,
&
by
bountie
he
vpholdeth
his
throne
.
Vertue
is
that
,
whereby
the
crowne
is
especially
maintained
.
Bountie
,
that
vertue
which
consisteth
not
onely
in
pardoning
of
offences
,
but
in
giuing
of
almes
or
giftes
freely
to
those
who
stand
in
neede
,
and
truth
,
and
that
vertue
also
,
which
giueth
euery
one
his
due
,
as
namely
honour
to
the
good
and
punishment
to
the
wicked
,
preserue
the
king
,
are
the
bucklers
or
bulwarks
whereby
the
royall
person
of
the
Prince
is
defended
from
euils
.
And
by
bountie
he
vpholdeth
his
throne
.
Neuerthelesse
,
howsoeuer
both
these
vertues
are
indeede
so
necessarie
,
as
that
if
either
both
of
them
or
but
one
of
them
be
wanting
,
the
Prince
cannot
possiblie
remaine
long
in
safetie
:
yet
bountie
is
the
chief
pillar
of
the
state
or
kingdome
.
For
when
as
straungers
are
nourished
,
the
poore
relieued
,
the
fatherlesse
defended
,
schooles
erected
,
the
Preachers
of
the
word
maintained
,
to
conclude
all
the
works
of
mercy
practised
,
this
is
that
which
winneth
the
hearts
of
the
subiectes
,
in
whose
good
will
the
strength
of
a
land
doth
especially
consist
,
as
on
the
contrary
side
,
nothing
so
soone
ouerthroweth
the
throne
of
a
Prince
,
as
the
ill
will
or
hatred
of
the
people
vnder
him
.
29
The
glory
of
young
men
is
their
strength
,
the
honor
of
the
aged
,
is
the
gray
head
.
This
sentence
insinuateth
,
that
both
the
young
&
the
old
,
haue
their
seuerall
ornaments
wherein
they
may
reioyce
,
and
for
the
which
also
they
are
to
be
reuerenced
.
The
glorie
of
young
men
is
their
strength
.
Albeit
they
that
are
of
tender
or
greene
yeares
,
want
oftentimes
wisdome
or
experience
,
which
commonly
are
to
be
found
in
the
auncient
,
yet
haue
they
courage
of
minde
and
strength
of
body
,
whereby
they
are
inabled
to
follow
their
callings
,
to
fight
for
their
countryes
,
to
do
actes
of
great
same
and
renowne
.
No
man
then
is
to
despise
the
younger
for
their
greene
years
,
but
rather
euen
in
this
respect
to
esteeme
them
the
more
.
Now
on
the
other
side
,
the
honour
of
the
aged
is
the
gray
head
,
Albeit
also
they
who
are
stricken
in
yeares
,
are
weake
in
body
or
want
the
vse
of
their
senses
,
yet
the
siluer
crowne
of
hoarie
haires
,
which
the
finger
of
God
hath
set
vpon
their
head
,
doth
make
them
venerable
in
all
places
where
they
come
,
so
that
they
carie
an
authoritie
or
maiestie
with
them
as
it
were
.
Hence
it
is
that
in
the
law
the
Lord
giueth
this
commaundement
specially
to
the
younger
sort
,
directing
his
precept
to
eury
one
of
them
in
particular
as
it
were
,
Rise
vp
before
the
hoarie
head
and
honour
the
person
of
the
aged
man
.
30
Blewnesse
and
woundes
serue
to
[
*
](A07874-e46360-b)
*
Or
are
a
purging
for
.
purge
the
wicked
man
,
and
strokes
that
pearse
into
the
bowels
of
the
belly
.
This
instruction
teacheth
vs
,
how
needfull
a
thing
it
is
for
the
vngodly
,
to
be
scourged
and
punished
for
their
offences
.
Blewnesse
and
woundes
serue
to
purge
the
wicked
man
.
Euen
as
beating
(
which
blewnesse
followeth
)
and
launcing
(
which
leaueth
a
wound
behind
)
is
fit
and
profitable
for
diseased
and
naughtie
iades
:
so
sharpe
punishmentes
and
cutting
corrections
in
the
flesh
and
in
the
skinne
,
are
meete
for
euill
doers
,
and
for
those
,
who
otherwise
will
not
be
reformed
.
And
strokes
that
pearse
into
the
bowels
of
the
belly
.
Yea
moreouer
,
as
goads
or
spurres
are
requisite
and
necessarie
for
stubburne
and
stiffenecked
beastes
,
who
will
not
stirre
vnlesse
they
be
touched
and
prickt
to
the
quicke
:
so
most
grieuous
and
inward
plagues
and
troubles
,
pearsing
the
bones
and
entring
to
the
heart
,
are
needefull
for
obstinate
and
hainous
offendors
.
True
it
is
,
albeit
an
vnrepentant
wicked
man
be
neuer
so
much
corrected
or
sharply
delt
with
,
yet
his
corruption
wil
not
quite
be
tamed
or
wholly
purged
out
.
But
yet
nenerthelesse
,
punishment
for
the
time
somewhat
restraineth
the
most
vngodly
wretch
in
the
world
.
Now
,
as
for
those
penitent
sinners
,
who
haue
done
amisse
through
ignorance
or
infirmitie
,
the
scourges
or
punishments
which
they
sustaine
for
their
offences
,
not
onely
scoure
out
of
them
many
vices
to
which
before
they
were
giuen
,
but
worke
in
them
many
good
vertues
.
So
then
,
not
onely
afflictions
for
righteousnesse
sake
,
but
corrections
for
sinne
,
are
profitable
for
Gods
children
,
in
as
much
as
they
are
by
these
purged
from
much
drosse
,
like
as
by
the
other
,
they
are
declared
to
haue
in
them
much
fine
siluer
as
it
were
.
THE
XXI
.
CHAPTER
.
1
The
kinges
heart
is
in
the
hand
of
the
Lord
as
the
riuers
of
water
,
he
turneth
it
whither
soeuer
it
pleaseth
him
.
EVen
as
riuers
of
water
are
moued
by
the
hand
of
the
Lord
hither
and
thither
,
2
A
man
seemeth
streight
to
him selfe
in
all
his
wayes
,
but
God
pondereth
the
hearts
.
A
man
iustifieth
him selfe
oftentimes
in
all
respectes
,
when
as
God
who
searcheth
the
reines
,
See
before
.
16.2
.
findeth
many
things
amisse
in
him
.
3
To
do
iustice
and
iudgement
,
is
a
thing
more
acceptable
to
the
Lord
then
sacrifice
.
Workes
of
charitie
practised
toward
men
,
are
here
preferred
before
the
exercises
of
Religion
,
which
concerne
the
worship
of
God
.
The
reason
hereof
is
,
for
that
the
Lord
had
rather
be
serued
by
those
actions
which
are
profitable
to
men
,
then
by
those
which
to
them
are
vnfruitefull
.
For
this
cause
it
is
said
in
the
Epistle
to
the
Hebrewes
,
that
by
such
sacrifices
as
good
workes
are
,
4
The
haughty
looke
,
and
the
proud
heart
,
[
to
conclude
]
the
[
*
](A07874-e46710-b)
*
Or
plowing
.
light
of
the
wicked
is
sinne
.
We
are
herein
taught
,
that
all
the
actions
of
the
wicked
are
abhominable
in
the
sight
of
God
.
The
haughtie
looke
and
the
proud
heart
,
the
stately
gestures
and
minde
puffed
vp
.
To
conclude
,
the
light
of
the
wicked
is
sinne
,
and
to
be
brief
,
whatsoeuer
the
wicked
do
,
euen
their
ciuill
and
religious
actions
,
yea
their
consciences
and
their
soules
are
polluted
.
5
The
thoughtes
of
the
diligent
man
are
onely
vnto
profit
,
but
the
hastie
mans
tend
onely
to
pouertie
.
They
who
bend
their
wits
and
applie
them selues
,
to
finde
out
and
to
vse
the
meanes
and
opportunities
of
inriching
their
estate
,
shall
waxe
wealthie
.
On
the
contrary
side
,
such
harebraynes
as
runne
all
on
head
in
making
hastie
bargaines
,
or
in
doing
things
they
care
not
how
,
vndoe
them selues
.
6
Treasures
gathered
together
by
a
deceitfull
toung
,
are
vanitie
tossed
too
and
fro
[
of
men
]
who
seeke
death
.
Goods
gotten
by
falsehood
,
haue
two
euils
.
First
,
they
are
vnstable
,
vanishing
away
as
the
dust
flyeth
before
the
wind
.
Secondly
,
they
are
hurtfull
,
bringing
sometimes
temporall
death
,
but
alwayes
eternall
destruction
on
the
owners
thereof
.
7
The
calamitie
of
the
wicked
shall
[
*
](A07874-e46910-b)
*
Or
cut
them
in
sunder
.
destroy
them
,
because
they
refuse
to
practise
that
which
is
right
.
The
great
afflictions
of
the
vngodly
shall
cause
them
to
houle
and
crye
and
shall
ouerthrowne
them
,
for
that
they
will
execute
iustice
,
or
doe
that
which
is
good
.
8
[
*
](A07874-e46960-b)
*
Or
the
way
of
a
peruers
man
is
straunge
.
The
way
of
some
man
is
peruerse
and
straunge
,
but
as
for
the
pure
man
his
worke
is
right
.
The
course
which
impure
men
take
,
9
It
is
better
to
dwell
in
a
corner
of
the
house
top
,
then
with
a
contentious
woman
in
a
[
*
](A07874-e47040-b)
*
Or
an
house
of
companie
.
wide
house
.
A
brawling
wife
is
here
shewed
to
be
a
great
euill
.
The
Iewes
houses
were
broad
and
open
in
the
top
.
Now
then
,
109
▪
16.
See
an
example
in
the
Edomites
.
Psal.
137.
Also
in
the
brethren
of
Ioseph
who
were
touched
with
no
compassion
toward
him
.
Thou
shalt
be
quiet
in
no
corner
of
thine
house
,
neither
shalt
thou
receiue
any
ioye
by
the
presence
of
any
person
.
10
The
soule
of
the
wicked
man
wisheth
euill
,
his
neighbour
hath
no
fauour
in
his
eyes
.
The
bloudie
minded
man
,
wisheth
for
and
seeketh
his
neighbours
,
harme
.
His
neighbour
hath
no
fauour
in
his
eyes
.
He
will
by
no
pitie
,
due
vnto
his
friend
or
the
poore
afflicted
person
,
be
stayed
from
doing
of
that
mischief
,
which
his
soule
desireth
.
For
indeede
,
he
hath
no
pitie
or
mercie
,
or
reuerent
regard
vnto
any
.
11
When
the
scorner
is
punished
he
that
is
simple
waxeth
wise
,
and
when
a
wise
man
is
instructed
,
he
receiueth
knowledge
.
This
verse
sheweth
two
meanes
,
whereby
a
simple
or
vnwise
man
may
attaine
vnto
wisedome
.
See
before
.
19.25
.
The
one
is
,
the
destruction
of
the
wicked
,
the
other
is
,
12
The
righteous
man
considereth
the
house
of
the
wicked
man
,
which
ouerthroweth
the
vngodly
[
*
](A07874-e47290-b)
*
Or
which
throweth
the
vngodly
into
euill
.
for
[
their
]
wickednesse
.
The
iust
person
beholdeth
and
pondereth
,
how
the
place
wherein
sinners
dwell
,
oftentimes
falling
down
on
them
or
being
full
of
curses
,
reuengeth
them
for
their
impieties
and
iniquities
.
How
true
this
is
Eliphaz
declareth
in
the
booke
of
Iob
,
who
saith
that
he
had
seen
the
foole
well
rooted
,
13
He
that
stoppeth
his
eares
at
the
crying
of
the
poore
,
shall
him selfe
crye
and
not
be
heard
.
The
vnmercifull
are
threatened
in
this
sentence
.
He
is
said
to
stoppe
his
eares
at
the
crying
of
the
poore
,
he
shall
crye
so
that
he
shall
be
in
some
necessitie
or
miserie
.
Secondly
,
he
shall
not
be
heard
,
so
that
in
his
aduersitie
he
shall
not
obtaine
deliuerance
or
succour
.
14
A
gift
in
secret
turneth
away
anger
,
&
a
present
in
the
bosome
vehement
wrath
.
A
token
of
submission
and
good
will
closely
offred
,
15
To
do
that
which
is
iust
[
bringeth
]
ioye
to
the
righteous
man
,
but
destruction
[
shall
be
]
to
the
workers
of
iniquitie
.
Well
doing
bringeth
forth
a
blessing
vnto
a
man
.
On
the
contrary
side
,
16
A
man
that
wandereth
out
of
the
way
of
wisedome
,
shall
remaine
in
the
congregation
of
the
dead
.
He
which
following
his
owne
lustes
leaueth
the
truth
and
forsaketh
the
feare
of
God
,
17
He
that
loueth
pastime
shal
be
a
poore
man
,
and
he
that
loueth
wyne
&
oyle
shal
not
be
rich
.
Prodigalitie
is
the
high
way
to
beggerie
.
He
that
loueth
pastime
,
such
a
one
as
is
drowned
in
gaming
,
hawking
,
hunting
,
carding
,
difing
,
and
such
like
vanities
,
shall
in
the
end
become
a
begger
.
And
he
that
loueth
wyne
and
*
oyle
shall
not
be
rich
.
18
The
wicked
man
shall
be
a
ransome
for
the
iust
man
,
and
the
transgressor
,
for
the
righteous
.
A
way
of
causing
plagues
to
cease
,
is
here
chalked
out
.
The
wicked
man
,
shall
be
a
ransome
for
the
iust
man
.
The
vngodly
person
shall
be
as
it
were
a
price
for
him
who
is
godly
,
in
such
sort
,
as
that
when
he
is
punished
or
destroyed
,
See
example
.
2.
Sam.
21.
Iosu.
7.20
.
Hest.
8.7
.
Dani.
6.25
.
Gods
wrath
shall
cease
and
not
proceed
to
take
hold
on
the
iust
man
.
For
the
sinners
head
doth
pay
and
satisfie
as
it
were
for
him
,
who
though
he
be
not
voyde
of
sinne
,
yet
hath
not
committed
so
great
a
crime
.
And
the
transgressor
for
the
righteous
.
Moreouer
,
many
innocent
people
being
deliuered
out
of
trouble
or
freed
from
some
plague
by
the
Lord
,
shall
indeede
escape
,
but
so
,
as
that
some
one
notorious
offendour
succeeding
in
their
aduersitie
,
shall
dye
as
it
were
for
the
rest
.
Such
a
sacrifice
is
so
sweet
in
the
Lordes
nostrels
,
as
that
when
in
the
time
of
any
great
calamitie
it
is
performed
,
the
plague
commonly
doth
cease
,
as
if
that
by
sinnefull
bloud
,
sinne
were
purged
after
a
certaine
sort
.
19
It
is
better
to
dwell
in
the
wildernesse
,
then
with
a
contentious
and
angrie
woman
.
The
desert
,
is
a
solitarie
place
,
wherein
necessaries
are
wanting
,
and
daungers
abounding
.
Neuerthelesse
,
it
is
more
tollerable
to
abide
in
the
wildernesse
among
wild
beastes
,
then
to
dwell
in
neuer
so
faire
or
plentifull
an
house
,
with
a
brawling
wife
.
20
In
the
house
of
the
wise
man
is
a
[
*
](A07874-e48000-b)
*
Or
desired
.
pleasant
treasure
and
ointment
,
but
a
foolish
man
deuoureth
it
.
Thriftnesse
is
commended
in
this
diuine
instruction
.
In
the
house
of
the
wise
man
is
a
pretious
treasure
and
ointment
.
There
is
in
the
storehouse
of
a
good
husband
,
plentie
of
necessaries
and
delightes
.
But
a
foolish
man
deuoureth
it
.
On
the
contrary
side
,
the
vnthrift
by
riot
or
voluptuousnesse
,
lauisheth
out
his
whole
patrimonie
,
and
his
great
substance
.
21
He
that
followeth
after
righteousnesse
and
bountie
,
shall
finde
life
,
righteousnesse
and
glorie
.
He
that
followeth
after
,
that
person
who
ensueth
with
earnestnesse
,
righteousnesse
and
bountie
,
equitie
and
liberalitie
,
shall
finde
life
righteousnesse
and
glorie
,
22
A
wise
man
goeth
vp
into
the
Citie
of
the
mightie
,
and
casteth
downe
the
strength
of
the
confidence
thereof
.
This
instruction
teacheth
,
that
wisedome
can
doe
much
euen
in
warre
,
A
wise
man
goeth
vp
into
the
Citie
of
the
mightie
,
and
casteth
downe
the
strength
of
the
confidence
thereof
.
Neither
onely
doth
he
climbe
vp
the
walles
,
but
he
throweth
downe
by
his
wisedome
,
the
towres
and
castles
thereof
.
23
He
that
keepeth
his
mouth
and
his
toung
,
preserueth
his
soule
from
affliction
.
He
that
bridleth
his
mouth
and
his
toung
from
lying
,
babling
,
slaundering
,
rayling
,
backbiting
,
and
such
like
vices
,
keepeth
him selfe
from
many
trouble●
as
from
futes
of
law
,
from
blowes
,
and
from
death
it selfe
.
24
Stately
,
haughty
,
scornefull
is
his
name
,
that
in
his
furie
worketh
pride
.
That
person
who
in
his
moodinesse
because
his
will
is
crossed
or
his
desire
contraried
,
sheweth
contempt
of
other
or
boasting
him selfe
,
by
this
his
dealing
procureth
no
credit
to
him selfe
,
but
rather
perpetuall
infamie
,
so
that
afterward
he
is
counted
or
called
,
one
that
is
vainglorious
,
high
minded
,
and
contemptuous
.
25
The
desire
of
the
slouthfull
man
slayeth
him
,
because
his
hands
refuse
to
worke
.
26
All
the
day
long
he
coueteth
greedelie
,
but
the
righteous
man
giueth
and
spareth
not
.
The
slouthfull
person
is
therfore
starued
with
hunger
,
because
he
will
set
his
hand
to
nothing
.
Hence
also
it
commeth
to
passe
,
that
(
as
we
vse
to
speake
)
he
is
indeede
a
wisher
and
woulder
but
an
ill
housholder
.
On
the
contrary
side
,
the
iust
man
who
labouring
diligently
in
his
calling
,
serueth
God
also
sincerely
,
hath
not
onely
sufficient
for
him selfe
and
his
familie
,
but
giueth
vnto
the
poore
all
day
long
.
27
The
sacrifice
of
the
wicked
is
an
abhomination
,
how
much
more
when
he
[
*
](A07874-e48440-b)
*
Or
offreth
is
wickedly
.
bringeth
it
with
a
wicked
minde
?
Wickednesse
maketh
the
exercises
of
Religion
detestable
in
Gods
sight
.
The
sacrifice
of
the
wicked
is
an
abhomination
.
How
much
more
when
he
bringeth
it
with
a
wicked
minde
?
Now
then
,
how
much
more
must
a
sacrifice
needes
offend
the
maiestie
of
God
,
when
it
is
offred
that
he
should
wincke●t
some
great
sinne
,
or
when
it
is
not
rightly
performed
?
28
A
false
witnesse
shall
perish
,
but
he
that
heareth
,
shall
speake
for
euer
.
He
which
deuising
lyes
reporteth
those
things
which
he
hath
neither
seen
nor
heard
,
shall
be
put
to
silence
or
punished
with
temporall
or
eternall
death
.
On
the
contrary
side
,
he
who
testifieth
no
other
thing
saue
onely
that
which
he
hath
heard
or
knoweth
to
be
true
,
shall
continue
speaking
and
finde
good
.
29
A
wicked
man
hardeneth
his
face
,
but
he
who
is
vpright
,
ordereth
each
of
his
wayes
aright
.
As
a
traueller
who
setteth
his
face
to
go
to
any
place
,
proceedeth
on
his
iourney
,
albeit
he
meeteth
with
many
lets
therein
or
is
told
of
more
,
so
the
vngodly
person
goeth
on
in
his
sinnes
obstinately
,
although
he
hath
oft
been
crossed
therein
or
warned
thereof
.
On
the
contrary
side
,
the
iust
man
walketh
warily
and
soberly
in
this
world
,
examining
his
actions
whether
they
be
such
as
are
to
be
left
off
or
proceeded
in
.
30
There
is
no
wisedome
,
and
no
vnderstanding
,
and
no
counsell
against
the
Lord
.
The
vanitie
of
worldly
politickes
is
herein
layd
open
.
There
is
no
wisedome
,
there
is
no
plotting
of
matters
,
and
no
vnderstanding
,
no
subtle
deuise
or
inuention
also
,
and
no
counsell
,
finally
,
no
aduise
or
debating
of
cases
,
against
the
Lord
,
able
to
withstand
or
ouerthrow
the
Lordes
will
or
purpose
.
31
The
horse
is
prepared
against
the
day
of
battell
,
but
saluation
it selfe
is
of
the
Lord
.
As
before
hath
been
shewed
,
that
no
pollicie
preuaileth
against
the
Lord
,
The
horse
is
prepared
against
the
day
of
battell
.
Meanes
vnto
warre
,
as
namely
the
horse
and
the
rider
are
made
ready
by
men
.
But
saluation
it selfe
is
of
the
Lord
.
As
for
the
conquest
,
and
preseruation
in
the
conflict
,
these
things
proceede
from
God
alone
.
THE
XXII
.
CHAPTER
.
1
A
[
good
]
[
*
](A07874-e48860-b)
*
Or
fa●●●
name
is
to
be
desired
aboue
great
riches
,
fauour
is
better
then
siluer
or
gold
.
IN
this
verse
is
declared
,
that
credit
or
reputation
,
is
a
great
good
thing
.
A
good
name
is
to
be
desired
aboue
great
riches
.
That
glorie
or
fame
which
is
gotten
by
well
doing
,
is
more
excellent
then
all
the
treasures
of
this
world
.
The
reasons
hereof
are
many
and
manifest
.
First
,
a
good
name
maketh
the
speeches
&
actions
of
the
person
in
account
,
acceptable
.
Secondly
,
a
good
name
remaineth
after
death
.
Thirdly
,
it
is
a
meanes
of
aduauncing
a
man
oftentimes
.
Last
of
all
,
it
doth
good
to
a
mans
children
,
who
for
their
fathers
sake
are
the
more
esteemed
and
the
better
helped
.
Some
may
here
obiect
,
why
but
doe
we
not
see
that
the
wicked
are
in
great
reputation
?
what
then
,
is
credit
or
renowne
so
excellent
a
thing
?
Tush
,
the
fame
of
the
wicked
is
onely
but
a
shadow
of
a
good
name
,
the
roote
whereof
is
vertue
onely
.
It
may
again
be
demaunded
,
if
a
good
name
spring
from
vertue
or
be
so
great
a
blessing
,
how
falleth
it
out
,
that
many
worthie
seruaunts
of
God
liue
obscurely
and
are
in
no
reckening
in
a
manner
?
God
seeth
obscuritie
as
well
as
pouertie
to
be
meete
and
profitable
for
some
of
his
children
.
Last
of
all
,
some
may
thus
argue
,
that
if
a
good
name
be
a
most
pretious
iewell
,
then
reproch
or
infamie
wherewith
the
best
are
commonly
most
spotted
and
loaded
,
is
one
of
the
greatest
euils
that
may
be
.
The
answere
hereunto
is
ready
and
easie
.
Ill
report
deserued
by
misbehauiour
is
an
extreme
miserie
,
but
reproch
for
well
doing
is
a
glorie
,
which
Moses
preferred
before
all
the
treasures
of
Egypt
.
2
The
rich
and
poore
meete
together
,
the
Lord
is
the
maker
of
them
all
.
In
sundrie
places
the
wealthie
and
needie
concurre
vpon
occasions
.
Now
,
lest
in
this
meeting
of
theirs
,
the
poore
man
be
despised
or
the
rich
man
enuied
,
this
is
to
be
considered
,
that
both
of
them
are
created
by
the
Lord
according
to
his
image
,
and
that
both
of
them
rece●ue
from
him
their
estate
and
condition
.
For
indeede
,
pouertie
and
riches
,
fall
not
out
by
chaunce
or
fortune
but
by
the
will
and
prouidence
of
the
Lord
.
3
A
prudent
man
seeth
the
[
*
](A07874-e49000-b)
*
Or
euill
.
plague
and
hideth
him selfe
,
but
the
foolish
goe
on
still
,
and
are
punished
.
The
first
propertie
of
the
wise
man
is
,
that
he
seeth
the
euill
,
to
wit
by
the
illightening
of
Gods
spirite
,
which
giueth
vnto
him
a
sense
and
feeling
of
the
greatnesse
of
sinne
&
of
the
certaintie
of
the
punishment
thereof
.
Euery
one
doth
not
perceiue
this
,
yea
a
man
may
haue
all
the
preceptes
of
Diuinitie
in
his
heart
and
in
his
head
,
and
yet
not
see
the
daunger
of
sinne
or
of
Gods
wrath
,
vnlesse
it
be
reuealed
vnto
him
by
the
Lord
him selfe
after
a
peculiar
manner
.
The
second
propertie
of
a
prudent
man
is
,
vpon
the
sense
of
the
plague
,
to
force
him selfe
by
all
lawfull
meanes
to
escape
.
It
may
here
be
demaunded
,
how
we
are
to
flye
,
when
we
discerne
the
plague
to
be
comming
.
The
answere
hereunto
is
easie
,
that
the
name
of
the
Lord
is
a
strong
towre
,
the
righteous
man
flyeth
vnto
it
and
is
exalted
.
Another
question
may
here
be
moued
,
whether
it
be
lawfull
to
flye
euill
ayre
and
places
infected
with
the
pestilence
.
This
doubt
may
briefly
be
thus
resolued
,
that
a
man
may
lawfully
auoyde
any
vnnecessarie
daunger
or
perilous
place
,
whereunto
he
is
not
tyed
or
bound
by
his
calling
or
charitie
.
But
withall
these
instructions
are
to
be
obserued
,
that
men
in
the
time
of
the
plague
are
especially
to
fly
to
God
,
that
they
are
to
shunne
sinne
,
that
they
are
to
take
heed
of
inordinat
feare
,
that
they
are
not
to
leaue
their
callings
,
that
they
are
not
to
neglect
the
loue
of
their
brethren
by
reason
of
a
fond
and
childish
feare
of
infection
.
For
hence
it
commeth
to
passe
,
that
when
there
is
any
pestilence
walking
in
citie
or
countrye
not
onely
some
sicke
folkes
be
suffered
to
dye
away
without
all
keeping
,
but
the
women
also
great
with
child
are
forsaken
in
their
need
,
brethren
are
left
of
their
brethren
,
and
parents
shunned
by
their
children
.
Whereas
then
it
is
further
added
,
that
fooles
going
on
are
punished
,
this
is
to
be
vnderstood
of
vnnecessarie
daungers
or
of
such
plagues
,
which
by
some
meanes
they
may
lawfully
auoyd
.
In
which
latter
part
of
the
sentence
,
not
onely
the
blindnesse
but
the
boldnesse
of
carnall
men
is
reproued
,
who
proceede
in
wicked
actions
or
walke
on
in
daungerous
places
,
without
any
chaunge
of
minde
or
withdrawing
of
the
body
,
vntill
they
be
ouertaken
with
some
calamitie
,
or
ouerthrowen
by
some
iudgement
of
the
Lord
.
For
example
,
the
rash
man
goeth
to
euery
one
that
hath
the
pestilence
or
some
such
sore
disease
,
&
at
the
last
he
is
infected
.
The
gamester
goeth
on
in
his
dising
and
in
the
end
commeth
to
pouertie
.
The
robber
on
the
high
way
ceasseth
not
to
folow
his
wicked
trade
,
and
at
last
he
is
apprehended
and
executed
.
The
wanton
walketh
on
toward
the
house
of
the
harlot
,
and
in
the
end
he
committeth
follie
with
her
.
To
conclude
,
all
sorts
of
sinners
securely
proceede
in
their
impieties
and
iniquities
,
but
at
one
time
or
other
they
meete
with
some
heauie
iudgement
of
the
Lord
.
Wherefore
let
euery
one
pray
vnto
the
Lord
,
that
he
may
not
be
so
brutish
as
to
runne
into
the
snare
which
is
before
him
,
but
that
he
may
haue
a
quicke
sight
to
espie
and
foresee
,
and
a
mighty
power
to
shunne
and
escape
all
sortes
of
euils
which
may
any
wayes
hurt
him
,
in
goods
,
in
name
,
in
body
,
or
in
soule
.
4
The
reward
of
humilitie
[
with
]
the
feare
of
God
,
is
riches
,
honor
,
and
life
.
The
reward
of
humilitie
,
the
mercifull
recompence
of
meeknesse
or
lowlynesse
toward
men
,
with
the
feare
of
God
,
ioyned
with
the
reuerence
of
the
Lord
,
is
riches
,
honor
,
and
life
,
is
store
of
good
things
,
as
namely
wealth
and
aduancement
and
length
of
dayes
,
which
things
men
especially
desire
.
5
Thornes
and
snares
are
in
the
way
of
the
wicked
man
,
[
but
]
he
which
taketh
heed
to
his
soule
,
shall
be
farre
off
from
them
,
Thornes
and
snares
are
in
the
way
of
the
wicked
man
,
sicknesse
grief
and
shame
with
sundrie
other
euils
,
befall
the
vngodly
person
.
He
which
taketh
heed
to
his
soule
,
shal
be
farre
off
from
them
.
They
who
watch
ouer
their
hearts
and
walke
vprightly
,
are
farre
from
these
crosses
.
6
Teach
a
child
according
to
the
trade
of
his
wayes
,
and
when
he
shall
be
old
,
he
will
not
depart
from
it
.
The
way
of
a
child
,
is
first
the
feare
of
God
;
and
when
he
shall
be
old
he
will
not
depart
from
it
.
For
albeit
good
doctrine
once
learned
in
youth
may
quite
vanish
away
,
yet
lightly
it
doth
not
perish
,
but
the
vessel
alwayes
retaineth
some
sent
of
the
liquor
,
wherewith
it
was
seasoned
at
the
beginning
.
7
The
rich
man
ruleth
ouer
the
poore
,
&
the
borrower
is
seruant
to
the
lender
.
The
rich
man
ruleth
ouer
the
poore
,
he
that
is
wealthie
commaundeth
the
needie
people
,
yea
sometimes
he
maketh
them
his
drudges
.
And
the
borrower
is
seruaunt
to
the
lender
.
8
He
that
soweth
iniquitie
shall
reape
affliction
,
and
the
rod
of
his
anger
shall
consume
[
him
.
]
He
that
soweth
iniquitie
shall
reape
affliction
,
and
the
rod
of
his
anger
shall
consume
him
.
That
thing
whatsoeuer
wherewith
he
vexed
or
oppressed
other
,
shall
cause
him
to
smart
yea
to
decay
or
perish
.
9
He
that
hath
a
good
eye
shall
be
blessed
,
for
he
giueth
of
his
bread
to
the
poore
.
He
that
hath
a
good
eye
,
he
that
hath
a
pitifull
and
bountifull
eye
,
shall
be
blessed
,
shall
receiue
store
of
spirituall
or
temporall
blessings
,
for
he
giueth
of
his
bread
to
the
poore
,
sith
he
bestoweth
necessaries
on
the
needie
.
Vnto
him
also
it
shall
be
said
at
the
day
of
iudgement
,
come
thou
blessed
of
my
father
.
10
Cast
out
the
scorner
and
strife
will
goe
out
,
so
contention
and
reproch
will
cease
.
Cast
out
the
scorner
,
remoue
the
quarellour
and
the
obstinate
person
out
of
thine
house
or
iurisdiction
,
and
strife
will
go
out
,
so
variance
will
be
at
an
end
,
so
contention
and
reproch
will
cease
,
so
also
defending
and
prouing
,
together
with
railing
or
reuiling
,
will
be
husht
.
11
He
which
loueth
purenesse
of
heart
[
and
]
in
whose
lippes
[
is
]
grace
,
the
king
will
be
his
friend
.
The
Prince
will
fauor
such
a
one
,
12
The
eyes
of
the
Lord
preserue
[
the
man
]
of
vnderstanding
,
but
he
ouerthroweth
the
[
*
](A07874-e49800-b)
*
Or
affaires
.
wordes
of
the
transgressor
.
The
eternall
God
with
a
mercifull
eye
,
fauoureth
&
keepeth
him
from
hurt
,
who
knoweth
him
aright
.
On
the
contrary
side
,
13
The
slouthfull
man
saith
,
a
Lion
is
without
,
I
shall
be
slaine
in
the
street
.
In
this
verse
,
the
behauiour
of
sluggardes
when
they
are
called
about
their
worke
,
is
notably
painted
out
.
The
sense
hereof
is
,
that
the
idle
person
doth
indeede
so
behaue
him selfe
,
as
if
one
called
to
go
abroad
,
should
plead
that
therefore
he
will
not
go
out
of
doores
,
because
a
Lion
is
in
the
strets
.
By
the
slouthfull
man
,
such
a
one
is
meant
,
as
deliteth
in
idlenesse
or
loytering
.
By
the
Lion
abroad
,
some
great
danger
is
shadowed
out
.
Whereas
it
is
said
by
the
sluggard
,
I
shall
be
slayne
in
the
streete
,
he
sheweth
that
he
feareth
,
not
onely
some
harme
,
but
death
it selfe
.
Thus
much
then
here
is
taught
,
that
although
it
is
not
the
vse
of
idle
persons
,
to
vtter
the
selfe
same
wordes
which
are
set
downe
in
this
place
,
yet
indeede
they
alwayes
so
behaue
them selues
,
as
if
they
spake
them
.
For
the
slouthfull
hinder
themselues
from
their
worke
,
by
fainyng
of
lets
and
fearing
of
daungers
,
as
losse
of
fauour
,
of
goods
,
of
libertie
,
and
of
life
,
hauing
alwayes
one
excuse
or
other
,
either
in
their
mouthes
,
or
in
their
hearts
.
For
,
when
they
are
moued
or
exhorted
to
follow
their
trades
or
to
serue
God
,
they
alledge
the
hardnesse
,
the
impossibilitie
,
the
trouble
,
the
danger
of
the
matter
.
Vnto
the
sluggish
person
,
watching
,
fasting
,
praying
is
a
Lyon
.
He
that
is
afrayd
to
confesse
his
faith
or
to
show
his
zeale
,
saith
often
in
his
heart
,
I
dare
not
make
knowen
my
Religion
or
declare
my
loue
of
the
truth
,
least
the
persecutor
slay
me
.
Thus
the
sluggard
flyeth
smal
troubles
as
if
they
were
great
,
and
feareth
vncertaine
daungers
,
as
if
they
were
certaine
.
But
put
the
case
ô
slouthfull
man
that
there
were
a
Lyon
abroad
indeede
,
yet
when
thy
calling
bindeth
thee
to
go
foorth
,
thou
art
to
proceede
to
the
workes
thereof
,
setting
aside
all
vayne
excuses
and
fond
feares
.
Did
Dauid
leaue
his
fathers
sheepe
,
because
of
the
Lyon
?
did
Daniell
cease
from
praying
vnto
God
,
because
it
was
decreed
,
that
he
who
should
so
do
,
should
be
cast
into
the
Lyons
denne
?
Hath
not
God
made
a
promise
to
those
who
walke
in
their
callings
,
that
they
shall
tread
vpon
Lyons
and
not
be
hurt
?
Sluggishnesse
then
,
is
in
any
case
to
be
shaken
off
,
which
causeth
a
man
to
feare
the
dangers
of
this
life
more
then
God
,
yea
which
oftentimes
causeth
him
to
imagine
that
a
moule
hill
is
a
mountaine
,
a
Lambe
a
Lyon
,
an
easie
matter
,
hard
,
a
small
daunger
,
great
.
14
The
mouth
of
straunge
women
is
as
a
deepe
pit
,
he
who
is
a
detestation
to
the
Lord
,
shall
fall
therein
.
They
are
called
here
strange
women
,
who
are
harlots
or
wantons
.
The
mouth
of
such
strumpets
,
is
compared
to
a
pit
,
because
with
their
speeches
they
go
about
to
intangle
the
simple
,
&
to
cause
them
to
fall
into
fornication
.
It
is
said
,
that
he
who
is
a
detestation
to
the
Lord
shall
fall
therein
,
because
the
Lord
vseth
to
reuenge
a
notorious
offendor
,
15
Foolishnesse
is
bound
vp
in
the
heart
of
a
child
,
but
the
rod
of
correction
will
driue
it
away
.
Foolishnesse
is
bound
vp
in
the
heart
of
a
child
,
frowardnesse
,
stubburnnesse
,
and
vanitie
or
wickednesse
,
dwelleth
in
all
the
members
of
a
youth
;
but
specially
hath
abode
in
their
minds
.
For
their
reason
is
weake
,
their
will
peruerse
,
their
whole
heart
inclined
to
all
euil
.
Hence
it
is
,
that
Iob
affirmeth
,
that
man
new
borne
,
But
the
rod
of
correction
will
driue
it
away
.
Neuerthelesse
,
chastisement
by
stripes
,
remoueth
and
beateth
out
the
corruption
which
is
in
a
child
.
16
[
Both
]
he
who
oppresseth
the
poore
to
increase
his
owne
substance
,
and
he
which
giueth
to
the
rich
,
shall
surely
come
to
pouertie
.
That
person
who
pulleth
to
him selfe
the
goods
of
such
as
stand
in
neede
,
shall
at
last
be
punished
with
penurie
.
Againe
,
he
who
in
the
humor
of
vainglorie
,
spendeth
his
owne
goods
on
the
wealthy
,
by
sending
them
rich
presents
or
by
feasting
them
sumptuously
,
shall
come
to
want
in
the
end
.
17
Incline
thine
eare
,
and
hearken
to
the
wordes
of
the
wise
,
and
applie
thine
heart
vnto
my
knowledge
.
18
For
it
shall
be
pleasaunt
,
if
thou
keepe
these
sayings
in
thy
belly
,
and
if
they
be
directed
together
in
thy
lippes
.
19
To
the
end
that
thy
confidence
may
be
in
the
Lord
,
I
haue
shewed
knowledge
this
day
vnto
thee
.
20
Haue
not
I
written
vnto
thee
most
Princely
sayings
in
counsels
and
in
vnderstanding
,
21
Making
knowen
vnto
thee
that
which
is
certaine
,
and
speeches
of
truth
,
that
in
thy
speeches
thou
mayest
returne
the
truth
to
those
who
send
vnto
thee
?
A
graue
exhortation
,
enforcing
the
preceptes
going
before
and
following
after
,
is
contained
in
this
place
of
Scripture
.
It
containeth
certaine
admonitions
,
and
certaine
reasons
enforcing
the
same
.
The
former
admonition
is
,
incline
thine
eare
,
&c.
apply
with
all
diligence
thine
outward
senses
to
the
instructions
of
this
booke
.
The
latter
is
,
and
apply
thine
heart
vnto
my
knowledge
.
Moreouer
,
bend
the
inward
powers
of
thy
soule
to
my
doctrine
.
The
former
reason
is
,
For
it
will
be
pleasant
,
if
thou
keepe
these
sayings
in
thy
belly
,
&c.
For
if
thou
shalt
remember
&
talke
of
my
lessons
,
they
will
be
vnto
thee
sweeter
then
the
hony
or
the
hony
comb
.
To
the
end
that
thy
confidence
may
be
in
the
Lord
,
&c.
The
second
reason
is
set
down
in
these
wordes
.
The
summe
of
it
is
,
that
the
doctrine
of
this
booke
is
to
be
embraced
by
euery
one
,
sith
he
shall
receiue
this
double
fruit
thereby
,
that
both
he
may
be
confirmed
thereby
in
the
true
faith
,
22
Rob
not
the
poore
because
he
is
poore
,
neither
tread
downe
the
afflicted
in
the
gate
.
23
For
the
Lord
pleadeth
their
cause
,
and
will
spoile
their
soule
who
spoile
them
.
Rob
not
the
poore
because
he
is
poore
,
do
wrong
to
no
man
,
but
in
no
case
to
the
poore
man
,
least
of
all
in
this
respect
,
that
he
is
not
able
to
resist
thee
or
to
reuenge
thee
.
Neither
tread
downe
the
afflicted
in
the
gate
,
aboue
all
thinges
,
abuse
not
thy
might
euen
in
the
seat
of
iustice
,
to
ouerthrow
the
right
of
the
afflicted
.
For
the
Lord
pleadeth
their
cause
,
for
God
much
mightier
then
thou
,
is
the
defendor
of
the
needy
&
of
the
comfortlesse
.
And
will
spoile
their
soule
who
spoile
them
.
And
will
take
away
their
life
who
put
them
to
death
.
24
Make
no
friendship
with
an
angry
man
,
neither
go
with
a
furious
person
.
25
Lest
thou
learne
his
wayes
,
and
receiue
[
*
](A07874-e50530-b)
*
Or
a
snare
.
destruction
to
thine
owne
soule
.
Make
no
friendship
with
an
angry
man
,
chuse
not
him
to
be
thy
friend
who
is
giuen
to
wrath
,
neither
goe
with
a
furious
person
,
and
auoyd
the
very
presence
of
a
moodie
man
,
lest
thou
learne
his
wayes
,
lest
by
his
example
thou
be
infected
with
his
vices
,
and
receiue
destruction
to
thine
owne
soule
,
and
lest
thou
meete
with
a
deadly
blow
at
his
handes
.
For
indeede
,
furious
people
are
wont
in
their
moodynesse
,
sometimes
to
slay
their
nearest
and
dearest
friends
.
26
Be
not
of
the
number
of
them
who
touch
the
hand
,
nor
of
them
who
promise
to
pay
debtes
.
27
If
thou
hast
not
wherewith
to
make
recompence
,
[
why
causest
thou
]
that
the
[
creditor
]
should
take
thy
bed
from
vnder
thee
?
Be
not
a
rash
suretie
,
for
by
this
meanes
,
thou
shalt
cast
thy selfe
into
thy
creditors
daunger
in
such
sort
,
28
Thou
shalt
not
remoue
the
auncient
boundes
,
which
thy
forefathers
haue
set
.
This
Prouerbe
teacheth
,
that
those
things
are
not
rashly
or
lightly
to
be
chaunged
which
by
law
or
by
the
custome
of
the
elders
are
receiued
.
Thou
shalt
not
remoue
the
auncient
bounds
.
Thou
shalt
not
encroch
vnlawfully
on
other
mens
possessions
,
nor
deceitfully
displace
the
marke
of
thine
inheritance
,
which
being
remoued
,
the
grounds
or
lands
would
be
cofounded
,
Which
thy
forefathers
haue
set
.
Those
boundes
I
say
thou
art
in
no
case
to
remoue
farther
vpon
a
couetous
minde
,
the
which
thine
auncestors
haue
fixed
,
as
signes
whereby
right
may
be
discerned
from
wrong
.
29
Hast
thou
seen
a
man
diligent
in
his
businesse
?
he
shall
stand
before
kinges
,
he
shall
not
stand
before
meane
persons
.
This
sentence
commendeth
diligence
,
or
quickenesse
in
dispatching
matters
.
Hast
thou
seen
a
man
diligent
in
his
businesse
?
doest
thou
obserue
by
thine
experience
,
one
,
which
applieth
his
wits
and
senses
,
speedely
and
painfully
to
dispatch
and
performe
matters
,
or
who
doth
things
with
great
nimblenesse
and
dexteritie
?
he
shall
stand
before
kings
.
He
shall
be
receiued
into
the
seruice
of
Nobles
and
Princes
who
are
wont
to
esteeme
&
to
aduance
those
that
are
painfull
.
He
shall
not
stand
before
meane
persons
.
He
shall
not
be
suffred
to
liue
obscurely
,
or
haue
some
base
office
.
Here
it
may
be
obiected
,
how
is
this
saying
true
,
sith
many
painfull
people
are
vnprouided
for
,
whilest
idle
seruing
men
,
yea
most
wicked
ruffians
,
are
entertained
in
great
mens
houses
?
Truly
these
times
are
most
corrupt
,
but
Salomon
herein
onely
obserueth
,
that
oftentimes
it
commeth
to
passe
,
that
such
as
are
very
laborious
,
are
hired
and
aduaunced
before
other
.
Now
,
howsoeuer
sometimes
it
is
to
be
seene
,
that
they
who
are
most
diligent
are
most
neglected
in
this
world
,
yet
herein
they
are
to
comfort
them selues
,
that
hereafter
they
shall
stand
before
the
king
of
glory
in
heauen
.
For
when
the
Lord
shall
come
to
call
his
seruants
to
account
for
the
talentes
which
he
hath
credited
them
with
all
,
he
will
say
vnto
him
whom
he
findeth
diligent
,
well
good
seruant
,
THE
XXIII
.
CHAPTER
.
1
When
thou
shalt
sit
to
eate
with
a
ruler
,
consider
diligently
that
which
is
before
thee
:
2
Otherwise
,
thou
shouldest
put
a
knife
into
thy
[
*
](A07874-e50980-b)
*
Or
iawes
.
throat
,
if
thou
wert
of
agreedy
appetite
.
3
Desire
not
his
daintie
dishes
,
for
it
is
deceiptfull
meat
.
AT
all
times
beware
of
surfetting
,
AT
all
times
beware
of
surfetting
,
4
Ouertoile
not
thy selfe
that
thou
mayest
become
rich
,
cease
from
thine
owne
wisedome
.
5
Wilt
thou
lift
vp
thine
eyes
to
those
things
which
are
not
[
to
be
had
]
?
for
they
make
them selues
wings
,
like
the
Aegle
,
which
flieth
vp
toward
heauen
.
Be
not
a
drudge
of
the
world
,
6
Eate
not
his
meate
,
who
hath
an
euill
eye
,
and
desire
not
his
daintie
dishes
:
7
For
,
as
though
he
thought
it
in
his
mind
,
he
will
say
vnto
thee
,
eate
and
drinke
,
but
his
heart
is
not
with
thee
.
8
Thou
shalt
vomit
out
thy
morsell
which
thou
hast
eaten
,
and
shalt
loose
[
*
](A07874-e51310-b)
*
Thy
speeches
,
not
which
thou
vtterest
but
hearest
the
miser
speake
,
as
thy
morsell
,
not
which
thou
hast
giuen
him
,
but
eaten
at
his
table
.
thy
pleasaunt
speeches
.
Frequent
not
the
table
,
borrow
not
the
goods
,
vse
not
the
helpe
of
any
snudge
,
for
he
will
speake
faire
,
but
indeede
he
maketh
more
account
of
his
meate
,
〈◊〉
of
thee
.
This
his
hollow
heart
will
so
grieue
thee
●●en
thou
perceiuest
it
,
9
Speake
not
in
the
eares
of
a
foole
,
for
he
will
despise
the
wisedome
of
thy
sayings
.
Cast
not
pearles
before
swine
,
or
holy
things
vnto
dogs
.
If
thou
talke
of
wisedome
before
prophane
people
,
they
will
but
scorne
thy
wordes
be
they
neuer
so
excellent
,
because
they
vnderstand
them
not
,
or
because
they
are
contrary
to
their
humors
.
10
Remoue
not
the
auncient
boundes
,
and
enter
not
into
the
fieldes
of
the
fatherlesse
,
11
For
their
reuenger
is
strong
,
he
him selfe
will
plead
their
cause
against
thee
.
Encroch
not
vpon
any
mans
possessions
,
but
especially
take
heede
of
wronging
those
,
who
are
without
helpe
or
defence
of
man
.
For
,
albeit
they
are
weake
,
yet
God
is
the
Lord
God
of
hostes
,
albeit
they
finde
no
patrones
in
the
world
,
yet
he
wil
plead
their
cause
.
12
Apply
thine
heart
to
correction
,
and
thine
eares
to
the
word
of
knowledge
.
Profite
by
rebukes
and
chastisementes
receiuing
them
with
meekenesse
,
and
apply
the
outward
parts
of
thy
body
to
get
knowledge
and
instruction
.
13
Withdraw
not
chastisement
from
the
child
,
when
thou
shalt
strike
him
with
the
rod
,
he
shall
not
dye
.
14
Strike
him
with
the
rod
,
and
thou
shalt
deliuer
his
soule
from
[
*
](A07874-e51680-b)
*
Or
,
from
〈◊〉
See
for
correction
Pro.
13.24.19.18.22.15.29.17
.
the
graue
.
Correct
thy
children
according
to
their
deserts
,
for
a
rod
will
breake
no
bones
,
but
saue
them
from
destruction
.
15
My
sonne
,
if
thine
heart
be
wise
,
mine
heart
,
[
*
](A07874-e51750-b)
*
Or
,
I
also
.
euen
mine
,
shall
reioyce
,
16
And
my
reines
shall
leape
for
ioy
,
whilest
thy
lips
speake
vpright
things
.
Let
not
thine
heart
enuie
sinners
,
but
[
let
it
remaine
]
in
the
feare
of
God
all
the
day
long
:
18
For
surely
there
is
a
reward
,
and
thine
hope
shall
not
be
cut
off
.
O
man
whosoeuer
,
if
thou
be
sanctified
in
thy
thoughts
and
affections
,
my
soule
will
be
glad
,
but
if
also
thou
canst
bridle
thy
toung
,
I
shall
yet
more
reioyce
.
Be
not
so
moued
by
the
prosperitie
of
the
vngodly
,
19
Hearken
(
ô
my
sonne
)
and
be
wise
,
and
direct
thine
heart
in
this
way
.
Be
not
of
the
number
of
those
who
are
bibbers
of
wine
,
or
of
those
who
glut
them selues
with
flesh
:
21
For
the
drinker
and
feaster
shal
become
poore
,
and
the
sleeper
shall
be
clothed
with
rags
.
Giue
not
thy selfe
to
intemperancie
,
See
an
exposition
herof
Rom.
13.13
Ephes.
5.18
.
1.
Pet.
4.3
.
and
auoyd
the
companie
and
custome
of
drunkards
and
gluttons
or
banquetters
.
For
excesse
in
eating
and
drinking
(
as
also
in
sleeping
)
bringeth
extreme
pouertie
.
22
Hearken
to
thy
father
who
hath
begotten
thee
,
neither
despise
thy
mother
,
when
she
shall
be
old
.
23
Buy
truth
,
and
sell
not
wisedome
and
instruction
and
vnderstanding
.
24
The
father
of
a
righteous
sonne
doth
greatly
reioyce
,
he
who
begeteeth
a
wise
child
,
is
glad
in
regard
of
him
.
25
Let
thy
father
and
thy
mother
reioyce
,
and
let
her
who
hath
borne
thee
,
skip
for
ioy
.
O
man
who
art
of
thy selfe
ignorant
,
lend
an
eare
to
the
Lords
deputies
and
the
instruments
of
thy
life
or
welfare
,
especially
then
,
when
,
like
as
thou
art
verie
young
,
26
My
sonne
,
giue
me
thine
heart
,
and
let
thine
eyes
diligently
obserue
my
wayes
:
27
For
a
whore
is
a
deep
ditch
,
and
a
strange
woman
a
naraow
pit
.
28
Moreouer
,
she
lyeth
in
waite
as
a
robber
,
and
multiplieth
transgressors
among
men
.
O
man
;
beware
moreouer
of
that
foule
sinne
of
adulterie
and
of
the
entisements
of
the
harlot
.
My
sonne
,
ô
thou
who
art
bound
vnto
me
by
a
strong
bond
of
obedience
,
giue
me
,
renouncing
thy selfe
,
frankly
bestow
on
me
the
Lord
,
thine
heart
,
thine
affection
and
soule
,
as
a
spouse
or
wedded
wife
,
delighting
in
me
alone
and
not
in
any
stranger
,
and
let
thine
eyes
diligently
obserue
my
wayes
,
make
also
a
couenant
with
thine
eyes
,
not
to
looke
on
a
woman
to
lust
after
her
,
obseruing
my
commandement
,
not
to
commit
adulterie
.
For
a
whore
is
a
deepe
ditch
,
and
a
strange
woman
a
narrow
pit
.
For
as
a
deep
ditch
is
a
dangerous
place
,
whereinto
a
man
may
easily
fall
,
but
he
can
hardly
come
out
from
thence
;
&
as
a
narrow
pit
is
a
verie
troublesome
hole
,
wherein
a
man
can
not
stirre
him selfe
or
be
at
ease
,
so
a
naughtie
woman
bringeth
distresse
and
trouble
to
her
companions
.
Moreouer
,
she
lyeth
in
wayte
as
a
robber
,
furthermore
,
euen
as
a
thiefe
lurketh
in
a
den
or
bush
to
get
a
pray
,
so
the
wanton
woman
lyeth
in
wayte
,
and
vseth
bayts
to
steale
the
hearts
of
men
,
and
multiplieth
transgressors
among
men
,
yea
,
she
preuaileth
with
manie
,
thus
increasing
the
number
of
notorious
offenders
in
the
world
.
Giue
not
thine
heart
then
to
her
but
to
the
Lord
,
being
as
it
were
enamored
with
that
wisdome
,
which
is
holy
,
pure
,
and
peaceable
.
29
To
whom
is
wo
?
to
whom
alas
?
to
whom
is
strife
?
to
whom
is
babling
?
to
whom
are
wounds
[
*
](A07874-e52480-b)
*
Or
,
without
reuenge
.
That
is
,
such
from
which
the
drunkard
cannot
defend
him selfe
,
by
reason
that
he
is
not
his
own
man
.
without
cause
?
to
whom
is
the
rednesse
of
the
eyes
?
The
question
here
is
asked
,
who
that
person
is
,
vnto
whom
so
many
euils
befall
,
as
that
he
is
a
complainer
,
a
groner
,
a
quareller
,
a
footstoole
for
euery
one
to
beate
,
and
a
monster
in
face
,
hauing
red
eyes
,
and
a
countenance
of
the
same
colour
.
30
Euen
to
them
who
tarrie
long
at
the
wine
,
to
them
that
go
and
seeke
out
mixt
wine
.
The
answere
vnto
the
demaunde
set
downe
in
the
verse
going
before
,
is
herein
contained
.
The
summe
of
it
is
,
that
he
is
the
miserable
man
before
spoken
of
,
who
spendeth
much
time
in
drinking
,
or
who
seeketh
out
the
places
where
the
best
liquor
is
.
For
,
in
those
hot
countryes
mixt
wine
was
most
acceptable
and
desired
,
which
therefore
here
is
named
,
to
note
out
most
pleasant
drinke
.
31
Looke
not
thou
vpon
the
wine
when
it
appeareth
red
,
[
or
]
when
it
sheweth
his
colour
in
the
cup
[
or
]
stirreth
very
kindly
.
An
admonition
is
now
giuen
to
euery
one
,
to
auoyd
the
occasions
of
drunkennesse
.
But
thou
(
ô
my
sonne
)
if
thou
tenderest
thine
owne
welfare
,
auoyde
the
prouocations
vnto
drunkennesse
,
neither
be
so
moued
by
the
pleasant
colour
or
liuely
spurting
of
wine
,
as
to
take
too
much
of
it
.
32
In
the
end
it
will
bite
as
a
Serpent
,
and
sting
like
an
[
*
](A07874-e52620-b)
*
Or
Hemorroug
which
causeth
a
man
to
bleed
to
death
.
Asp
.
The
harme
which
at
the
last
strong
drinke
bringeth
to
a
man
,
is
here
generally
and
summarily
set
downe
▪
Like
as
then
,
a
Serpent
greatly
hurteth
a
man
with
the
biting
of
his
mouth
,
and
as
the
asp
killeth
a
man
with
the
sting
of
his
taile
,
so
the
wine
which
thou
powrest
in
excessiuely
,
will
trouble
thy
brayne
,
torment
thy
belly
,
and
cast
thee
into
deadly
diseases
.
33
Thine
eyes
shall
behold
strange
women
,
and
thine
heart
shall
speake
peruerse
things
.
One
particular
inconuenience
of
drunkennesse
is
now
shewed
.
Strong
drinke
immoderatly
swilled
in
,
will
make
thee
haue
eyes
full
of
adulterie
,
and
an
heart
ful
of
lewdnesse
.
34
And
thou
shalt
be
like
him
,
that
lyeth
in
he
midst
of
the
sea
,
and
like
him
,
who
lyeth
on
the
top
of
a
mast
.
Another
speciall
inconuenience
of
drunkennesse
is
declared
in
this
sentence
.
Wine
or
strong
drinke
will
make
thee
stagger
as
thou
goest
,
and
cause
thee
to
thinke
that
all
things
swimme
.
35
Some
haue
striken
me
,
[
shalt
thou
say
]
yet
haue
I
not
bene
sicke
:
some
haue
beaten
me
,
yet
I
haue
not
felt
it
,
when
I
shall
awake
,
I
will
go
on
,
I
will
seeke
after
this
,
yet
more
and
more
.
Two
other
particular
harmes
besides
those
which
already
haue
bene
named
,
are
herein
specified
.
To
conclude
(
ô
my
sonne
)
strong
drinke
or
wine
,
will
both
make
thee
senselesse
,
so
that
thou
shalt
not
feele
the
blowes
which
are
giuen
thee
when
thou
art
tipsie
,
and
(
which
is
worse
)
it
will
make
thee
so
sensuall
,
as
that
like
a
dogge
returning
to
his
vomite
,
thou
shalt
from
time
to
time
thirst
and
seeke
after
the
pots
which
wil
be
thy
bane
.
THE
XXIIII
.
CHAPTER
.
1
Enuie
not
the
wicked
,
neither
desire
to
be
with
them
,
2
For
their
heart
imagineth
destruction
,
and
their
lippes
speake
mischief
.
SEeing
the
vngodly
do
most
wicked
actes
&
speake
most
mischieuous
wordes
,
neither
earnestly
desire
their
prosperous
estate
,
neither
couet
to
be
in
their
companie
.
3
Through
wisedome
an
house
is
builded
,
and
by
vnderstanding
it
is
established
,
4
And
by
knowledge
the
inward
rowmes
[
thereof
]
are
filled
with
all
pretious
and
pleasant
substance
.
Great
vse
there
is
of
wisedome
euery
way
.
First
,
hereby
an
house
is
erected
.
Secondly
,
made
strong
&
polished
.
Last
of
all
,
filled
with
all
store
of
necessaries
and
delites
.
5
[
Let
]
a
wise
man
be
with
[
*
](A07874-e52970-b)
*
Or
with
strength
.
Ecclesiastes
.
9.13.14
.
the
forces
of
strength
,
and
the
man
of
vnderstanding
who
fortifieth
might
:
6
For
by
pollicie
thou
shalt
make
warre
[
*
](A07874-e53020-b)
*
Or
for
thy self
.
vnto
thine
owne
good
,
and
by
the
multitude
of
counsellers
obtaine
safetie
.
The
vse
of
wisedome
in
the
field
is
also
great
.
Let
a
wise
man
be
with
the
forces
of
strength
,
&c.
Let
a
prudent
person
lead
and
rule
the
armie
,
and
such
a
one
who
by
his
skil
can
adde
strength
to
the
mightie
souldiers
.
For
,
thou
shalt
winne
the
field
,
not
by
strength
but
by
pollicie
,
and
thou
shalt
be
protected
from
daunger
,
not
by
the
might
or
multitude
of
armed
men
,
but
by
the
aduise
and
counsell
of
many
wise
men
.
7
Wisdome
is
too
high
to
a
foole
,
he
cannot
open
his
mouth
in
the
gate
.
There
is
moreouer
great
vse
of
wisedome
in
the
iudgement
hall
.
Wisdome
is
too
high
to
a
foole
.
The
simple
or
foolish
man
is
so
pressed
downe
with
earthly
cares
and
pleasures
,
that
he
cannot
attaine
to
vnderstanding
or
wisedome
,
which
hideth
her selfe
from
scorners
.
Hence
it
is
,
that
he
cannot
open
his
mouth
in
the
gate
.
By
reason
that
he
wanteth
a
gift
or
facultie
,
he
is
not
able
to
speake
in
publicke
assemblies
,
nor
called
to
deale
in
matters
in
the
seate
of
iudgement
,
which
was
in
old
time
placed
in
the
gates
.
8
Him
that
studieth
to
do
euill
,
[
people
]
will
call
a
most
misciheuous
man
.
Such
a
one
as
euen
vpon
his
bed
deuiseth
sundry
wayes
of
bringing
iniquitie
to
passe
,
shall
be
counted
and
called
both
by
priuate
persons
and
Magistrates
,
a
most
abhominable
and
notorious
offender
.
9
The
wicked
deede
of
a
[
*
](A07874-e53210-b)
*
Or
of
follie
or
frayltie
.
foole
is
[
*
](A07874-e53230-b)
*
Or
as
a
sinne
to
be
condemned
.
a
sinne
,
but
[
the
euill
fact
of
a
scorner
]
is
an
abhomination
to
euery
man
.
There
are
degrees
and
differences
of
sinnes
.
The
wicked
act
which
through
frailtie
or
errour
is
committed
by
a
simple
or
ignorant
man
,
is
to
be
punished
and
blamed
,
seeing
ignorance
or
frayltie
excuseth
not
in
the
whole
but
in
part
.
As
for
the
sin
or
crime
,
which
is
done
by
one
who
offendeth
of
knowledge
&
of
pride
and
furie
,
in
as
much
as
it
is
committed
with
an
high
hand
,
as
it
is
most
seuerely
to
be
reuenged
,
so
euery
man
cannot
but
most
abhorre
it
.
10
Art
thou
faynt
in
the
day
of
aduersitie
?
is
thy
strength
[
*
](A07874-e53290-b)
*
Or
streight
.
I
read
this
sentence
interrogatiuely
with
Drusius
,
the
wordes
well
bearing
or
requiring
an
interrogation
.
small
?
11
Deliuer
them
that
are
drawen
to
death
:
for
shouldest
thou
withdraw
thy selfe
from
them
,
who
go
downe
to
the
slaughter
?
12
If
thou
say
,
behold
we
knew
not
of
it
:
shal
not
he
who
pondereth
the
hearts
,
vnderstand
it
?
and
doth
not
he
know
it
who
preserueth
thy
soule
?
doth
not
he
also
recompence
euery
man
according
to
his
workes
?
Euery
one
is
here
exhorted
according
to
his
place
and
power
to
helpe
the
afflicted
.
Art
thou
faynt
,
Deliuer
them
,
&c.
Be
not
thus
faint
hearted
,
but
rather
by
all
lawfull
meanes
and
by
thy
power
if
thou
art
a
Magistrate
,
rescue
those
who
are
vniustly
molested
or
condemned
.
If
thou
say
,
&c.
Now
,
if
thou
seekest
excuses
or
pleadest
ignorance
,
as
that
thou
knowest
not
,
whether
they
be
in
trouble
or
no
,
or
whether
their
cause
be
good
or
bad
,
or
how
to
helpe
them
:
shall
not
the
searcher
of
the
hearts
perceiue
whether
thou
dissemblest
or
no
,
or
shall
not
he
who
preserueth
thee
in
safetie
and
prosperitie
(
to
the
end
that
thou
mayest
succour
such
as
are
in
miserie
)
consider
thy
dealing
with
thy
poore
brethren
,
and
him selfe
deale
with
thee
according
to
thy
desert
?
13
My
sonne
,
eate
honie
,
for
it
is
good
,
and
the
honie
comb
,
which
will
be
sweet
to
the
roofe
of
thy
mouth
,
14
So
shall
the
knowledge
of
wisedome
be
vnto
thy
soule
,
if
thou
find
it
:
and
there
will
be
a
reward
,
and
thy
hope
shall
not
be
cut
off
.
Let
the
word
and
grace
of
God
(
ô
man
)
be
sweet
and
comfortable
to
thee
as
the
hony
and
the
honie
comb
,
which
if
thou
obtaine
,
it
will
go
well
with
thee
.
15
Lay
no
wayt
(
ô
wicked
man
)
at
the
house
of
the
righteous
,
and
spoyle
not
his
resting
place
,
16
For
a
iust
man
falleth
seuen
times
and
riseth
againe
,
but
the
wicked
[
*
](A07874-e53580-b)
*
Or
fall
,
or
are
ouerthrowen
.
See
Iob.
5.27
.
Psal.
37.24
.
Psal.
34.19
.
See
an
example
.
1.
Sam.
19.11.12
.
vers
.
perish
in
euill
.
Neither
seeke
by
craft
to
intrap
or
apprehend
the
innocent
or
godly
person
,
neither
by
violence
oppresse
or
molest
him
.
For
,
although
the
troubles
of
the
righteous
man
are
many
,
yet
God
in
time
deliuereth
him
out
of
them
all
.
On
the
contrary
side
,
the
vngodly
so
fall
into
aduersitie
,
as
therein
they
are
forsaken
and
ouerthrowen
.
17
Be
thou
not
glad
when
thine
enemy
falleth
,
and
let
not
thine
heart
reioyce
when
he
stumbleth
,
18
Lest
in
the
eyes
of
the
Lord
beholding
it
,
it
seeme
euill
,
and
he
turne
his
wrath
from
him
vpon
thee
.
Triumph
not
ouer
thine
aduersarie
,
when
he
is
afflicted
,
yea
,
be
farre
off
from
conceiuing
any
vncharitable
ioy
proceeding
from
secret
hatred
in
this
respect
,
lest
the
Lord
ceasing
to
punish
him
,
turne
him selfe
to
plague
thee
,
which
thing
will
be
smally
to
thy
comfort
.
19
Fret
not
at
the
wicked
,
neither
be
enuious
at
those
who
are
euill
.
20
For
there
shall
be
no
end
to
the
euilman
,
the
candle
of
the
wicked
shall
be
put
out
.
Grudge
not
at
the
tyrannie
or
prosperitie
of
the
vngodly
person
,
who
shall
not
bring
his
intended
mischiefe
to
an
end
,
and
whose
great
glorie
shall
be
turned
into
extreme
miserie
.
21
My
sonne
,
feare
God
and
the
king
,
and
meddle
not
with
those
who
go
about
alterations
,
22
For
their
destruction
shall
suddenly
arise
,
and
who
knoweth
the
ruine
of
them
both
?
Warning
is
here
giuen
to
euerie
one
,
to
be
subiect
vnto
higher
powers
.
My
sonne
,
ô
man
whosoeuer
,
feare
,
reuerence
in
heart
and
obey
in
deede
,
God
,
the
eternall
,
chiefly
,
alwayes
,
and
then
onely
,
when
men
can
not
be
pleased
but
that
he
must
needs
be
displeased
.
And
,
moreouer
,
for
the
Lord
and
in
the
Lord
honor
and
obey
,
the
king
,
the
chiefe
ruler
as
the
head
next
vnder
the
Lord
,
together
with
his
vnder
officers
.
And
meddle
not
with
those
who
go
about
alterations
,
but
in
anie
case
,
allow
not
off
,
be
not
in
companie
with
,
13.1
.
1.
Pet.
2.13
.
but
giue
not
vnto
God
that
which
is
Gods
.
For
though
they
pay
tribute
to
Princes
,
or
obserue
diligently
their
positiue
lawes
,
yet
they
breake
the
lawes
of
God
,
teaching
false
doctrines
and
corrupting
his
worship
.
The
second
are
they
,
who
as
concerning
the
exercises
of
religion
,
or
sanctification
of
the
Saboth
,
giue
vnto
God
that
which
is
Gods
,
but
withall
giue
not
vnto
Caesar
that
which
is
Caesars
.
For
either
they
refuse
to
pay
duties
to
the
Prince
,
or
they
take
vp
armes
against
him
,
or
they
will
not
be
subiect
to
his
good
lawes
,
but
rather
seeke
to
change
or
abolish
them
.
The
rule
here
giuen
is
,
that
not
only
the
Lord
but
the
magistrate
,
neither
the
magistrate
alone
but
the
Lord
also
must
be
obeyed
.
But
a
question
here
may
be
demanded
,
what
if
the
magistrate
command
things
contrarie
to
Gods
lawes
?
The
answer
hereunto
is
,
that
then
the
rule
of
the
Apostles
is
to
be
put
in
practise
,
who
teach
,
that
it
is
better
to
obey
God
then
man
,
albeit
in
these
cases
also
,
euerie
one
is
so
to
obey
God
,
as
that
still
he
be
subiect
to
the
higher
powers
,
as
concerning
the
honouring
of
the
magistrates
person
,
the
reuerencing
of
his
office
,
the
enduring
of
his
sword
,
the
not
resisting
of
his
authority
,
which
can
not
be
done
with
a
good
conscience
,
for
which
cause
the
Apostle
Paule
affirmeth
,
that
it
is
meet
to
be
subiect
,
not
onely
for
feare
but
for
conscience
sake
.
For
their
destruction
shall
suddenly
arise
.
Great
cause
there
is
,
not
to
meddle
with
rebels
,
seeing
in
a
moment
they
shall
be
most
grieuously
plagued
.
And
who
knoweth
the
ruine
of
them
both
?
Moreouer
,
seeing
at
vnawares
the
authors
of
sects
and
seditions
together
with
their
followers
,
shall
vtterly
be
destroyed
,
great
cause
there
is
to
feare
God
&
the
king
,
without
medling
with
those
who
seeke
alterations
.
23
Also
these
things
pertaine
to
the
wise
:
to
haue
respect
of
persons
in
iudgement
is
not
good
.
These
precepts
ensuing
,
describe
also
those
duties
which
concerne
the
prudent
,
and
which
whosoeuer
put
into
practise
,
shall
in
so
doing
deale
wisely
.
24
Him
,
who
saith
to
the
wicked
man
,
thou
art
righteous
,
the
people
will
curse
,
the
nations
will
abhorre
.
25
But
to
them
who
rebuke
[
him
]
shall
be
pleasantnesse
,
and
each
good
mans
blessing
shall
fall
vpon
them
.
All
well
disposed
people
will
crie
out
on
&
detest
,
26
[
Men
]
will
kisse
the
lips
of
him
,
who
answereth
vpright
words
.
All
good
people
will
not
onely
loue
but
reuerence
and
honour
him
,
who
giueth
an
vpright
sentence
in
iudgement
or
speaketh
wisely
.
27
Prepare
thy
worke
without
,
and
make
readie
thy
thinges
in
the
field
,
and
after
,
build
thine
house
.
Proceed
orderly
in
all
thine
affaires
,
28
Be
not
a
witnesse
rashly
against
thy
neighbour
,
nor
deceiue
[
him
]
with
thy
lips
.
Neither
without
iust
cause
or
lawfull
calling
,
testifie
against
thy
neighbour
in
publicke
place
,
neither
by
flattering
speeches
beguile
him
,
pretending
that
friendship
toward
him
,
which
thou
doest
not
beare
him
in
thine
heart
.
29
Say
not
I
will
do
to
him
as
he
hath
done
to
me
,
I
will
recompence
this
man
according
to
his
worke
.
Boast
not
,
that
thou
wilt
follow
thine
aduersarie
in
his
euill
course
,
rather
remit
all
reuenge
,
considering
,
not
what
he
hath
deserued
,
but
what
the
law
of
God
requireth
at
thine
hands
.
30
I
passed
by
the
field
of
the
slouthful
man
,
and
by
the
vineyard
of
the
man
destitute
of
vnderstanding
,
31
And
lo
,
it
was
all
growne
ouer
with
thistles
,
[
and
]
nettles
had
couered
the
face
therof
,
and
the
stone
wall
thereof
was
broken
downe
.
32
Then
I
behelde
,
and
considered
it
in
my
mind
,
I
looked
vpon
it
and
receiued
instruction
.
33
By
a
few
sleepes
,
a
few
slumbers
,
a
little
folding
of
the
hands
in
lying
downe
,
34
Both
thy
pouertie
commeth
on
thee
as
a
speedie
trauellour
,
and
thy
needines
as
an
armed
man
.
First
,
here
,
Salomon
setteth
downe
the
condition
or
estate
of
the
goods
of
the
negligent
or
improuident
person
.
I
passed
.
&c.
I
haue
by
experience
obserued
,
that
the
sluggard
letteth
all
things
runne
to
decaie
,
in
his
field
,
bodie
,
soule
and
charge
.
Secondly
,
he
sheweth
by
himselfe
,
what
vse
we
are
to
make
by
the
view
of
such
examples
.
Then
I
beheld
,
&c.
I
reioyced
not
in
this
mans
fall
,
but
by
his
wo
learned
to
be
wise
,
and
to
walke
the
more
discreetly
in
my
calling
.
But
though
we
haue
seene
many
whose
state
hath
decaied
,
whose
houses
shut
vp
,
whose
credite
empaired
by
carelesnes
,
yet
not
one
of
vs
among
an
hundreth
can
say
,
that
we
haue
receiued
instruction
hereby
.
Thirdly
,
he
toucheth
the
subtiltie
of
this
sin
.
By
a
few
sleepes
,
&c.
By
multiplying
thy
naps
&
deferring
of
the
time
.
Last
of
all
,
he
declareth
the
miserie
of
the
slouthfull
person
.
Both
thy
pouertie
&c.
Sodaine
miserie
commeth
on
thee
,
&
strong
to
ouerthrow
and
confound
thee
.
THE
XXV
.
CHAPTER
.
1
Also
these
are
the
Prouerbes
of
Salomon
,
which
the
men
of
Hezechia
King
of
Iudah
,
gathered
together
.
THese
Parables
ensuing
,
were
by
the
seruants
of
Hezechia
copied
out
of
sundry
writings
,
and
peraduenture
out
of
the
publike
Monuments
or
Chronicles
,
wherein
the
sayings
and
actes
of
Salomon
were
set
downe
.
2
The
glorie
of
God
is
to
conceale
a
thing
secret
,
but
the
kings
honour
is
to
search
out
a
thing
.
Because
the
Lord
hath
no
equall
or
superiour
,
to
whom
hee
standeth
bound
to
render
a
reason
,
it
is
a
point
of
honour
vnto
him
,
to
haue
some
waies
so
insearchable
,
as
that
no
creature
can
know
the
same
,
which
to
do
,
both
men
and
Angels
are
not
onely
vnable
but
vnworthie
.
The
case
standeth
otherwise
with
earthly
princes
,
who
as
they
are
commanded
by
the
Lord
to
inquire
into
matters
,
so
then
they
are
commended
by
men
,
when
they
boult
out
the
truth
in
hard
cases
.
3
The
heauens
in
height
,
and
the
earth
in
deepenesse
,
and
the
Kinges
heart
,
[
*
](A07874-e54910-b)
*
Or
is
vnsearchable
.
can
no
man
search
.
Infinit
should
the
care
and
wisedome
of
a
king
be
,
4
Take
away
the
drosse
from
the
siluer
,
and
there
will
proceed
a
vessell
for
the
finer
.
5
Take
away
the
wicked
from
the
king
,
and
his
throne
shall
bee
established
in
righteousnesse
.
Princes
are
to
punish
offenders
.
6
Take
not
honour
vnto
thy selfe
before
a
king
,
and
stand
not
in
the
place
of
great
personages
.
7
For
it
is
better
that
it
be
said
vnto
thee
come
vp
hither
,
then
that
thou
be
thrust
downe
before
a
worthier
person
,
which
thing
thine
eyes
do
see
.
Neither
ambitiously
seeke
nor
boldly
intrude
thy selfe
into
those
high
places
whereunto
thou
art
not
called
:
8
Go
not
foorth
hastily
to
sue
any
,
consider
what
thou
wilt
do
at
the
last
,
when
as
thy
neighbour
shall
haue
put
thee
vnto
shame
.
Runne
not
out
of
thine
house
vpon
euery
trifling
occasion
,
9
Debate
thy
matter
with
thy
neighbour
,
but
reueale
not
anothers
secret
,
10
Lest
he
who
heareth
blame
thee
,
and
thine
infamie
do
not
cease
.
If
at
any
time
thou
must
needes
haue
any
dealing
in
law
,
11
As
golden
apples
with
pictures
of
siluer
,
so
is
a
word
spoken
fitly
.
Gold
of
it selfe
and
by
it selfe
,
is
pretious
and
excellent
,
but
when
both
it
is
brought
into
some
pretie
forme
,
as
for
example
into
the
fashion
of
an
apple
,
peare
,
or
cherrie
,
and
wrought
about
or
embroidered
with
faire
and
curious
picture-workes
and
fruteryes
,
as
with
siluer
leaues
,
As
a
golden
earing
and
a
iewell
of
fine
gold
,
so
is
a
wise
reproouer
,
to
an
obedient
eare
.
Like
as
a
pretious
iewell
&
a
golden
earing
ioyned
together
,
13
As
the
colde
of
the
snow
,
in
the
time
of
haruest
,
so
is
a
faithfull
messenger
vnto
those
who
send
him
,
for
he
restoreth
his
maisters
soule
.
14
As
cloudes
and
wind
without
raine
,
so
is
the
man
who
boasteth
of
a
false
gift
.
Like
as
cloudes
&
wind
without
rain
,
15
By
long
suffering
a
Captaine
is
allured
,
and
a
soft
toung
breaketh
the
bones
.
By
patient
silence
,
euen
those
who
carrie
a
most
stout
minde
as
for
example
warlike
Captaines
,
16
When
thou
findest
hony
,
eate
that
which
is
sufficient
for
thee
,
lest
being
filled
therewith
,
thou
vomite
it
vp
.
17
Withdraw
thy
foote
from
the
house
of
thy
neighbour
,
lest
being
filled
with
thee
,
he
hate
thee
.
When
thou
hast
found
a
table
or
house
like
in
sweetnesse
vnto
hony
,
haunt
it
not
without
all
modestie
,
lest
thy
friend
be
wearie
of
such
a
dayly
guest
,
but
rarely
and
sparingly
resort
thereunto
,
that
so
thou
mayest
alway
be
welcome
and
acceptable
.
As
an
hammer
and
a
sword
and
a
sharpe
arrow
,
so
is
that
man
who
witnesseth
a
false
testimonie
against
his
neighbour
.
As
the
hammer
which
breaketh
hard
thinges
in
peeces
,
19
As
a
broken
tooth
or
a
foote
out
of
ioint
,
so
is
trust
in
one
that
is
vnfaithfull
in
the
day
of
trouble
.
As
a
broken
tooth
faileth
and
paineth
him
who
goeth
about
to
chew
his
meare
,
and
as
a
foote
out
of
ioynt
disappointeth
&
tormenteth
him
,
who
setteth
it
on
the
ground
to
go
:
so
the
hope
which
hath
bene
reposed
in
a
friend
who
starteth
aside
in
aduersitie
,
doth
fall
away
and
turne
into
indignation
.
20
He
which
putteth
on
a
garment
in
the
cold
season
,
is
as
vinege
on
niter
,
or
as
he
which
singeth
songs
to
a
sad
heart
.
The
liberal
person
who
clotheth
him
that
is
naked
in
extreme
cold
weather
,
as
when
it
is
frost
or
snow
,
causeth
his
numnesse
to
relent
and
depart
out
of
his
body
,
and
softeneth
the
stiffenesse
of
his
ioynts
,
as
vineger
dissolueth
&
looseth
the
dry
niter
(
which
somtimes
is
so
by
a
stone
)
,
and
moreouer
,
cheareth
vp
his
spirites
,
like
as
a
sweet
singer
by
his
delitesome
dittie
and
pleasant
voyce
,
driuing
away
sorrow
from
a
pensiue
minde
,
raiseth
it
vp
vnto
ioy
and
comfort
.
21
If
thine
enemy
hunger
,
feede
him
with
bread
,
and
if
he
thirst
giue
him
water
to
drinke
,
22
For
[
so
]
thou
shalt
heap
as
it
were
burning
coales
vpon
his
head
,
and
God
will
recompence
thee
.
Be
farre
off
from
suffering
thine
enemy
to
perish
,
24
17.
and
in
Elizeus
.
2.
Kings
.
6.22.23
.
Rom.
12.20
.
which
will
seeme
so
many
burning
coales
vnto
him
.
But
,
put
the
case
he
remaineth
obstinate
or
be
not
able
to
requite
thee
,
yet
God
who
commaundeth
thee
to
loue
thine
enemy
,
will
repay
thy
good
deedes
and
cost
vnto
thee
.
23
As
the
Northwest
winde
ingendreth
rain
,
so
doth
the
[
*
](A07874-e56270-b)
*
Or
secret
.
whispering
tongue
,
a
[
*
](A07874-e56290-b)
*
Or
sad
.
lowring
looke
.
As
the
winde
in
Iudaea
comming
from
the
Northwest
,
causeth
not
a
drought
but
raine
,
by
reason
of
the
situation
of
the
great
sea
,
which
is
Northward
:
so
the
slie
or
backbiting
tongue
,
causeth
sadnes
in
their
countenance
and
frowning
in
their
lookes
,
who
are
therewithall
bitten
.
24
Better
it
is
to
dwell
in
a
corner
of
the
house
top
,
then
with
a
contentious
woman
in
a
wyde
house
.
This
sentence
hath
before
bene
expounded
in
the
21.
chap.
9.
verse
.
25
As
cold
waters
to
a
weary
soule
,
so
is
a
good
hearing
out
of
a
farre
country
.
As
coole
waters
quench
the
thirst
and
restore
the
strength
of
the
feeble
and
weary
trauellour
:
26
As
a
well
troubled
with
the
heel
,
or
a
spring
which
is
corrupted
,
so
is
a
righteous
man
cast
downe
before
the
wicked
man
.
Like
as
when
the
mud
is
stirred
vp
in
a
fountaine
,
or
any
filthie
thing
is
cast
into
a
spring
,
27
It
is
not
good
[
for
men
]
to
eate
too
much
hony
:
so
,
the
seeking
of
their
owne
glorie
,
is
not
glorie
.
As
hony
immoderately
taken
,
breedeth
diseases
and
doth
much
hurt
:
28
As
a
citie
broken
downe
,
without
a
wall
,
so
is
euery
one
who
hath
no
power
ouer
his
spirite
.
As
a
towne
vndefenced
is
not
able
to
resist
any
assault
,
but
lieth
open
to
enemies
and
to
spoile
:
so
hee
who
cannot
bridle
his
vaine
glorie
,
wrath
,
lust
,
or
such
other
affections
,
falleth
into
great
sinnes
and
incurreth
many
troubles
.
THE
XXVI
.
CHAPTER
.
1
As
the
snow
[
*
](A07874-e56660-b)
*
Or
for
.
in
the
Sommer
,
and
the
raine
in
the
haruest
[
are
not
meet
]
:
so
honour
is
vnseemly
for
a
foole
.
FOoles
or
ignorant
and
wicked
persons
,
are
by
no
meanes
to
bee
aduanced
vnto
the
bearing
of
any
office
,
or
vnto
dignitie
.
For
,
euen
as
snow
in
Sommer
and
raine
in
haruest
are
vnseasonable
and
hurtfull
,
which
in
these
times
would
hinder
the
groweth
of
the
hearbes
and
the
inning
of
the
corne
:
so
,
to
prefer
the
vnfit
to
places
of
rule
,
or
charge
,
or
account
,
which
they
become
not
but
abuse
,
to
the
hindring
of
vertue
&
marring
of
the
Lords
haruest
,
is
an
vnseemly
and
hurtfull
thing
.
2
As
a
[
*
](A07874-e56720-b)
*
Or
byrd
.
sparrow
[
vseth
]
to
wander
,
and
a
swallow
to
flie
,
so
the
curse
which
is
causelesse
,
shall
not
come
.
The
curses
of
the
wicked
are
not
to
bee
feared
or
regarded
,
neither
can
do
any
harme
.
For
,
euen
as
the
birdes
which
continually
roue
vp
and
downe
in
the
ayre
,
set
no
foote
but
passe
from
place
to
place
:
so
,
diuellish
bannings
or
execrations
vttred
without
desert
,
and
peeuish
censures
whereof
rage
onely
is
the
roote
,
shall
vanish
and
neuer
seaze
vpon
the
innocent
person
.
3
Vnto
the
horse
[
belongeth
]
a
whippe
,
to
the
asse
a
bridle
,
and
a
rodde
to
the
fooles
backe
.
The
vngodly
are
to
be
punished
with
sharpe
correction
.
Euen
as
the
horse
in
the
cart
or
chariot
,
is
to
be
remembred
and
driuen
on
with
the
whip
,
and
as
the
asse
in
the
high
way
,
is
to
be
guided
with
the
bridle
,
without
which
hee
wil
continually
,
(
by
reason
of
his
simplicitie
,
)
go
astray
:
so
,
censures
,
fines
,
prisons
,
and
torments
,
are
needfull
for
offenders
,
who
without
such
byts
and
scourges
as
it
were
,
will
neither
abstaine
from
vices
,
nor
do
their
dutie
.
4
Answer
not
a
foole
according
to
his
follie
,
lest
thou
also
become
like
vnto
him
.
5
Answere
a
foole
[
*
](A07874-e56840-b)
*
Or
according
to
.
vnto
his
follie
,
lest
he
be
wise
in
his
owne
eyes
.
Wicked
men
are
as
well
to
be
reproued
by
words
,
as
corrected
by
stripes
.
Answere
not
a
foole
according
to
his
follie
,
in
replying
to
a
wicked
man
,
folow
not
his
vanitie
or
rage
,
speaking
rashly
as
hee
doth
,
or
giuing
taunt
for
taunt
,
lest
thou
also
become
like
vnto
him
,
to
the
ende
,
thou
bee
not
transformed
into
his
image
as
it
were
,
or
be
counted
a
foole
as
well
as
he
.
Answere
a
foole
vnto
his
follie
,
neuerthelesse
,
sometimes
passe
not
ouer
with
silence
,
but
confute
the
error
,
and
reproue
the
misdemeanour
of
the
vngodlie
person
,
with
all
wisedome
and
grauitie
,
lest
hee
be
wise
in
his
owne
eyes
,
that
he
be
not
too
proud
,
but
perceiuing
his
dotage
or
sinne
,
be
humbled
or
confounded
.
6
As
one
who
cutteth
[
his
]
feete
,
[
or
]
who
drinketh
some
hurtfull
thing
,
so
is
he
who
sendeth
a
message
by
a
foole
.
It
is
a
daungerous
thing
to
send
vnfit
messengers
on
arrants
,
for
as
he
who
stumbling
,
or
chopping
any
thing
,
breaketh
or
cutteth
his
feete
,
feeleth
great
paine
,
or
as
hee
who
suppeth
in
poyson
in
steede
of
drinke
,
is
in
great
daunger
of
death
and
much
troubled
:
so
,
he
who
sendeth
a
message
by
one
that
cannot
carry
it
well
or
do
it
aright
,
hauing
his
affaires
either
not
done
or
ill
done
,
receiueth
much
vexation
for
his
follie
.
7
As
the
legges
of
the
lame
man
are
lifted
vp
,
so
is
a
parable
in
a
fooles
mouth
.
A
good
speech
in
an
euill
or
foolish
mans
mouth
is
vnseemly
,
for
,
euen
as
the
lame
mans
legs
are
lifted
vp
vnequally
and
vncomelily
:
so
,
a
wittie
saying
or
a
good
instruction
,
beseemeth
not
him
who
is
lame
in
discretion
or
crooked
and
offensiue
in
life
,
but
silence
rather
is
to
be
enioyned
such
a
one
.
8
As
he
who
putteth
a
stone
into
a
[
*
](A07874-e57040-b)
*
Or
Stock
bow
.
sling
,
so
doth
he
,
who
giueth
honour
to
a
foole
.
Vnfit
men
are
not
to
be
promoted
vnto
rule
.
For
,
as
he
who
putteth
a
stone
or
pellet
into
a
Stock-bow
or
gunne
,
doth
he
knoweth
not
what
hurt
,
so
he
who
preferreth
the
vngodly
or
vnfit
vnto
any
dignitie
and
office
,
by
putting
a
sword
into
a
mad
mans
hand
as
it
were
,
is
an
occasion
of
much
harme
.
For
,
let
the
wicked
haue
power
ioyned
to
their
will
,
and
they
will
trouble
and
stone
those
who
are
vnder
them
.
9
As
a
thorne
[
*
](A07874-e57100-b)
*
Or
comming
into
the
hand
.
in
the
hand
of
a
drunkard
,
so
is
a
parable
in
the
mouth
of
fooles
.
The
vngodly
man
will
not
onely
abuse
his
place
or
hand
,
but
his
speech
or
that
grace
,
wherewith
hee
is
indued
.
For
,
euen
as
a
drunkard
catching
or
getting
some
sharpe
thing
as
a
thorne
or
briar
into
his
hand
,
therwith
striketh
all
that
are
by
and
doth
much
hurt
,
so
,
the
wicked
person
misapplying
some
good
sentence
,
or
hauing
in
his
mouth
some
sharpe
and
biting
prouerbe
,
goareth
and
vexeth
those
who
are
in
his
company
.
10
Euerie
one
[
*
](A07874-e57160-b)
*
Or
smarteth
.
So
this
word
is
taken
,
Esai
53.
This
sense
is
confirmed
,
first
,
by
the
natiue
and
simple
signification
of
the
Hebrew
wordes
.
For
Mecholel
properly
is
to
wound
or
hurt
.
Shachar
properly
is
to
hire
.
Guober
being
put
alone
,
as
here
,
doth
neuer
in
the
scripture
to
my
remembrance
signifie
a
transgressor
,
but
one
that
passeth
by
.
Secondly
,
by
the
sute
of
the
matter
intreated
of
in
this
chapter
.
Other
reasons
I
passe
ouer
.
much
hurteth
[
himselfe
,
]
who
both
hireth
the
foole
,
and
hireth
all
that
passe
by
.
It
is
a
dangerous
thing
,
for
a
man
to
hire
into
his
seruice
,
tag
and
rag
as
we
vse
to
say
.
For
,
euerie
one
who
without
choise
admitteth
into
his
house
or
setteth
about
his
businesse
he
careth
not
whom
,
entertaining
the
simple
and
vngodly
man
,
and
euen
those
who
are
vnknowne
,
shall
be
sure
to
smart
for
his
follie
,
seeing
either
his
woorke
will
bee
done
but
vntowardly
,
or
his
goods
wil
be
wasted
,
or
contention
will
arise
in
his
family
,
or
one
inconuēience
or
other
will
fall
out
.
11
As
a
dogge
returneth
to
his
vomit
,
so
a
foole
repeateth
his
follie
.
The
vngodly
often
fall
into
the
same
sinnes
.
Euen
as
the
dogge
hath
this
filthy
quallitie
,
that
feeling
his
stomacke
ouerloaden
,
he
goeth
to
the
grasse
,
and
casteth
vp
that
which
troubled
him
,
but
yet
afterward
when
he
hath
so
done
,
he
returning
backe
taketh
vp
againe
the
filthinesse
which
annoyed
him
:
so
,
many
a
wicked
man
,
feeling
himselfe
ouerburthened
with
sense
of
sinne
,
tasteth
the
word
of
God
,
&
being
moued
therewith
,
12
Hast
thou
seen
a
man
wise
in
his
owne
eyes
?
there
is
more
hope
of
a
foole
then
of
him
.
Conceited
people
are
vncurable
.
Hast
thou
seen
a
man
wise
in
his
owne
eyes
?
there
is
more
hope
of
a
foole
then
of
him
.
He
who
is
ignorant
or
dissolute
in
life
,
will
sooner
be
brought
to
knowledge
and
repentance
then
such
a
one
.
13
The
slouthfull
man
saith
,
an
huge
Lion
is
in
the
way
,
a
Lion
is
in
the
streetes
.
See
the
exposition
of
this
verse
before
,
in
the
notes
on
the
13.
ver.
of
the
22.
Chapter
.
Only
here
obserue
,
how
the
sluggard
amplifieth
the
imagined
daungers
which
he
feareth
.
For
he
saith
,
that
not
onely
a
Lion
but
an
huge
Lion
is
in
the
way
.
14
As
the
doore
[
*
](A07874-e57450-b)
*
Or
is
turned
about
.
turneth
vpon
his
hinges
,
so
doth
the
slouthfull
man
vpon
his
bed
.
In
the
former
sentence
was
shewed
,
what
doth
withhold
the
sluggard
from
going
abroad
.
Herein
now
is
declared
,
what
he
doth
at
home
,
to
wit
,
he
there
sleepeth
euen
till
noone
.
As
the
doore
is
turned
on
the
hinge
in
such
sort
,
as
that
sometimes
it
is
moued
to
one
side
sometimes
to
another
,
and
yet
alwayes
remaineth
vnremoued
from
the
hinge
:
so
the
sluggard
,
euen
when
he
sleepeth
not
nor
needeth
his
bed
any
longer
,
turneth
in
his
bed
sometimes
to
this
side
sometimes
to
that
,
often
purposing
to
rise
,
but
,
for
all
that
,
lying
downe
still
.
15
The
slouthfull
man
hideth
his
hand
in
his
bosome
.
and
[
*
](A07874-e57510-b)
*
Or
he
is
wearied
.
it
grieueth
him
to
put
it
to
his
mouth
againe
.
Before
we
haue
heard
what
the
sluggard
doth
in
his
bed
,
now
here
is
shewed
whar
he
doth
when
he
is
risen
out
of
his
warme
nest
.
See
the
sense
hereof
before
,
in
the
exposition
of
the
24.
vers.
of
the
19.
Chapter
.
16
The
sluggard
is
wiser
in
his
owne
eyes
,
then
seuen
men
who
call
him
to
account
.
Slouth
not
onely
maketh
men
ful
of
excuse
,
drowsie
and
idle
,
but
conceited
.
For
,
17
He
that
passeth
by
and
[
*
](A07874-e57620-b)
*
Or
rageth
.
medleth
with
the
strife
[
that
belongeth
not
]
vnto
him
,
is
as
one
that
taketh
a
dogge
by
the
eares
.
Busie
bodies
do
great
hurt
vnto
them selues
.
Euen
as
he
who
taketh
a
dog
by
the
eares
,
which
he
by
no
meanes
can
abide
to
be
touched
,
causeth
him
to
bite
him
,
or
to
flie
in
his
face
:
so
he
who
medleth
in
another
mans
quarrel
,
prouoketh
him
to
rayle
on
him
,
or
to
do
him
a
mischief
.
18
As
a
madman
that
casteth
[
*
](A07874-e57680-b)
*
Or
firehoopes
.
firebrands
,
arrowes
and
deadly
things
,
19
So
[
dealeth
he
]
who
deceiueth
his
neighbour
and
saith
,
am
I
not
in
iest
?
Such
as
in
meriments
craftily
hurt
their
friends
,
are
to
be
condemned
.
As
bedlem
people
who
fling
about
all
that
commeth
to
hand
,
are
to
be
auoyded
and
blamed
,
so
mad
merry
men
are
to
be
shunned
and
reproued
,
20
Without
wood
the
fire
is
quenched
,
and
without
a
[
*
](A07874-e57790-b)
*
Or
whisperer
.
talebearer
,
strife
ceaseth
.
Tale
cariers
are
to
be
remoued
from
the
societies
of
men
.
As
when
fewell
is
put
to
the
fire
,
it
is
nourished
,
but
when
it
is
taken
therefrom
,
it
goeth
out
:
so
,
if
there
be
a
whisperer
in
any
societie
,
he
maketh
much
anger
and
debate
,
but
if
he
go
away
to
some
other
place
or
be
banished
out
of
the
companie
,
all
contention
is
husht
and
at
an
end
.
21
As
the
dead
coale
[
is
to
kindle
]
the
burning
coales
,
and
wood
the
fire
,
so
a
contentious
person
is
to
kindle
strife
.
Another
cause
of
strife
is
the
contentious
or
angry
man
,
who
is
wont
to
striue
about
euery
light
trifle
.
As
therefore
the
dead
coales
being
put
to
the
burning
coales
,
increase
the
heate
and
the
flame
,
and
as
wood
being
added
to
the
fire
,
nourisheth
it
,
so
,
the
wrathfull
and
quarrelsome
person
,
raiseth
vp
strife
,
causing
a
litle
variance
to
grow
to
a
great
broyle
.
22
The
wordes
of
the
[
*
](A07874-e57890-b)
*
Or
whisperer
.
talebearer
are
as
flatterings
,
but
they
go
downe
into
the
bowels
of
the
belly
.
See
the
meaning
of
this
verse
before
,
in
the
exposition
of
the
8.
verse
,
of
the
18.
Chapter
.
23
As
siluer
drosse
ouerlayed
vpon
an
earthen
pot
,
so
are
fauning
lips
,
and
an
euill
heart
.
24
He
that
hateth
,
wil
counterfait
with
his
lips
,
but
[
*
](A07874-e57970-b)
*
Or
within
him
.
in
his
heart
,
he
layeth
vp
deceipt
.
25
When
he
shall
shew
his
voyce
very
[
*
](A07874-e58010-b)
*
Or
pleasurable
.
gracious
,
trust
him
not
,
for
there
are
seuen
abhominations
in
his
heart
.
26
He
hideth
hatred
by
deceipt
,
but
his
malice
shall
be
discouered
in
the
congregation
.
27
He
which
diggeth
a
pit
,
shall
fall
thereinto
,
and
on
him
who
rolleth
a
stone
,
it
shall
returne
.
28
[
A
man
]
of
a
deceipt
full
toung
hateth
those
whom
he
would
destroy
,
and
he
who
hath
a
flattering
mouth
,
causeth
ruine
.
Trecherous
dissemblers
are
herein
notably
described
.
As
siluer
drosse
,
&c.
As
the
drosse
of
siluer
seemeth
to
be
siluer
and
maketh
a
faire
shew
,
when
yet
it
couereth
vnder
it
an
earthen
vessell
:
so
faire
words
oftentimes
seeme
pleasant
&
glorious
,
when
yet
they
hide
a
mischieuous
heart
vnder
them
.
He
that
hateth
will
counterfait
with
his
lips
.
&c.
That
person
who
carieth
a
secret
grudge
in
his
heart
,
wil
oftentimes
outwardly
shew
great
curtesie
and
fayne
him selfe
as
the
Hebrew
word
doth
signifie
to
be
another
kinde
of
man
then
he
is
.
When
he
shall
shew
his
voyce
gracious
or
grace
as
it
were
his
voyce
,
trust
him
not
,
&c.
Albeit
he
shall
speake
neuer
so
faire
,
yet
put
no
confidence
in
him
,
for
as
he
is
full
of
curtesie
,
so
he
is
full
of
subtiltie
.
He
hideth
hatred
by
deceipt
,
&c.
He
couereth
by
his
coloured
speeches
the
inward
rancor
of
his
mind
,
but
his
spite
or
malice
shal
at
one
time
or
other
by
one
meanes
or
other
,
openly
be
detected
.
He
which
diggeth
a
pit
,
&c.
The
dissembler
shall
feele
,
that
mischief
which
he
prepared
for
another
.
For
euen
as
sometimes
it
commeth
to
passe
,
that
the
pit
which
a
man
diggeth
to
catch
his
neighbour
in
,
taketh
his
owne
foote
,
and
that
the
stone
,
which
a
man
casteth
vpward
to
hit
his
neighbour
therewith
falleth
on
his
owne
head
:
A
man
of
a
deceiptfull
toung
hateth
those
whom
he
would
destroy
,
and
he
who
hath
a
flattering
mouth
,
causeth
ruine
.
A
close
and
still
dissembler
,
will
carrie
a
grudge
toward
those
whom
he
seeketh
and
purposeth
to
trouble
and
vndo
.
Againe
,
such
a
one
as
can
tell
how
to
gloze
,
and
hauing
learned
the
flattering
stile
,
speaketh
smoothly
and
plausiblie
,
by
this
meanes
perswadeth
their
ouerthrow
and
affecteth
their
ruine
,
whom
he
maligneth
,
tickling
some
or
other
but
especially
Magistrates
in
the
eares
,
and
stirring
them
vp
to
persecute
his
a
duersaries
,
as
if
they
were
great
euill
doers
,
when
they
are
indeede
most
righteous
persons
.
THE
XXVII
.
CHAPTER
.
Boast
not
of
to
morrow
,
because
thou
knowest
not
what
a
day
may
bring
forth
.
Forget
not
thine
infirmitie
or
mortalitie
,
4
13.
neither
set
downe
things
to
come
so
certainly
in
thine
heart
,
as
if
that
thou
couldest
do
what
thou
wouldest
.
For
where
thou
lookest
for
a
furtherance
,
there
may
be
an
hinderance
,
neither
canst
thou
tell
whether
time
to
come
will
bring
forth
vnto
thee
health
or
sicknes
,
losse
or
gaine
,
life
or
death
.
2
Let
astrangers
mouth
praise
thee
,
but
not
thine
owne
mouth
,
another
mans
lippes
,
but
not
thine
owne
.
Speake
not
thy selfe
vaingloriously
of
thine
owne
wisedome
or
good
deedes
,
but
let
those
who
neuer
knew
thee
or
are
of
no
acquaintance
with
thee
,
commend
thee
,
and
staie
till
thy
neighbours
praise
thee
.
3
A
stone
hath
heauinesse
&
sand
weightinesse
,
but
the
wrath
of
a
foole
,
is
heauier
then
them
both
.
4
In
anger
is
crueltie
,
and
in
wrath
an
ouerflowing
,
but
who
can
stand
before
enuie
?
5
Open
rebuke
is
better
then
secret
loue
.
6
The
woundes
of
a
friend
are
faithfull
,
but
the
kisses
of
an
enemy
are
to
be
detested
.
Reprouing
of
friends
for
their
offences
and
wounding
of
them
by
sharpe
wordes
,
is
better
then
either
good
will
no
way
expressed
,
or
outwarde
signes
of
friendship
tending
to
deceiue
.
For
first
,
7
The
soule
which
is
full
,
[
*
](A07874-e58620-b)
*
Or
treadeth
vnder
foote
.
despiseth
an
houie
combe
,
but
to
the
hungry
soule
,
euerie
bitter
thing
is
sweet
.
Hunger
is
the
best
sauce
,
wherefore
a
moderation
is
to
be
vsed
in
meares
and
drinks
,
and
all
sorts
of
delightes
.
As
a
byrd
which
wandreth
from
her
neast
,
so
is
a
man
which
wandreth
from
his
place
.
None
is
to
leaue
the
standing
place
whereunto
God
hath
assigned
him
.
For
,
euen
as
a
silly
bird
which
vnnecessarily
,
by
reason
of
a
certain
lightnesse
wherwith
shee
is
carried
,
wandreth
from
place
to
place
,
doth
not
onely
by
this
meanes
leaue
her
yoong
ones
in
great
danger
,
but
wearieth
her
owne
winges
&
hazardeth
her
owne
life
,
meeting
sometimes
with
a
net
,
sometimes
with
a
pellet
:
so
,
the
person
who
rolleth
from
house
to
house
,
or
rashly
chaungeth
his
charge
or
profession
,
by
this
his
inconstancie
greatly
hurteth
himselfe
and
his
,
in
often
remoues
meeting
with
manifold
losses
and
troubles
.
9
As
an
ointment
and
perfume
reioyce
the
heart
,
so
doth
the
[
*
](A07874-e58730-b)
*
Hebrew
.
Sweetnesse
.
Friendes
.
A
friends
counsaile
is
called
sweet
,
Psalme
the
55.
Friendship
is
resembled
to
an
oiniment
,
Psalm
153.
That
a
friends
counsaile
doth
much
delight
and
is
very
good
,
may
appeare
in
the
example
of
Ionathan
comforting
Dauid
in
the
Lord
,
and
of
Iethro
aduising
Moses
to
appoint
of
ficers
vnder
him
.
sweet
aduise
of
a
friend
,
[
reioyce
euerie
one
]
rather
then
a
mans
owne
counsaile
.
10
Thy
friend
and
thy
fathers
friend
forsake
thou
not
,
neither
enter
into
the
house
of
thy
brother
in
the
day
of
thy
calamitie
:
a
neighbour
neere
,
is
better
then
a
brother
farre
off
.
Euen
as
there
is
great
force
both
in
a
pretious
ointment
and
perfume
,
vnto
the
quickening
of
the
spirits
and
comforting
of
the
sences
:
so
,
the
aduise
of
a
friend
doth
greatly
ease
&
refresh
a
perplexed
and
pensiue
heart
,
but
a
man
is
not
so
fit
or
able
(
be
he
neuer
so
wise
)
,
by
himselfe
or
his
owne
cogitations
,
to
comfort
himselfe
when
he
is
sad
.
Seeing
there
is
so
great
vse
of
a
faithfull
friend
,
breake
not
off
familiaritie
or
amitie
with
an
old
or
tried
acquaintance
,
but
maintain
friendship
with
him
and
vse
him
in
thy
necessitie
.
Enter
not
then
rather
into
the
house
of
thy
kinsman
then
of
thy
friend
in
the
time
of
thine
affliction
,
for
nature
is
not
too
much
to
bee
trusted
,
neither
are
brethren
commonly
kind
,
but
vnnaturall
rather
to
their
brethren
in
aduersitie
.
11
My
sonne
,
be
wise
&
reioyce
mine
heart
,
that
I
may
be
able
to
answere
him
,
who
would
fayne
reproch
me
with
some
matter
.
O
my
child
,
by
thine
obedience
and
discretion
,
fulfill
my
ioy
,
that
I
may
proue
to
the
face
of
mine
aduersaries
,
who
would
gladly
picke
an
hole
in
my
coate
and
staine
me
with
some
infamie
,
that
I
haue
performed
the
dutie
of
a
good
father
toward
thee
.
The
prudent
man
foreseeing
an
euill
hideth
him selfe
,
[
but
]
fooles
going
on
still
are
punished
.
The
prudent
escape
daunger
by
their
auoyding
of
perilous
places
and
actions
,
13
Take
his
garment
who
hath
bene
suretie
for
a
strange
man
,
and
take
a
pledge
of
him
,
who
hath
become
suretie
for
a
strang
ewoman
.
Make
the
rash
suretie
smart
for
his
follie
,
14
Vnto
him
who
blesseth
his
friend
,
with
a
loud
voyce
,
betimes
in
the
morning
,
rising
vp
early
,
a
curse
shall
be
imputed
.
To
him
who
blesseth
his
friend
,
that
person
who
saluteth
or
praiseth
his
neighbour
,
with
a
loude
voyce
,
after
an
importunate
manner
and
so
as
all
may
heare
,
betimes
in
the
morning
,
in
a
season
of
good
lucke
as
it
were
,
rising
early
,
shewing
him selfe
with
the
first
or
before
all
other
,
to
the
end
that
he
may
seeme
the
chiefest
well
willer
or
valentine
as
it
were
,
a
curse
shall
be
imputed
,
in
stead
of
a
great
reward
looked
for
,
shall
for
this
his
fauning
and
vnseasonable
dealing
,
but
be
the
more
suspected
and
ill
spoken
of
.
15
A
continuall
dropping
in
the
time
of
a
most
vehement
shower
,
and
a
contentious
woman
are
alike
.
16
[
Euery
one
]
who
hideth
her
,
may
as
wel
hide
the
wind
,
she
bewrayeth
her selfe
,
as
the
ointment
of
the
right
hand
.
As
a
great
shower
of
raine
wetteth
those
who
are
in
it
,
and
rotteth
the
timber
in
houses
:
so
a
brawling
woman
vexeth
and
hurteth
her
husband
&
family
.
Againe
as
none
can
stop
or
stay
the
blowing
or
whisteling
of
the
wind
,
nor
yet
hinder
a
strong
ointment
held
in
the
hand
,
from
sending
forth
a
fragrant
odour
or
perfuming
the
place
wherein
it
is
round
about
:
so
a
contentious
or
brawling
woman
,
causeth
the
house
wherein
she
is
to
ring
with
her
scolding
,
neither
can
any
stay
her
from
outrage
or
outcryes
.
17
As
[
*
](A07874-e59280-b)
*
Or
as
one
sharpeneth
iron
with
iron
.
See
the
same
phrase
Heb.
10.24
.
and
the
same
argument
Ecclesiastes
.
4.5
.
iron
sharpeneth
iron
,
so
the
face
of
a
friend
sharpeneth
a
man
.
As
if
any
whet
iron
with
iron
,
he
maketh
it
by
this
meanes
bright
and
fit
to
cut
withall
,
so
,
the
countenance
,
presence
,
and
speech
of
a
friend
,
whetteth
a
and
zeale
.
18
He
that
keepeth
his
figtree
,
shall
eate
the
fruite
thereof
,
so
,
he
that
is
seruiceable
to
his
master
,
shall
come
to
honour
.
As
the
husbandman
watching
his
trees
with
a
vigilant
eye
,
19
As
the
water
[
sheweth
]
face
to
face
,
so
man
to
man
[
sheweth
]
the
heart
.
As
water
,
a
certaine
dimme
kinde
of
glasse
,
sheweth
face
to
face
,
representeth
the
countenance
therein
imprinted
,
to
the
countenance
which
beholdeth
the
same
:
so
man
to
man
sheweth
the
heart
,
in
like
manner
,
one
man
maketh
knowen
his
minde
vnto
another
.
20
The
graue
and
destruction
can
neuer
be
full
,
so
the
eyes
of
man
can
neuer
be
satisfied
.
As
the
graue
which
consumeth
infinite
carcases
,
is
alwayes
ready
to
receiue
more
,
and
as
death
which
destoryeth
all
liuing
things
,
maketh
no
end
of
deuouring
:
so
the
appetites
and
senses
of
the
couetous
and
worldly
man
,
are
neuer
satisfied
.
21
[
As
]
the
fining
pot
is
for
the
siluer
and
the
furnace
for
the
gold
:
[
*
](A07874-e59620-b)
*
Or
so
a
man
for
his
prayse
.
This
interpretation
is
confirmed
by
a
very
like
sentence
in
this
booke
12.
chap.
8.
verse
,
and
by
another
like
saying
in
the
booke
of
Sirach
.
Ecclesiasticus
.
27.5
.
so
a
mans
prayse
is
by
his
mouth
.
Euen
as
siluer
is
tried
and
purified
by
the
fining
pot
,
and
gold
by
the
fornace
:
so
a
man
is
proued
and
praised
by
the
speech
&
according
to
the
talke
which
proceedeth
out
of
his
mouth
.
22
Though
thou
shouldest
bray
a
foole
in
a
mortar
among
barly
with
a
pestell
,
yet
will
not
his
foolishnesse
depart
from
him
.
We
are
taught
in
this
sentence
,
that
the
wickednes
of
the
reprobate
is
vncurable
.
Though
thou
shouldst
bray
a
foole
in
a
mortar
among
barly
with
a
pestell
,
albeit
thou
shouldest
take
neuer
so
great
paynes
in
reprouing
or
correcting
a
foole
,
yea
if
thou
shouldest
put
him
into
prison
or
into
a
mortar
indeede
:
yet
will
not
his
foolishnesse
depart
from
him
,
neuerthesse
,
the
hardnesse
of
his
heart
and
his
wickednesse
will
not
be
remoued
from
him
.
For
the
graines
of
corne
would
at
the
last
be
broken
or
ground
to
powder
,
but
his
obstinacie
or
stubburnesse
will
neuer
be
ouercome
.
One
kinde
of
grinding
which
people
in
old
time
vsed
,
was
,
to
put
their
parched
corne
into
a
mortar
,
&
to
beate
it
therein
vnto
powder
.
Vnto
this
custome
the
wise
king
alludeth
in
this
place
,
insinuating
that
no
beating
will
amend
an
obstinate
wicked
man
.
How
true
this
is
,
may
appeare
not
onely
in
Pharao
,
whom
all
the
plagues
of
Egypt
could
not
better
,
but
in
that
vnrepentant
malefactor
,
who
was
crucified
together
with
our
Sauiour
Christ
Iesus
,
whom
neither
the
sight
of
the
sonne
of
God
,
nor
the
reproofe
of
his
fellow
,
nor
his
owne
paynes
which
he
suffred
on
the
crosse
,
could
soften
or
amend
.
23
Be
diligent
to
know
the
state
of
thy
flock
,
and
take
heede
to
thine
heards
.
24
For
is
the
hidden
store
for
euer
?
and
[
*
](A07874-e59800-b)
*
Or
crop
of
the
yeare
:
so
the
same
metaphor
is
vsed
.
Psal.
65.12
.
will
the
garland
last
from
generation
to
generation
?
25
Assoone
as
the
hay
discouereth
it selfe
,
and
the
tender
blade
appeareth
,
let
the
grasse
of
the
mountaines
be
got
in
.
26
The
lambes
shall
be
for
thy
cloathing
,
and
the
goates
for
a
price
of
a
field
.
27
Moreouer
,
so
much
goates
milke
as
is
sufficient
,
shall
be
for
thy
meate
,
for
meate
for
thy
familie
,
and
foode
for
thy
maydes
.
Be
diligent
to
know
the
state
of
thy
flocke
,
and
take
heed
to
thine
heardes
.
See
that
thou
be
a
good
husband
,
with
thine
owne
eyes
looking
to
thy
cattell
,
and
considering
dayly
the
condition
and
the
number
of
them
.
For
is
the
hidden
store
for
euer
?
&c.
Great
cause
there
is
why
thou
shouldest
looke
to
thy
goods
very
carefully
and
painfully
,
seeing
not
onely
things
marre
vnlesse
an
eye
be
had
vnto
them
,
but
the
stocke
spendeth
,
and
the
oportunitie
of
getting
wealth
and
prouiding
necessaries
slideth
away
.
Assoone
as
the
hay
discouereth
it selfe
,
&c.
Wherefore
,
assoone
as
it
is
time
,
mow
downe
thy
grasse
,
and
lay
it
vp
against
winter
,
yea
in
generall
vse
all
good
meanes
aforehand
,
of
prouiding
against
time
to
come
.
The
lambes
shall
be
for
thy
cloathing
,
&c.
Be
also
a
good
sauer
and
moderate
in
thine
apparell
and
foode
,
for
so
of
thine
owne
flocke
thou
shalt
reap
such
a
commoditie
,
as
that
therof
thou
shalt
haue
skins
to
couer
thee
and
wooll
to
keepe
thee
warme
,
besides
money
wherewith
thou
mayest
pay
thy
debtes
,
or
purchase
more
land
.
Moroeuer
,
so
much
goates
milke
,
&c.
To
conclude
,
be
not
onely
sober
in
thine
apparell
and
thriftie
in
thine
expences
,
but
sparing
in
thy
diet
,
and
so
thou
shalt
haue
wherewith
to
feede
and
sustaine
,
thy selfe
and
thy
familie
.
The
intent
of
the
spirit
in
these
last
sentences
is
,
not
to
prescribe
a
generall
rule
to
all
men
of
apparel
,
or
food
,
but
onely
to
shew
,
that
such
as
walke
painfully
fully
in
their
calling
shall
not
want
their
daily
bread
,
but
haue
wherewith
to
maintaine
themselues
and
theirs
.
THE
XXVIII
.
CHAPTER
.
1
Euerie
wicked
man
flieth
,
when
none
pursueth
,
but
the
iust
[
are
]
like
a
yoong
Lyon
,
which
is
couragious
.
The
force
of
the
conscience
in
men
,
is
shewed
herein
to
be
great
on
either
side
,
either
to
worke
terror
.
or
securitie
.
This
sentence
is
a
confirmation
of
that
threatning
of
the
law
,
which
is
set
downe
in
the
●6
.
of
Leuit.
17.
ver.
In
the
former
part
of
this
sentence
is
declared
,
that
euen
then
,
when
outward
troubles
be
not
present
or
neare
:
yet
the
vngodly
are
tormented
and
vexed
in
their
spirits
,
as
if
there
were
great
molestations
on
them
or
toward
them
.
The
vengeance
of
God
,
the
sting
of
conscience
,
and
the
temptations
of
Sathan
cause
them
as
Hindes
or
Does
to
flie
and
remoue
out
of
their
places
,
or
out
of
the
comfortable
estate
,
wherein
they
are
.
This
befalleth
not
one
wicked
man
alone
,
but
all
the
vngodlie
who
are
in
the
state
of
nature
,
defend
an
euill
cause
,
go
about
some
mischiefe
,
and
commit
that
,
which
is
euill
.
Their
remembrance
of
their
sinnes
,
their
dreames
,
the
sightes
of
their
eyes
,
and
the
rumors
of
Gods
wrath
,
make
them
in
perplexitie
,
and
at
their
wittes
end
.
See
an
example
in
Cain
.
Indeed
whilest
things
go
prosperously
with
the
vngodly
,
and
whilest
hardnesse
of
heart
benummeth
and
possesseth
them
,
they
commit
sinne
with
ioy
,
and
not
onely
despise
,
but
destroy
other
.
Neuerthelesse
,
when
the
Lords
hand
shall
but
worke
a
little
against
them
,
and
the
byting
of
their
own
consciences
returne
,
then
all
their
courage
falleth
downe
on
a
sudden
,
and
as
dastardes
they
take
themselues
to
flight
.
On
the
contrary
side
,
the
righteous
man
is
confident
as
a
yoong
Lyon
,
which
is
of
more
courage
then
the
old
,
neither
feareth
to
meete
with
any
beast
,
but
walketh
securely
and
confidently
in
euery
place
.
Wherfore
,
it
is
no
small
but
an
exceeding
great
confidence
,
which
is
in
the
faithfull
man
,
who
being
iustified
by
faith
,
and
purged
from
his
sin
by
Christ
,
hath
peace
with
God
,
and
being
certain
of
a
good
cause
,
and
a
witnesse
to
himselfe
of
an
vpright
heart
,
dreadeth
no
danger
nor
obiection
.
Euery
one
then
is
to
labour
to
haue
a
good
conscience
,
which
onely
shall
bring
sound
and
constant
boldnesse
to
a
man
.
There
bee
foure
sortes
of
consciences
;
or
the
conscience
rather
is
affected
after
foure
sorts
.
First
,
there
is
a
conscience
both
troubled
&
good
,
secondly
,
there
is
a
conscience
both
quiet
and
good
,
thirdly
,
there
is
a
conscience
both
troubled
and
euill
,
last
of
all
,
there
is
a
conscience
both
quiet
and
euill
.
2
[
*
](A07874-e60070-b)
*
In
the
sinning
of
a
realme
.
For
the
transgression
of
a
land
there
are
many
Princes
therof
:
but
by
a
prudent
and
skilfull
man
,
it
prolongeth
the
state
.
As
the
force
of
the
conscience
is
great
,
so
likewise
great
is
the
efficacie
of
sinne
,
that
it
polluteth
the
place
,
where
it
is
committed
,
crying
for
vengeance
vp
into
heauen
.
It
hath
many
fearfull
effectes
,
but
among
other
,
this
,
that
it
causeth
the
Lord
to
take
away
good
Princes
,
and
that
it
maketh
many
rulers
succeede
one
an
other
.
For
hereby
it
commeth
to
passe
,
that
there
are
great
oppressions
,
maruellous
vprores
,
and
new
lawes
in
the
common
wealth
.
But
where
men
on
the
contrarie
side
are
prudent
and
wise
,
so
that
they
feare
God
,
and
worship
him
rightly
,
there
the
Prince
prolongeth
his
life
,
and
the
state
continueth
in
one
stocke
or
forme
of
gouernment
.
Vnto
the
godly
King
the
Lord
maketh
expresly
this
promise
,
that
so
hee
decline
not
from
this
precept
,
neither
to
the
right
hand
,
3
[
*
](A07874-e60160-b)
*
Whether
here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
bee
read
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
leaue
to
the
consideration
of
the
learned
.
Apoore
man
oppressing
the
needie
,
is
[
like
]
raine
sweeping
so
clean
,
as
that
it
leaueth
no
food
.
The
rage
of
a
poore
wretch
dealing
with
poore
people
,
is
also
a
thing
of
great
efficacie
.
Nature
indeed
and
the
grace
of
God
so
worketh
,
that
the
godly
afflicted
,
which
are
in
miserie
,
pitie
and
succor
such
as
are
in
affliction
.
But
some
are
vnnaturall
&
fierce
,
as
that
seruant
in
the
Gospell
,
that
tooke
his
fellow
,
who
ought
him
an
hundreth
pence
by
the
throat
;
saying
,
paie
me
that
which
thou
owest
.
Therefore
,
euen
as
a
great
tempest
or
flood
of
water
,
sweeping
away
,
and
choaking
the
seed
,
and
oppressing
as
it
were
the
ground
,
maketh
it
barren
,
and
bringeth
a
dearth
:
so
the
mercilesse
poore
man
spoyleth
an
other
who
is
needie
,
of
his
goods
,
his
foode
,
his
garments
,
and
all
that
he
hath
.
We
may
here
obserue
then
,
that
inhumanitie
raigneth
not
onely
in
the
rich
,
but
in
the
poore
,
yea
in
them
sometimes
most
of
all
other
.
But
as
for
those
,
who
feare
God
whether
poore
or
rich
,
they
haue
learned
that
lesson
of
Paul
,
that
they
put
on
the
bowels
of
compassion
.
4
They
,
which
forsake
the
law
,
praise
the
wicked
,
but
they
which
obserue
the
law
,
make
warre
with
them
.
The
iudgement
of
the
vngodly
is
verie
corrupt
and
peruerse
.
Such
as
giue
themselues
to
idolatrie
,
couetousnesse
,
lying
,
drunkennesse
,
do
not
onelie
commit
these
sinnes
,
but
commend
them
in
those
,
who
are
like
themselues
.
For
in
their
affections
they
like
very
well
of
them
,
in
their
speeches
they
call
them
good
teachers
,
professors
,
subiects
,
neighbours
,
in
their
deedes
they
flatter
,
maintaine
,
and
aduance
them
.
But
on
the
contrary
side
,
they
,
which
loue
the
truth
,
liue
soberly
,
and
feare
God
:
not
onely
dispraise
them
,
but
striue
with
them
.
They
rebuke
them
roundly
,
conuince
them
,
oppose
themselues
to
them
,
yea
they
spare
not
to
punish
them
,
if
they
be
magistrats
.
Neuerthelesse
,
neither
are
the
euill
to
be
dispraised
for
their
good
actions
,
nor
the
good
to
be
allowed
in
their
faultes
.
The
cause
of
the
diuers
iudgements
of
men
,
is
the
diuers
courses
of
life
,
which
they
take
.
But
to
iustifie
the
wicked
(
as
before
we
heard
out
of
this
booke
)
is
abhomination
vnto
the
Lord
.
5
Men
[
*
](A07874-e60310-b)
*
Of
euill
.
giuen
to
euill
,
perceiue
not
what
is
right
,
but
they
which
seeke
the
Lord
,
perceiue
all
things
.
The
natural
man
perceiueth
not
the
things
,
which
belong
to
God
,
but
the
spirituall
man
discerneth
all
things
.
For
the
wicked
are
so
blinded
by
naturall
ignorance
and
malice
,
that
both
Christ
and
the
law
to
them
is
a
mysterie
.
Albeit
sometimes
they
are
lightened
in
their
vnderstanding
:
yet
their
knowledge
neuer
is
sincere
,
full
or
effectuall
.
They
erre
in
opinion
,
they
perceiue
not
their
particular
dutie
,
what
is
to
be
done
,
what
is
to
be
belieued
.
In
mind
they
are
corrupt
,
and
vnable
rightly
to
practise
their
duties
,
they
are
not
able
to
discerne
betweene
true
doctrine
and
false
,
the
right
course
of
teaching
and
the
wrong
.
But
such
as
seeke
the
Lord
in
his
word
vnfeinedly
,
shall
know
all
things
needfull
for
saluation
,
for
auoyding
of
error
,
yea
sometime
for
temporall
good
,
finally
for
the
discharge
of
the
duties
of
their
calling
,
wherein
the
wicked
haue
no
vnderstanding
.
Psal.
82.
6
Better
is
the
poore
man
who
[
*
](A07874-e60380-b)
*
In
his
vprightnesse
then
he
which
is
peruerse
in
his
waies
.
walketh
vprightly
then
hee
who
peruerteh
his
wayes
,
though
he
be
rich
.
Men
are
to
bee
esteemed
not
according
to
their
wealth
,
but
vertue
.
See
chapter
19.1
.
7
He
,
which
keepeth
the
law
is
a
prudent
sonne
,
but
he
,
which
keepeth
company
with
banquetters
,
shameth
his
father
.
Among
sundry
vices
,
which
yoong
men
are
to
take
heed
of
,
riotousnesse
is
one
of
the
chiefe
,
whereunto
that
age
is
peculiarly
inclined
.
Godly
parentes
charge
their
children
to
liue
soberly
,
&
to
take
heede
of
wasting
and
prodigalitie
.
Hee
then
which
keepeth
this
law
of
God
,
and
other
duties
,
which
parents
out
of
the
word
teach
&
apply
to
their
children
,
is
a
wise
sonne
.
For
by
this
meanes
he
auoydeth
the
wrath
of
God
,
who
in
his
law
commanded
such
children
to
be
punished
as
were
dissolute
&
disobedient
vnto
their
parents
.
Deut.
21.
Moreouer
by
this
meanes
he
reioyceth
and
honoureth
them
,
who
haue
begotten
him
,
and
well
brought
him
vp
.
But
on
the
contrary
side
,
he
,
which
not
regarding
the
law
,
spendeth
his
time
and
his
substance
in
feasting
and
gaming
,
is
not
only
foolish
,
but
a
blemish
vnto
his
father
,
for
what
will
bee
sayd
,
but
that
such
a
one
brought
not
vp
his
children
well
,
or
that
such
a
stocke
is
naught
,
or
if
the
parents
of
such
a
prodigall
youth
see
him
come
to
pouertie
,
cast
into
prison
,
or
drawne
to
punishment
for
his
sin
,
how
can
they
but
blush
,
and
euen
hang
downe
their
heads
for
shame
?
8
Hee
which
increaseth
his
substance
by
vsurie
and
[
*
](A07874-e60490-b)
*
Or
giue
franklie
.
interest
,
shall
gather
it
for
him
,
who
will
be
liberall
to
the
poore
.
As
the
Lord
alloweth
not
the
wastfull
spender
,
so
neither
doth
he
like
of
the
vniust
and
cruell
getter
of
goods
.
Such
are
said
to
get
their
goods
by
vsurie
and
interest
,
who
in
lending
or
letting
the
same
to
hyre
,
byte
and
oppresse
the
poore
,
either
by
an
hard
bargaine
,
or
by
misreckoning
them
.
Now
it
may
be
these
cormorantes
sometimes
do
gather
great
wealth
into
their
handes
,
pilling
and
polling
the
poore
,
who
stand
in
need
of
their
helpe
,
and
borrow
of
them
after
the
hardest
rate
.
But
by
the
iust
iudgement
of
God
,
such
an
heire
shall
succeed
those
miserable
oppressors
,
as
will
lend
to
the
poore
,
looking
for
nothing
again
,
and
pitie
their
wantes
:
for
either
the
children
,
or
the
kinsmen
,
or
the
friends
,
or
the
executors
of
these
misers
proue
liberall
or
prodigall
persons
oftentimes
.
Let
therfore
,
as
the
Apostle
exhorteth
,
none
oppresse
or
circumuent
his
brother
in
any
matter
,
seeing
the
Lord
is
the
reuenger
of
all
these
thinges
.
There
are
many
,
which
cry
out
against
vsurie
,
who
are
most
grieuous
oppressors
and
vsurers
indeed
.
Some
buy
of
the
poore
,
which
are
indebted
a
field
very
cheap
,
and
sell
it
very
deare
.
They
are
vsurers
.
Some
suffer
their
poore
neighbour
to
fetch
much
on
the
score
,
&
then
set
on
more
then
was
taken
,
or
make
him
pay
double
the
worth
,
of
that
which
he
hath
fetcht
.
These
are
vsurers
.
Some
get
a
great
deale
of
bad
mony
,
and
paie
it
away
.
These
also
are
vsurers
.
Now
vsury
is
not
onely
in
mony
,
but
in
other
creatures
,
Deut.
23.
Giue
not
vsury
to
thy
brother
,
vsury
of
thy
mony
,
vsury
of
thy
meate
,
vsury
of
any
thing
,
that
is
giuen
to
vsury
.
As
therefore
such
as
lawfully
gaine
by
monie
or
other
creatures
offend
not
:
so
such
,
as
vnlawfully
gaine
by
corne
,
wine
,
or
other
such
marchandise
,
no
lesse
are
vsurers
,
then
such
as
abuse
their
mony
.
It
may
be
diuers
here
expect
some
large
discourse
of
vsurie
,
but
they
may
be
satisfied
by
the
briefe
handling
of
three
needful
points
pertaining
to
this
question
.
First
what
is
vsurie
properly
taken
,
secondly
why
it
is
vnlawfull
,
thirdly
what
is
to
be
thought
of
the
vsuall
compacts
and
dealings
of
vsurers
in
these
times
.
Vsury
properly
taken
is
a
simple
binding
of
the
receiuer
or
borower
of
mony
or
goods
to
repaie
the
whole
summe
receiued
,
and
the
aduantage
thereof
agreed
on
,
be
it
more
or
lesse
.
This
simple
binding
or
compact
is
vnlawfull
,
first
,
because
it
is
contrary
to
charitie
&
equitie
as
may
appeare
in
that
it
is
a
thing
vnequall
,
that
the
summe
decaying
through
no
negligence
,
or
fault
of
the
receiuer
,
but
by
Gods
prouidence
or
some
casualtie
as
by
fire
and
water
,
hee
is
bound
to
so
great
inconuenience
,
as
to
make
it
good
.
Secondly
,
because
the
Lord
hath
enacted
a
law
quite
contrarie
to
this
dealing
,
as
well
touching
borrowing
as
hyring
,
the
equitie
whereof
still
remaineth
as
being
grounded
on
Gods
will
and
nature
.
The
law
of
borrowing
is
this
.
If
any
borrow
ought
of
his
neighbour
and
it
be
hurt
,
or
else
dye
,
the
owner
thereof
not
being
by
,
he
shall
surelie
make
it
good
:
If
the
owner
thereof
be
by
,
he
shall
not
make
it
good
.
Marke
here
,
the
principall
in
such
cases
is
not
to
be
required
.
The
law
of
hiring
followeth
.
If
it
were
a
thing
hired
,
it
came
for
his
hire
,
he
shall
not
repay
it
,
(
for
that
is
to
be
repeated
.
)
Marke
here
,
the
vantage
may
be
required
,
but
not
the
principall
.
Now
,
this
is
euident
,
that
in
vsurie
the
thing
is
lent
or
hired
.
By
the
equitie
then
of
the
law
of
God
,
to
bind
both
to
the
principall
and
to
the
vantage
is
a
sinne
and
vnlawfull
.
Hereby
appeareth
that
the
compacts
now
a
dayes
in
vse
are
vngodly
,
yea
&
that
they
are
horrible
sinnes
,
and
plaine
murderings
both
of
the
rich
and
poore
.
Euery
on
almost
now
,
which
hath
a
stocke
of
money
to
spare
,
will
let
it
out
,
if
the
end
be
considered
,
seeking
his
owne
cmmoditie
,
if
the
persons
,
to
Christians
,
if
the
manner
,
binding
them
simply
,
whether
God
blesse
than
or
no
,
to
paye
such
a
sum
of
money
after
ten
or
more
in
the
hundred
.
Otherwise
,
if
the
borrower
do
not
,
to
prison
hee
must
,
his
wife
and
children
staruing
in
the
meane
season
.
And
can
there
be
more
cutthroat
dealing
then
this
?
Much
more
may
be
said
,
but
it
is
needlesse
,
the
summe
is
this
,
there
may
be
a
gaine
agreable
to
charitie
in
hiring
,
in
letting
,
in
borrowing
and
lending
,
but
all
vsurie
is
vnlawfull
,
I
meane
,
all
simple
binding
and
compelling
of
any
rich
or
poore
,
to
repay
the
principall
and
the
aduantage
.
9
Whosoeuer
turneth
away
his
eare
from
hearing
the
law
,
euen
his
prayer
[
is
]
abhomination
.
Sinners
may
flatter
them selues
and
namely
adulterers
,
murtherers
,
&
such
vsurers
,
&
stubburne
children
,
as
before
haue
ben
spoken
of
,
but
if
any
willingly
and
wittingly
turne
away
his
eare
from
knowing
or
obeying
the
will
of
God
,
so
that
he
wil
not
lay
aside
his
iniquities
or
impieties
,
not
onely
his
sinnes
shall
prouoke
God
,
but
euen
his
prayers
:
and
they
shal
not
onely
be
reiected
,
but
be
abhominable
,
and
matter
of
offending
and
incensing
the
Lord
to
wrath
.
As
therfore
such
a
one
did
refuse
to
heare
God
speaking
in
his
law
:
so
the
Lord
will
in
iustice
refuse
him
speaking
to
him
by
prayer
.
Therefore
aboue
all
things
be
more
ready
to
heare
,
then
to
offer
the
sacrifice
of
fooles
.
10
Whosoeuer
leadeth
aside
the
vpright
into
an
euill
way
,
shall
him selfe
fall
into
his
owne
pit
:
but
the
iust
shall
possesse
that
which
is
good
.
Seducers
are
herein
threatned
with
the
Lords
iudgement
.
They
are
fitlie
resembled
vnto
theeues
or
robbers
who
lead
true
men
out
of
the
way
oftentimes
to
spoile
them
of
their
goods
.
For
euen
so
the
wicked
are
seduced
and
seduce
others
,
Saul
,
Haman
,
Achitophell
.
In
the
meane
time
they
,
who
are
vpright
,
or
sincerely
and
constantly
serue
the
Lord
,
shall
not
only
escape
the
euils
,
which
seducers
labour
to
bring
them
into
,
but
attaine
and
enioy
riches
,
honour
,
glorie
,
and
saluation
.
11
A
rich
man
seemeth
wise
in
his
owne
eyes
:
but
the
poore
man
who
is
prudent
findeth
him
out
.
Conceited
arrogancie
vsually
accompanying
aboundance
of
wealth
,
is
now
reproued
.
It
is
the
custome
not
of
godly
rich
men
,
but
of
wealthie
worldlings
,
both
to
ascribe
the
getting
of
their
goods
to
their
owne
wisedome
,
and
to
like
wonderfully
well
of
their
owne
speeches
,
actions
,
and
courses
.
Wherfore
not
without
cause
doth
Paul
will
Timothie
to
put
them
in
minde
not
to
be
high
minded
.
Now
againe
it
is
the
manner
of
foolish
poore
people
,
who
measure
all
things
by
wealth
,
to
flatter
them
as
the
multitude
did
Herod
,
crying
out
,
it
is
the
voyce
of
God
and
not
of
man
.
But
the
godly
poore
man
,
who
knoweth
the
word
,
&
is
indued
with
the
spirit
of
discretion
,
will
so
search
and
finde
the
rich
man
out
,
that
he
will
discerne
,
&
if
neede
require
,
declare
him
to
be
either
an
ignorant
or
wicked
person
,
12
When
the
righteous
triumph
,
there
is
great
glory
:
but
when
the
[
*
](A07874-e60860-b)
*
In
the
wicked
mens
rising
vp
.
wicked
are
listed
vp
,
a
man
is
sought
for
.
Tyrannie
is
spoken
of
in
this
sentence
,
a
vice
most
contrarie
vnto
the
mild
and
righteous
gouernement
of
the
iust
.
For
their
raigne
bringeth
forth
glory
as
a
most
pretious
fruite
,
so
that
it
causeth
Religion
to
florish
,
peace
to
abound
,
plentie
to
be
in
euery
place
,
to
conclude
,
temporall
and
spirituall
blessings
to
spread
farre
and
neare
.
What
miracles
were
done
in
the
wildernesse
,
whilest
Moses
ruled
?
What
conquests
had
Ioshua
?
What
peace
was
vnder
Salomon
?
What
zeale
vnder
Dauid
?
On
the
contrary
side
,
wicked
rulers
make
hauocke
of
Church
and
common
wealth
.
They
seeke
for
the
godly
to
slay
them
,
the
rich
to
spoile
them
,
all
,
to
molest
them
.
But
of
this
point
more
hereafter
in
the
exposition
of
the
28.
verse
of
this
Chapter
,
as
also
in
the
interpretation
of
the
second
verse
of
the
next
Chapter
.
13
He
which
hideth
his
sinnes
,
shal
not
prosper
:
but
he
,
which
confesseth
and
forsaketh
them
,
shall
receiue
mercie
.
Hypocrites
are
threatned
with
a
miserable
iudgement
.
He
,
which
hideth
his
sinnes
,
either
by
denying
that
euill
,
which
he
hath
done
,
or
lessening
it
,
or
else
continuing
in
it
,
shall
not
prosper
,
but
shal
be
left
and
remaine
in
grief
of
minde
,
pouertie
,
sicknesse
,
or
some
other
trouble
,
as
Dauid
was
vntill
such
time
,
But
he
which
confesseth
his
sinnes
,
to
the
Lord
,
as
Iob
did
,
14
Blessed
is
the
man
,
who
greatly
feareth
alwayes
,
but
he
which
hardneth
his
heart
,
shall
runne
headlong
into
euill
.
Securitie
is
a
forerunner
of
Gods
iudgements
,
but
the
man
is
happy
,
which
feareth
alwayes
.
Indeed
whosoeuer
is
possessed
or
tormented
with
a
seruile
feare
,
is
most
miserable
.
But
he
,
which
is
indued
with
a
son-like
feare
,
so
that
he
dreadeth
to
sweare
vainly
,
to
prophane
the
Saboth
,
or
to
sinne
against
God
,
he
,
which
worketh
on
his
saluation
with
feare
and
trembling
,
so
that
he
standeth
in
awe
of
the
Lord
,
not
only
in
the
Church
,
but
out
of
the
same
:
finally
,
he
which
reuerenceth
the
Lord
continually
,
so
that
he
feareth
him
not
for
an
houre
,
or
day
,
or
month
,
or
by
fits
,
(
as
some
,
which
haue
an
aguelike
feare
now
and
then
vpon
them
)
but
all
the
dayes
of
his
life
:
is
most
happy
.
For
such
a
one
doth
no
euill
,
the
Lord
heareth
his
prayers
,
and
maketh
him
at
the
last
an
inheritour
of
his
kingdome
.
The
secure
people
of
the
world
on
the
contrary
side
,
harden
their
hearts
,
both
by
resisting
the
word
,
and
by
not
profiting
by
the
Lordes
workes
,
and
by
not
yeelding
vnto
the
motions
of
his
spirit
.
They
do
therfore
but
treasure
vp
wrath
against
the
day
of
wrath
,
&
so
fall
at
last
into
sinne
,
into
trouble
,
into
the
iawes
of
death
,
to
conclude
,
euen
into
hell
.
For
when
they
say
peace
,
peace
,
then
sudde
in
destruction
commeth
on
them
.
15
A
wicked
ruler
ouer
the
poore
people
,
is
as
a
roaring
Lyon
,
and
a
rouing
beare
.
The
rage
of
tyrants
is
here
fitlie
compared
to
the
crueltie
and
rauening
of
beares
&
Lyons
,
16
A
gouernour
[
*
](A07874-e61290-b)
*
Vnderstandings
.
voyde
of
all
vnderstanding
,
and
much
in
oppressions
[
shall
shorten
his
dayes
]
:
but
]
he
which
hateth
gaine
,
shall
prolong
his
dayes
.
As
tyrannie
,
so
couetousnesse
ought
to
be
farre
,
as
from
all
men
,
so
chiefly
from
rulers
.
Politike
Pharaos
imagine
they
deale
wisely
,
when
they
lay
grieuous
burdens
on
the
Israelites
.
Foolish
Rehoboams
thinke
it
the
most
prudent
course
,
to
scourge
the
people
with
scorpions
.
But
such
rulers
,
who
are
much
in
oppressions
,
incroaching
the
peoples
landes
,
getting
their
goods
by
hooke
and
crooke
,
and
exacting
extreme
tribute
,
estraunge
their
subiects
hearts
,
offend
God
,
fall
into
many
foolish
&
hurtfull
lustes
,
which
plunge
men
into
destruction
,
and
therefore
haue
indeed
no
understanding
.
But
he
that
is
so
farre
from
couetousnesse
,
that
he
is
a
man
(
as
Iethro
would
haue
rulers
be
)
which
euen
hateth
gaine
.
(
that
gaine
I
say
which
is
vniust
)
,
shall
waxe
old
in
the
fauour
of
the
people
as
Samuell
did
,
&
be
beloued
of
all
men
and
blessed
of
the
Lord.
Dauid
,
Incline
mine
heart
to
thy
statutes
,
and
not
to
couetousnesse
.
17
Let
a
man
pursued
for
the
bloud
of
a
[
*
](A07874-e61460-b)
*
Soule
or
life
.
flie
to
the
graue
:
let
none
vphold
him
.
Magistrates
are
not
to
pardon
wilfull
murderers
.
By
Moses
law
they
who
flue
any
at
vnawares
,
might
haue
cities
of
refuge
,
18
He
which
walketh
vprightly
shall
be
saued
,
but
he
,
who
is
peruerse
in
[
*
](A07874-e61640-b)
*
His
two
waies
.
his
waies
,
falleth
[
*
](A07874-e61660-b)
*
In
one
.
therein
.
This
is
the
course
,
which
magistrates
are
to
obserue
in
their
iudgements
imitating
the
Lordes
example
,
namely
on
the
one
side
to
defend
and
spare
the
righteous
,
who
neither
declining
from
the
right
hand
nor
the
left
,
walke
circumspectly
in
the
straight
way
of
the
Lordes
preceptes
,
and
on
the
other
,
to
punish
the
transgressor
,
who
either
doth
that
,
which
is
wicked
,
or
dealeth
vnlawfully
in
those
actions
,
which
are
lawfull
.
Those
then
,
who
either
vse
deceit
in
their
best
actions
,
or
commit
grosse
sinnes
and
walke
therin
,
shall
at
one
time
or
other
bee
taken
napping
,
as
was
Shimei
,
19
He
which
tilleth
his
land
,
shall
be
satisfied
with
foode
,
but
hee
,
which
followeth
vaine
[
persons
]
,
shall
be
filled
with
pouertie
.
Disorderly
walkers
,
who
do
nothing
,
20
A
[
*
](A07874-e61830-b)
*
Of
faithfulnesses
.
faithful
man
is
full
of
blessings
:
but
he
,
which
hasteth
to
waxe
rich
,
shall
not
be
vnpunished
.
As
vnthriftinesse
shall
be
punished
by
the
Lord
:
so
posting
to
be
rich
,
shal
be
reuenged
by
him
,
A
man
of
faithfulnesse
,
(
to
speake
as
the
spirite
doth
in
the
originall
tongue
)
who
dealeth
plainly
and
truly
not
only
in
word
but
deede
both
with
God
and
men
,
not
onely
in
one
matter
,
but
all
,
shal
be
much
inblessings
,
shal
be
made
partaker
not
of
one
good
thing
onely
,
but
of
many
.
His
credit
shal
be
great
,
he
shall
haue
peace
of
heart
,
his
store
shall
increase
,
he
shall
haue
children
,
vnto
him
at
last
it
shal
be
said
,
Come
thou
blessed
of
my
Father
.
Now
as
touching
those
,
who
make
hast
to
be
rich
,
or
who
(
as
Paule
speaketh
)
wil
be
rich
(
as
it
were
,
whether
God
will
or
no
)
who
get
their
goods
by
hooke
and
crooke
,
or
by
playing
the
partes
of
drudges
and
snudges
,
to
conclude
,
who
labour
after
wealth
,
but
vse
not
to
call
on
the
name
of
God
,
nor
regard
his
word
,
these
make
commonly
more
hast
then
speed
,
seeing
they
are
not
vnpunished
,
but
fall
into
temptation
and
a
snare
,
meeting
with
some
losse
or
crosse
in
steed
of
gaine
and
aduantage
,
as
birds
hasting
to
the
pray
are
oft
in
their
flight
striken
and
stayed
with
a
pellet
.
Achab
made
hast
to
Naboths
vineyard
,
but
at
last
dranke
a
cup
of
bloudie
grapes
for
his
posting
.
21
It
is
not
good
to
accept
[
*
](A07874-e61950-b)
*
The
face
.
persons
:
for
[
so
]
a
man
would
transgresse
for
a
morsell
of
bread
.
Of
the
number
of
such
as
make
hast
to
be
rich
,
are
they
,
who
respect
persons
in
iudgement
.
He
that
is
infected
with
this
vice
,
albeit
he
be
a
man
of
high
calling
in
the
common
wealth
,
and
although
there
is
no
comparison
betweene
truth
or
iustice
and
a
morsell
of
bread
:
yet
will
he
easilie
be
hired
&
brought
to
hold
his
peace
,
or
to
giue
a
false
sentence
for
a
little
paltrie
gaine
,
for
a
dinner
,
yea
for
a
morsell
of
bread
.
Not
onely
Magistrates
are
to
take
heed
that
they
be
farre
from
this
sinne
,
but
other
also
.
If
Ministers
are
giuen
to
this
vice
,
they
will
teach
false
doctrine
or
smoother
the
truth
,
that
they
may
still
enioy
the
rich
mens
trenches
.
If
people
be
caried
away
with
it
,
you
shall
see
them
extoll
a
Papist
for
a
litle
relief
at
his
doore
.
22
A
man
of
an
euill
eye
maketh
hast
[
to
get
]
riches
:
but
he
knoweth
not
that
pouertie
shall
befall
him
.
Of
the
crew
before
spoken
of
,
are
moreouer
miseserable
niggards
,
who
are
noted
to
be
men
of
an
euill
eye
,
because
with
the
eye
they
desire
other
mens
goods
,
enuie
their
neighbours
prosperitie
,
&
grudge
those
,
who
come
vnto
their
tables
,
the
very
meate
which
they
eate
.
Such
Labans
spare
,
&
care
,
and
toyle
exceedingly
,
imagining
through
their
industrie
and
pinching
,
both
to
attaine
to
abundance
and
alwayes
to
liue
in
plentie
.
Yet
at
last
by
some
casualtie
or
by
death
,
pouertie
,
which
they
flie
by
all
meanes
commeth
vnto
them
,
23
He
which
reproueth
a
man
,
in
the
[
*
](A07874-e62090-b)
*
Or
after
me
,
〈◊〉
Tremellius
taketh
it
.
end
shall
rather
finde
fauour
then
he
,
[
*
](A07874-e62110-b)
*
Softeneth
his
tongue
.
which
flattereth
with
his
tongue
.
The
vaine
and
needie
people
of
this
world
,
seeking
by
all
meanes
to
enrich
them selues
,
vse
flattering
speeches
to
this
intent
,
knowing
that
faire
words
make
fooles
faine
.
But
yet
,
as
here
is
shewed
,
they
,
which
reproue
,
shall
finde
more
fauour
,
then
they
,
which
flatter
.
Indeede
many
finde
fault
with
other
,
and
controll
them
,
but
because
they
do
this
with
an
harsh
spirite
and
in
an
vndiscreet
manner
,
their
speeches
make
them
rather
odious
than
gracious
vnto
the
parties
rebuked
.
But
he
,
which
reproueth
his
neighbours
iustly
,
wisely
,
charitablie
,
&
that
to
a
good
end
,
and
as
Paule
speaketh
to
Titus
,
that
they
may
be
sound
in
the
faith
,
he
shall
reape
a
pretious
frute
after
his
labour
.
True
it
is
the
wicked
and
sottish
people
of
the
world
will
hate
them
most
,
which
rebuke
them
most
for
sinne
.
For
with
such
,
flatterie
getteth
friends
and
truth
hatred
.
Neuerthelesse
,
they
,
which
haue
any
sparke
of
grace
,
or
are
wise
,
will
beare
good
will
to
a
reprouer
,
and
hate
a
flatterer
.
The
consideration
of
the
reprouers
affection
,
&
his
reasons
,
will
winne
the
partie
reproued
to
amendment
,
and
raise
vp
in
him
a
great
liking
of
that
man
or
that
woman
,
who
told
him
of
his
fault
,
as
may
appeare
in
the
example
of
Dauid
.
〈◊〉
He
which
spoiling
his
father
or
his
mother
saith
,
it
is
no
sinne
is
companion
to
a
man
who
is
[
*
](A07874-e62250-b)
*
Destroyer
,
or
spoiler
as
Exod.
32.23
.
before
13.
●0
.
a
murderer
.
Robbing
of
parents
or
spoyling
of
them
by
any
meanes
,
is
a
great
and
grieuous
sinne
.
To
steale
from
a
stranger
is
no
small
fault
,
which
sinne
those
,
who
commit
are
iustly
punished
with
death
.
It
must
needs
then
be
a
detestable
kinde
of
robberie
and
iniurie
,
when
not
strangers
,
but
parents
shal
be
not
lighty
endamaged
,
but
spoiled
by
their
children
,
and
that
without
scruple
of
conscience
and
securelie
.
A
notable
example
hereof
we
haue
in
Micha
,
of
whom
mention
is
made
in
the
bookes
of
Iudges
,
25
He
which
[
*
](A07874-e62390-b)
*
Broad
.
is
high
minded
,
stirreth
vp
strife
:
but
he
which
trusteth
in
the
Lord
,
shal
be
made
fat
.
The
high
minded
are
here
beaten
downe
,
for
that
such
are
meant
by
those
who
are
of
a
large
soule
may
appeare
by
that
expectation
of
Paul
to
Timothy
,
Commaund
the
rich
of
this
world
,
not
to
be
high
minded
,
nor
to
trust
in
the
vncertaintie
of
riches
,
but
in
the
liuing
God
,
who
giueth
vnto
vs
all
things
richly
vnto
fruition
.
The
which
last
words
also
declare
what
is
meant
here
by
being
fat
,
which
being
a
borowed
speech
,
taken
from
those
who
are
in
good
plight
of
body
,
noteth
out
the
abundance
of
Gods
blessings
.
He
then
,
which
is
high
minded
,
secure
,
and
frolike
in
regard
of
his
outward
prosperitie
,
26
He
which
trusteth
in
his
owne
[
*
](A07874-e62630-b)
*
Heart
.
soule
is
a
foole
:
but
he
,
which
walketh
[
*
](A07874-e62650-b)
*
In
wisedome
.
wisely
,
shall
deliuer
him selfe
.
They
that
are
wise
in
their
owne
eyes
fall
into
the
sinne
before
condemned
,
and
are
here
fitly
reproued
.
Such
trust
in
their
heart
,
as
imagine
that
they
haue
no
neede
of
the
helpe
or
aduise
of
other
,
and
refuse
to
follow
the
direction
of
the
godly
wise
,
giuing
them
sound
counsaile
out
of
the
word
.
For
these
deuise
new
conceites
,
practise
such
formes
of
worshipping
God
,
as
are
not
found
in
his
word
,
take
euill
courses
&
yet
perswade
them selues
,
that
therein
they
do
God
good
seruice
,
and
that
in
them
they
shall
finde
good
successe
.
Dauid
numbring
the
people
of
Israell
,
imagined
he
did
very
wisely
in
so
doing
,
neither
would
he
at
the
first
heare
Ioab
aduising
him
to
the
contrary
,
but
at
the
last
he
cried
out
,
I
haue
done
foolishly
.
Then
how
soeuer
conceited
persons
or
deuilish
politikes
seeme
wise
vnto
them selues
:
yet
they
haue
no
vnderstanding
in
very
deede
.
Be
not
therefore
wise
in
your selues
,
saith
Paule
.
And
wo
be
to
those
(
saith
Esay
)
who
are
wise
in
their
owne
eyes
.
But
he
which
not
onely
heareth
the
good
aduise
of
other
,
(
which
many
do
,
who
yet
are
thereby
neuer
a
whit
the
better
)
but
putteth
it
into
practise
,
shal
both
be
preserued
from
imminent
dangers
,
&
deliuered
out
of
present
troubles
or
inconueniences
,
euen
as
Moses
found
rest
vnto
his
soule
by
following
Iethr●es
counsaile
,
and
Naaman
health
in
his
body
by
obeying
the
aduise
of
his
captiue
handmayd
and
other
seruants
.
For
indeede
one
man
standeth
in
neede
of
another
,
as
do
the
members
of
the
body
.
27
To
him
,
which
giueth
to
the
poore
[
shal
be
]
no
want
,
but
he
which
hideth
his
eyes
[
shal
be
]
full
of
curses
.
Vnmercifulnesse
toward
the
poore
draweth
on
men
the
Lords
curses
&
crosses
.
Albeit
diuerse
feare
they
shall
begge
,
if
they
giue
vnto
the
poore
:
yet
the
chearefull
and
liberall
giuer
of
almes
shal
be
so
farre
from
wanting
,
that
he
shall
haue
abundance
,
and
gaine
by
his
spending
.
But
that
vile
and
miserable
wretch
,
who
is
so
farre
off
from
pulling
the
coate
from
his
back
,
therewith
to
cloath
the
naked
,
or
from
staying
the
meate
from
his
mouth
,
with
it
to
feede
the
hungrie
(
which
yet
euery
Christian
ought
rather
to
do
,
then
to
see
his
poore
brother
perish
)
that
he
will
not
so
much
as
looke
on
the
Lazar
,
or
heare
the
voyce
of
the
begger
,
shall
by
him
be
cryed
out
against
,
and
by
the
Lord
cursed
in
his
body
,
cursed
in
his
goods
,
cursed
in
his
soule
,
cursed
in
his
children
and
in
all
things
.
28
When
the
wicked
are
lifted
vp
,
a
man
hideth
himselfe
,
but
when
they
perish
,
the
righteous
are
increased
.
Tyrannie
yet
once
againe
is
entreated
of
in
this
conclusion
of
the
chapter
.
When
the
wicked
rule
,
they
raise
vp
such
a
storm
,
that
the
iust
being
sought
for
to
be
slaine
or
molested
,
get
them
to
some
forraine
countries
,
as
did
Dauid
,
or
lurke
in
dennes
,
as
did
the
prophets
in
Achabs
time
,
or
pray
in
corners
,
as
did
the
disciples
,
when
the
sacrificers
of
the
Iewes
raged
,
or
flie
as
birds
vnto
some
shelter
or
other
.
But
when
the
vngodly
perish
,
then
the
righteous
swarme
as
a
company
of
bees
in
a
sunny
day
,
returning
from
other
countries
,
multiplying
in
townes
and
cities
,
filling
whole
churches
,
winning
and
conuerting
many
to
the
truth
by
their
doctrine
and
example
,
shewing
their
faces
boldly
and
openly
.
The
chiefe
vse
of
this
doctrine
is
to
teach
vs
,
not
to
be
trobled
at
the
changes
of
the
world
or
troubles
of
the
times
.
In
the
time
of
good
(
saith
Ecclesiastes
)
enioy
that
,
which
is
good
,
and
vse
the
time
of
euill
,
Bees
sucke
sweet
hony
out
of
the
bitter
time
:
so
the
godly
must
draw
comfort
and
ioy
euen
out
of
hard
times
and
greeuous
afflictions
.
A
Christian
without
the
crosse
is
not
worth
a
pinne
.
THE
XXIX
.
CHAPTER
.
1
A
man
,
[
*
](A07874-e63020-b)
*
Of
reproofes
.
who
oft
hauing
been
reproued
,
hardeneth
his
necke
,
shall
suddenly
be
so
broken
,
[
*
](A07874-e63040-b)
*
Or
as
that
there
can
be
no
remedie
.
as
that
he
cannot
be
cured
.
THe
fearefull
estate
of
those
here
is
shewed
,
who
by
no
meanes
will
be
reclaimed
from
their
wicked
waies
.
In
the
former
part
of
this
sentence
,
the
sin
of
obstinate
persons
is
described
,
in
the
latter
,
their
punishment
is
declared
.
This
is
their
sin
,
that
euen
as
the
stubborn
horse
and
brute
beast
will
not
be
ruled
with
byt
or
bridle
,
but
when
the
yoke
is
to
be
put
on
,
resist
and
with
a
stiffe
necke
reiect
it
:
so
obstinate
people
,
continue
in
their
sinnes
,
&
grow
harder
hearted
daily
,
not
induring
to
heare
the
truth
,
persecuting
their
teachers
,
&
fretting
against
the
troubles
,
which
the
Lord
bringeth
on
them
as
bridles
&
yokes
to
subdue
and
tame
their
pride
and
fiercenesse
.
Yea
though
such
haue
bene
told
of
their
faults
not
once
,
but
an
hundred
times
,
and
the
Lorde
himselfe
hath
schooled
them
for
the
same
by
sicknesse
,
infamie
,
pouertie
,
and
diuerse
crosses
,
yet
they
do
securely
and
boldly
proceed
in
swearing
,
lying
,
adulterie
,
murder
,
theft
,
and
such
other
vices
,
perswading
themselues
either
that
no
euill
shall
betide
them
,
or
that
they
shall
goe
through
it
well
inough
.
The
punishment
,
wherewith
such
obstinate
wretches
shall
be
reuenged
is
remedilesse
destruction
.
Neither
will
the
Lord
be
a
long
time
in
bringing
them
to
ruine
,
as
they
by
the
space
of
many
daies
,
moneths
or
yeares
togither
refused
correction
,
but
he
in
an
houre
of
some
short
space
will
quite
ouerthrow
them
.
Of
all
other
sinnes
then
obstinacie
is
most
to
be
auoyded
,
seeing
other
transgressions
of
all
sorts
may
finde
pardon
,
when
repentance
followeth
them
,
but
hardnesse
of
hart
doth
nothing
but
treasure
vp
wrath
against
the
day
of
wrath
.
This
was
that
sinne
,
which
often
the
prophets
vpbrayd
the
Iewes
withall
.
Esay
saith
,
That
their
necke
was
a
sinew
of
iron
,
and
their
brow
brasen
,
for
which
cause
,
(
as
hee
also
testifieth
)
they
were
smitten
on
the
head
and
in
the
heart
.
there
is
no
soundnesse
from
the
sole
of
the
foote
vnto
the
head
.
Ieremie
also
complaining
of
and
lamenting
the
vnrecouerable
plague
of
the
Israelites
,
taketh
vp
such
speeches
as
these
.
Is
there
no
gumme
of
balme
in
Gilead
?
Is
there
no
phisition
there
?
For
why
hath
not
the
daughter
of
my
people
recouered
?
2
When
the
iust
are
increased
,
the
people
reioyce
:
but
when
the
wicked
man
ruleth
,
the
people
sigh
.
This
sentence
sheweth
,
3
A
man
that
loueth
wisedome
reioyceth
his
father
:
but
he
,
that
keepeth
companie
with
harlots
,
wasteth
his
substance
.
This
drift
of
the
spirit
in
this
instruction
is
to
declare
,
that
whoredome
bringeth
beggerie
at
the
last
.
Two
sorts
of
loue
herein
are
spoken
of
,
one
spirituall
,
another
carnall
.
The
spirituall
loue
is
commended
,
which
is
a
wonderfull
liking
of
and
following
after
wisedome
.
Such
as
are
enamoured
with
this
virgin
of
heauenly
wisedome
(
which
is
holy
,
peaceable
,
moderate
,
full
of
mercy
and
good
works
,
4
A
king
by
iudgement
establisheth
his
realme
,
but
a
man
[
*
](A07874-e63460-b)
*
A
man
of
offrings
.
which
is
a
slaue
to
giftes
that
are
offered
,
destroyeth
it
.
Herein
againe
the
holy
Ghost
admonisheth
rulers
of
their
dutie
.
5
A
man
,
which
flattereth
his
friend
,
spreadeth
a
net
against
his
feete
.
In
this
sentence
is
declared
,
The
good
man
in
perished
out
of
the
earth
,
and
there
is
none
vpright
among
men
,
as
many
as
are
,
lye
in
waite
to
slaie
,
euerie
one
hunteth
his
brother
with
nets
.
Flatterie
then
is
no
better
then
a
secret
or
subtill
kinde
of
murther
,
in
as
much
as
therby
diuerse
are
drawne
either
to
receiue
errors
,
or
to
commit
sinne
,
&
so
to
fall
into
the
snare
of
endlesse
damnation
,
or
into
danger
of
law
or
hazard
of
life
.
6
In
the
transgression
of
the
wicked
man
,
there
is
a
snare
:
but
the
iust
man
singeth
and
is
merrie
.
Here
is
shewed
what
an
hurtfull
thing
sinne
is
in
generall
,
But
the
iust
man
singeth
and
is
merry
.
There
is
none
so
righteous
as
that
hee
is
without
sin
,
but
such
are
called
iust
heere
,
who
are
iustified
by
faith
in
Christ
,
and
sanctified
in
some
acceptable
measure
by
the
spirit
.
In
as
much
as
the
faithfull
walke
in
their
callings
with
an
vpright
conscience
,
and
are
blessed
by
the
Lord
many
waies
exceedingly
,
they
both
outwardly
magnifie
him
with
psalmes
and
hymnes
and
spirituall
songs
,
and
inwardly
are
chearfull
,
being
filled
with
ioy
of
the
holy
Ghost
.
Indeed
none
are
more
in
afflictions
then
they
,
but
they
are
so
farre
off
from
mourning
in
this
respect
,
that
they
count
it
exceeding
when
they
fall
into
manifold
trials
.
When
the
Apostles
were
beaten
for
publishing
the
Gospel
,
7
The
righteous
man
knoweth
the
cause
of
the
poore
:
the
wicked
man
applieth
not
his
minde
to
know
it
.
Negligence
in
iudging
or
determining
cases
in
controuersies
,
herein
is
condemned
.
By
knowing
of
a
person
or
cause
,
oftentimes
in
the
Scripture
the
protecting
,
fauouring
,
and
furthering
thereof
is
meant
.
Thus
the
Lord
is
said
to
know
the
way
of
the
righteous
,
and
to
know
those
,
who
are
his
,
that
is
,
to
fauour
them
,
and
to
take
care
for
them
.
Here
then
is
meant
,
that
although
the
poore
man
hath
no
money
to
giue
bribes
,
or
wealthie
friends
to
take
his
part
:
yet
the
godly
man
discerning
his
cause
to
be
right
,
by
all
meanes
and
with
all
paines
defendeth
it
against
the
rage
of
the
mightie
aduersarie
.
Such
an
vpright
iudge
was
Iob
,
who
protesteth
that
in
the
dayes
of
his
prosperitie
and
authoritie
he
was
a
father
to
the
poore
,
and
searched
out
the
cause
,
which
he
did
not
vnderstand
.
So
Dauid
prophesying
of
Christ
in
the
Psalme
,
affirmeth
that
he
should
defend
the
poore
people
,
and
saue
the
sonnes
of
the
needie
.
But
the
wicked
man
,
as
the
same
Prophet
complaineth
in
another
place
,
and
here
Salomon
testifieth
,
hath
no
regard
,
or
applyeh
not
his
minde
to
know
it
,
either
because
he
giueth
him selfe
to
pleasure
,
or
because
the
poore
is
not
able
to
giue
bribes
.
8
[
*
](A07874-e63960-b)
*
Of
scorning
.
Scornefullmen
[
*
](A07874-e63980-b)
*
Blow
,
that
is
by
blowing
enflame
.
set
a
Citie
on
fire
:
but
the
wise
turne
away
wrath
.
Here
is
shewed
that
deriders
of
God
and
godlinesse
,
such
as
either
iest
at
other
,
or
in
rage
contemne
other
,
do
much
hurt
to
the
societie
of
mankind
.
The
hurt
which
they
do
,
is
like
the
hurt
of
fire
,
yea
much
greater
then
it
.
For
they
ouerthrow
Religion
,
peace
,
concord
of
neighbours
and
loue
of
friends
.
This
they
do
eitheir
by
their
false
doctrines
,
malitious
speeches
,
euill
examples
,
or
wicked
practises
.
How
true
this
is
may
appeare
in
Demetrius
,
who
set
Ephesus
in
an
vprore
.
Indeede
sometime
this
crime
is
layd
to
their
charge
,
who
are
of
all
other
furthest
from
it
,
as
it
was
by
Achab
to
Elias
,
and
by
Tertullus
to
Paule
.
The
reason
hereof
is
,
because
the
wicked
cannot
or
will
not
put
a
difference
betweene
the
fire
and
sword
,
which
our
Sauiour
came
to
put
into
the
world
,
and
that
fiame
,
which
Sathan
and
his
instruments
kindle
.
As
for
those
,
who
are
indued
with
the
wisedome
whereof
I
ames
speaketh
,
which
is
peaceable
and
lowly
and
heauenly
,
they
are
so
farre
off
from
kindling
of
dissentions
,
or
raysing
vp
tumultes
:
that
either
by
their
authoritie
or
counsaile
or
grauitie
or
long
suffring
they
appease
all
the
strifes
,
and
quench
(
as
it
were
)
the
fires
,
which
arise
and
begin
to
kindle
:
when
Seba
the
sonne
of
Bochri
through
his
sedition
and
pride
had
subdued
the
Citie
Abela
,
and
by
reason
of
his
conspiracie
it
was
now
in
danger
of
ouerthrowing
,
a
certaine
wise
woman
deliuered
and
freed
it
from
the
siege
,
by
appeasing
the
wrath
of
Ioab
,
who
went
about
to
destroy
it
.
9
If
a
wise
man
debate
a
matter
with
a
foole
,
whether
he
be
moued
to
wrath
,
or
whether
he
smile
,
yet
is
there
no
quietnesse
.
They
are
noted
with
infamie
in
this
sentence
,
who
are
vnreconciliable
and
past
amendment
.
Albeit
the
wise
pacifie
some
vnrulie
people
,
as
in
the
sentence
before
set
downe
hath
bene
affirmed
:
yet
other
there
are
,
who
neuer
can
or'will
be
perswaded
to
cease
from
their
tumultes
or
wicked
course
,
which
they
haue
entred
into
.
Two
meanes
commonly
are
vsed
by
the
godly
and
prudent
seruants
of
God
,
vnto
the
reclayming
of
fooles
(
by
whom
proud
,
wrathfull
,
stubburne
,
ignorant
and
wicked
persons
here
are
meant
)
from
their
follie
and
madnesse
.
The
former
of
these
is
,
to
be
moued
,
as
here
Salomon
speaketh
,
that
is
to
say
,
to
be
in
good
sadnesse
,
to
deale
earnestly
,
to
looke
with
a
sterne
and
austere
countenance
,
to
alledge
weightie
reasons
,
or
to
vse
forcible
speeches
of
perswasion
and
round
represhension
.
The
Apostle
Paule
calleth
this
manner
of
dealing
a
comming
vnto
offenders
with
the
rod
.
The
other
meanes
is
smiling
,
or
as
the
same
Apostle
speaketh
,
the
spirit
of
mildnesse
,
that
is
to
say
,
humble
entreatie
,
faire
speeches
and
friendly
lookes
,
tokens
of
good
will
,
common
or
speciall
curtesies
,
and
such
like
gentle
meanes
of
winning
mens
hearts
.
Let
now
a
godly
or
peaceable
person
come
to
instruct
or
pacifie
a
froward
or
wilfull
foole
,
he
laboureth
in
vayne
.
For
either
because
he
is
proud
,
he
contemneth
faire
entreaties
,
and
gentle
curtesies
,
or
because
he
is
fottish
and
furious
or
malitious
,
he
no
more
regardeth
reasons
or
rought
dealing
,
then
feathers
or
the
wind
.
Such
fooles
the
Pharises
were
,
whom
whether
our
Sauiour
confuted
by
reasons
at
any
time
,
or
allured
by
soft
speeches
,
and
a
meeke
conuersation
,
he
preuailed
with
them
neuer
a
whit
.
The
other
Iewes
were
for
the
most
part
of
the
same
disposition
,
who
like
froward
children
would
neither
mourne
after
the
dolefull
pipe
of
Iohn
the
Baptist
nor
daunce
when
Christ
Iesus
went
about
to
stirre
them
vp
to
gladnesse
by
a
more
chearefull
pipe
and
tune
,
then
his
forerunner
sounded
.
10
Bloudie
men
hate
the
vpright
person
:
but
the
iust
seeke
after
him
.
Here
is
shewed
that
this
is
the
proper
note
and
a
certain
signe
of
wicked
,
hurtfull
,
and
mercilesse
men
,
to
be
at
deadly
enmitie
with
euery
one
,
who
hath
any
goodnesse
in
him
.
The
principall
reasons
of
this
hatred
are
,
that
the
light
of
the
one
reproueth
the
darkenesse
of
the
other
,
and
the
course
of
both
their
conuersations
is
quite
contrary
.
Cain
being
a
bloudy
man
,
at
the
beginning
of
the
world
in
a
manner
hated
Abell
to
the
death
.
Esaus
wickednesse
is
in
the
scripture
offred
to
our
view
in
the
hatred
he
bare
to
Iacob
.
Sauls
,
in
his
dealing
with
Dauid
,
the
Pharisies
,
in
their
raging
against
our
Sauiour
.
This
must
needs
be
a
great
sinne
,
seeing
the
enmities
,
which
are
exercised
against
the
godly
endued
with
heauenly
graces
,
redound
vnto
God
the
authour
of
euery
good
thing
.
But
they
,
who
feare
God
,
seeke
the
soule
of
the
righteous
,
11
A
foole
vttereth
his
whole
minde
,
but
a
wise
man
holdeth
it
backe
.
As
before
often
in
this
booke
the
sin
of
blabbing
and
babling
hath
bene
reproued
:
12
All
the
seruants
of
a
ruler
,
which
hearkeneth
vnto
lyes
,
[
are
]
wicked
.
Another
vice
is
here
condemned
,
to
wit
,
the
receiuing
of
false
tales
,
or
opening
the
eare
willingly
to
heare
euill
reports
against
any
.
This
sin
is
to
be
auoyded
by
all
,
according
to
the
commandement
of
the
Lord.
Thou
shalt
not
receiue
a
false
report
,
nor
put
thy
hand
with
the
wicked
to
be
a
false
witnesse
.
It
is
contrary
to
the
law
of
God
and
to
charitie
.
He
,
that
carrieth
Satan
in
his
eare
,
is
no
lesse
blame
worthie
,
then
he
which
carrieth
him
in
his
tongue
.
Vntruthes
are
cherished
and
fostered
as
it
were
by
those
,
who
are
too
light
of
beliefe
.
But
this
credulitie
in
admitting
of
euery
vaine
and
false
rumour
,
is
especially
to
be
shunned
by
rulers
in
church
,
common
wealth
,
or
priuate
families
.
For
all
the
inferiors
commonly
follow
the
example
of
their
superiors
.
Againe
,
when
seruants
see
their
maisters
delighted
in
hearing
complaintes
and
tales
,
to
please
them
,
or
to
winne
fauour
,
or
to
discredit
the
good
,
they
wil
bring
many
lies
into
their
eares
.
Moreouer
,
the
gouernours
,
which
are
giuen
to
this
vice
,
will
not
delight
in
any
vnder
them
,
who
will
deale
plainly
and
truly
,
but
will
put
such
out
of
their
seruice
.
Thus
it
commeth
to
passe
,
that
all
the
seruants
of
such
a
ruler
are
wicked
,
being
either
heretikes
or
flatterers
,
or
whisperers
,
or
giuen
to
some
such
vice
.
Indeed
sometimes
it
may
fal
out
,
that
an
Obadia
may
lurke
in
Achabs
court
.
But
this
is
rare
,
and
commonly
the
sway
goeth
another
way
.
Who
were
Saules
courtiers
but
Doeg
and
such
backbiters
?
Such
then
,
as
are
the
superiors
,
vsually
,
such
are
those
,
who
are
vnder
their
power
and
gouernment
.
If
the
maister
and
mistresse
in
a
family
be
zealous
,
zeale
will
be
found
oftentimes
in
the
lowest
seruant
,
which
goeth
to
the
doore
,
as
may
appeare
in
Rhode
.
If
they
be
lukewarm
,
it
may
be
obserued
,
that
their
children
,
and
those
,
who
attend
on
them
,
be
neither
hot
nor
cold
.
Finally
if
the
heades
of
the
family
be
prophane
,
amongst
those
,
who
are
in
the
houshold
,
nothing
is
to
be
perceiued
,
but
irreligiousnesse
,
worldlinesse
,
brawling
,
pride
and
wantonnesse
.
He
*
that
is
rude
,
and
he
that
is
wittie
,
meete
togither
,
the
Lord
lighteneth
both
theyr
eyes
.
This
instruction
tendeth
to
disswade
vs
from
partialitie
.
To
this
end
is
shewed
first
,
that
there
are
two
sortes
of
people
in
the
world
of
a
diuerse
disposition
,
the
one
poore
in
wealth
or
gifts
of
the
minde
,
the
other
rich
and
endued
with
abundance
of
outward
blessings
or
spirituall
graces
.
In
one
word
,
some
are
baser
and
some
more
exellent
.
Secondly
,
these
people
of
contrary
estates
or
dispositions
by
the
course
of
the
diuine
prouidence
,
are
sayd
to
meete
togither
,
either
in
church
or
streete
,
or
some
priuate
house
,
or
any
place
vpon
occasion
.
The
learner
commeth
to
the
teacher
to
heare
,
the
poore
to
the
rich
to
receiue
alms
,
one
for
one
intent
,
another
for
another
.
Thirdly
,
The
Lord
lighteneth
both
their
eyes
.
There
is
no
respect
of
persons
with
that
heauenly
sonne
,
Iames
,
Haue
not
the
faith
of
Christ
in
respect
of
persons
.
14
The
throne
of
that
king
,
*
who
faithfully
iudgeth
the
poore
,
shall
be
established
for
euer
.
Magistrates
are
aduised
in
this
instruction
to
follow
the
example
of
the
Lord
,
who
regardeth
both
the
poore
and
the
rich
.
In
like
sort
then
rulers
are
to
defend
not
onely
the
wealthie
in
their
right
,
but
the
needie
.
Yea
in
as
much
as
the
poore
,
the
fatherlesse
,
and
the
widow
are
weake
,
subiect
to
many
dangers
,
and
not
able
to
resist
the
violence
of
the
mightie
,
good
rulers
are
especially
to
protect
them
,
and
deliuer
them
from
the
hand
of
the
oppressor
.
So
doing
,
they
shall
be
established
for
euer
,
that
is
a
long
time
,
as
this
word
is
often
taken
in
the
scripture
.
A
fuller
exposition
of
this
sentence
,
is
to
be
fetcht
from
the
7.
verse
of
this
chapter
,
and
from
the
14.
chapter
.
20.
verse
,
and
the
28.
chapter
.
5.
verse
.
15
The
rodde
and
reproofe
giue
wisedome
:
but
a
[
*
](A07874-e64900-b)
*
Or
boye
.
childe
left
to
himselfe
,
shameth
his
mother
.
After
that
Salomon
hath
giuen
an
admonition
to
magistrates
,
whereby
they
might
be
directed
in
well
gouerning
the
common
wealth
,
he
giueth
now
certaine
precepts
,
concerning
the
right
ordering
of
youth
in
a
priuate
family
.
This
admonition
tendeth
to
stir
vp
parents
to
traine
vp
their
children
in
the
feare
and
nurture
of
the
Lord
.
In
the
former
part
of
it
a
blessing
is
promised
vnto
discreet
and
moderate
correction
.
The
rodde
,
that
is
to
say
,
stripes
,
when
occasion
shall
require
bestowed
on
a
childe
,
and
a
reproofe
,
that
is
,
a
rebuke
by
words
,
giue
wisedome
,
that
is
to
say
,
make
him
modest
,
dutiful
,
religious
,
and
a
practiser
of
Gods
commandements
.
For
indeed
true
wisedome
consisteth
not
in
learning
,
or
knowledge
of
worldly
or
spirituall
matters
,
but
in
practising
the
law
of
God
with
a
conscience
.
This
frute
of
correction
as
it
is
pretious
in
it selfe
:
so
it
must
needs
be
comfortable
to
the
parents
of
that
child
in
whom
it
is
.
For
as
before
hath
bene
affirmed
,
A
wise
sonne
maketh
a
glad
father
.
But
as
it
followeth
in
the
latter
end
of
this
sentence
.
A
childe
or
boy
left
to
himselfe
shameth
his
mother
.
Then
a
boy
is
left
to
himselfe
,
when
he
is
neither
chastened
with
the
rod
,
nor
controlled
by
words
,
but
cockered
,
as
Adoniah
was
by
Dauid
.
This
fault
is
often
to
be
found
in
fathers
,
but
yet
commonly
it
most
of
all
raigneth
in
mothers
,
who
if
they
haue
sonnes
,
especially
,
cannot
abide
that
in
their
tender
age
they
should
be
spoken
to
,
or
sharply
dealt
withall
.
For
this
cause
here
the
holy
Ghost
especially
directeth
his
speech
to
mothers
and
threateneth
them
.
It
is
then
a
fault
in
parents
,
onely
to
vse
admonitions
,
and
not
therewithall
corrections
,
which
are
necessary
,
or
to
neglect
both
the
one
and
the
other
meanes
of
bringing
their
children
to
amendment
.
What
childe
is
it
(
saith
the
Apostle
)
whom
the
father
correcteth
not
?
Cockering
parents
will
say
,
if
so
they
do
,
they
shall
make
their
children
foolish
,
but
here
a
promise
is
made
of
the
contrary
,
namely
that
they
shal
make
them
wise
.
But
this
point
hath
bene
entreated
of
before
,
in
the
22.15
.
and
13.24
.
and
23.13.14
.
Onely
thus
much
may
here
be
obserued
,
that
such
as
at
Gods
commandement
wil
not
correct
their
children
with
the
rodde
,
would
hardly
with
Abraham
take
the
knife
,
to
slay
them
,
if
the
Lord
should
enioyne
this
for
their
triall
.
16
When
the
wicked
encrease
,
sinne
encreaseth
:
but
the
iust
see
their
fall
.
As
in
the
former
verse
,
the
pretious
frute
of
the
vse
of
correction
hath
bene
declared
:
so
here
the
fearfull
hurt
and
inconuenience
,
which
falleth
out
by
the
neglect
therof
is
insinuated
.
Hereby
it
commeth
to
passe
,
that
wicked
persons
encreasing
in
age
,
in
number
,
in
power
,
encrease
in
sinne
also
,
being
not
babes
in
malitiousnesse
,
but
growing
to
the
top
of
all
impietie
and
iniquitie
.
Euen
as
a
man
proceedeth
to
his
iust
stature
by
degrees
,
&
the
bodie
,
which
is
litle
at
the
beginning
,
waxeth
great
in
processe
of
time
:
so
is
it
with
sin
.
Euerie
man
(
saith
Iames
)
is
drawne
aside
,
and
deluded
by
his
owne
concupiscence
,
and
concupiscence
hauing
conceiued
bringeth
forth
sinne
,
and
sinne
being
perfected
,
bringeth
forth
death
.
Now
then
,
sinne
and
the
wicked
man
are
as
it
were
twinnes
euen
borne
togither
,
and
both
louing
,
liuing
,
and
growing
togither
in
like
sort
▪
And
euen
as
the
thorne
or
briar
whilst
it
is
in
the
bud
or
greene
,
may
be
handled
and
hurteth
not
,
as
afterward
it
doth
,
but
the
longer
it
continueth
and
groweth
,
the
sharper
and
more
harmfull
it
waxeth
:
so
the
elder
the
wicked
man
is
,
the
more
sinfull
he
becommeth
,
and
the
more
the
vngodly
encrease
either
in
number
or
strength
,
the
more
wickednes
spreadeth
,
till
at
the
last
by
a
generall
backsliding
,
all
flesh
corrupt
their
waies
.
At
the
beginning
of
the
doctrine
of
the
Gospell
,
the
Iewes
were
somewhat
pliable
,
and
the
most
obstinate
of
them
,
raged
not
so
much
as
at
the
last
they
did
against
our
Sauiour
.
The
Egyptians
oppressed
not
the
Israelites
at
the
first
,
but
at
the
last
they
came
euen
to
drowne
their
infants
,
and
to
make
most
vile
bondslaues
of
them
.
But
as
here
is
added
,
that
the
righteous
shall
see
the
fall
of
the
wicked
:
so
the
Israelites
at
length
he
held
the
Egyptians
drowned
in
the
sea
.
Dauid
notably
painteth
out
this
matter
in
the
Psalme
,
saying
,
Whilest
as
yet
your
prickles
shall
not
be
felt
,
the
prickles
of
eglentine
,
he
will
destroy
both
that
which
is
quicke
,
and
that
which
is
dried
vp
.
The
iust
shall
reioyce
,
when
he
shall
see
vengeance
,
he
shall
wash
his
feete
in
the
blood
of
the
wicked
.
As
this
teacheth
parents
in
time
to
apply
correction
:
so
also
it
serueth
to
encourage
the
godly
,
who
are
not
to
be
troubled
,
but
rather
to
lift
vp
their
heads
,
when
they
see
the
vngodly
to
encrease
euery
way
.
17
Chastise
thy
sonne
and
he
wil
bring
thee
rest
,
he
will
also
giue
pleasures
vnto
thy
soule
.
Other
excellent
frutes
beside
that
wisedome
which
was
mentioned
in
the
16.
verse
,
are
shewed
here
to
spring
from
nurturing
and
correcting
of
children
.
It
is
a
grief
to
parents
to
deale
sharply
with
their
children
,
which
when
they
do
,
lightly
their
bowels
yearne
within
them
.
But
first
here
quietnesse
and
rest
is
promised
vnto
them
for
their
paines
.
Their
well
nurtured
children
shal
as
it
were
bring
the
chaire
vnto
them
of
ease
and
refreshing
.
They
will
so
dutifully
behaue
them selues
in
all
respectes
,
that
their
parents
shall
neede
to
take
no
thought
for
them
,
they
may
quietly
lye
on
their
beds
,
or
securely
sleepe
therin
.
Again
,
they
will
so
diligently
dispatch
their
parents
affaires
,
that
they
may
sit
at
home
and
take
their
rest
.
This
is
one
excellent
frute
indeede
,
but
another
is
also
added
in
the
last
wordes
,
He
will
also
giue
pleasures
vnto
thy
soule
.
Euen
as
ground
well
tilled
and
drest
,
or
trees
well
pruned
and
looked
vnto
,
bring
foorth
to
the
husbandman
sweete
flowres
&
daintie
frutes
and
food
:
so
the
well
nurtured
child
will
vtter
such
gracious
speeches
,
do
such
righteous
deeds
,
haue
such
comely
gestures
,
and
practise
such
obedience
and
thankefulnesse
toward
his
parents
,
as
that
his
fathers
soule
shall
much
more
delite
in
such
vertues
of
his
,
then
Isaacs
soule
delited
in
venison
,
or
the
sauerie
meate
,
which
Iacob
brought
vnto
him
.
See
examples
of
the
truth
hereof
in
Isaac
,
Iacob
,
Ioseph
.
When
there
is
no
vision
,
the
people
are
made
naked
,
but
blessed
is
he
that
keepeth
the
law
.
Both
the
ignorance
of
ministers
and
the
disobedience
of
people
,
the
vision
is
meant
the
doctrine
of
the
word
of
God
,
which
the
Prophets
(
who
were
called
in
old
time
seers
)
receiued
by
visions
&
by
reuelations
.
The
vision
is
said
then
not
to
be
,
when
sound
doctrine
is
not
taught
at
all
,
but
there
is
a
miserable
famine
of
the
word
.
Againe
,
when
as
the
word
is
sometime
expounded
,
but
not
sincerely
,
diligently
,
and
soundly
,
so
that
the
people
may
be
as
sheepe
without
shepheards
in
the
midst
of
great
plentie
of
such
as
take
on
them
to
be
teachers
.
blessed
is
he
that
keepeth
the
law
.
Diuerse
heare
the
word
,
but
it
is
to
their
condemnation
,
and
therefore
the
outward
enioying
of
the
exercises
of
Religion
maketh
not
any
happie
,
but
rather
those
it
maketh
most
miserable
,
who
onely
are
partakers
of
them
,
and
are
not
with
them
partakers
of
Gods
spirit
,
or
transformed
thereby
into
the
image
of
Christ
,
but
remaine
vnreformed
,
pratling
hypocrites
,
such
as
onely
haue
an
outward
shew
of
godlinesse
,
but
deny
the
power
thereof
in
their
deeds
.
But
the
happinesse
of
that
man
on
the
contrary
side
,
is
vnspeakable
,
who
is
not
a
forgetfull
hearer
,
blessed
is
he
,
(
and
surely
he
onely
)
who
heareth
the
word
of
God
and
keepeth
it
.
19
A
seruant
is
not
to
be
chastened
with
wordes
alone
,
when
as
vnderstanding
,
yet
he
answereth
not
.
Stubburne
&
disobedient
seruants
are
here
shewed
to
be
of
so
vile
a
disposition
,
as
that
rebukes
by
words
alone
will
not
make
them
do
their
dutie
,
and
therefore
they
must
be
beaten
with
stripes
.
Some
seruants
are
so
stout
,
that
when
they
either
are
called
to
come
to
their
maisters
,
they
will
not
come
,
making
shew
that
they
heare
them
not
,
or
when
a
question
is
asked
of
them
,
they
will
hold
their
peace
of
a
curst
stomach
.
These
are
of
the
number
of
those
,
who
when
they
heare
,
do
not
answere
,
and
such
birdes
as
can
speake
and
will
not
speake
,
must
be
made
to
speake
.
But
such
againe
are
of
this
sort
,
who
though
they
say
,
they
will
do
all
which
their
maisters
enioyne
them
,
yet
answere
not
their
commaundements
by
putting
them
into
practise
,
in
which
sense
the
word
of
answering
is
oft
vsed
in
the
Scripture
,
as
where
the
Lord
is
said
to
answere
those
his
suters
,
whose
prayers
he
graunteth
.
It
seemeth
that
our
Sauiour
had
relation
to
this
prouerbe
,
when
he
saith
,
in
the
Gospell
,
that
the
seruant
,
which
knoweth
his
maisters
will
,
and
doth
it
not
,
shal
be
beaten
with
more
stripes
then
he
which
knoweth
it
not
.
Let
seruants
in
families
according
to
the
exhortation
of
the
Apostle
,
be
subiect
vnto
their
maisters
,
seruiceable
in
all
things
,
not
gainsaying
them
.
Let
those
,
who
professe
them selues
to
be
the
seruants
of
God
,
when
they
know
their
dutie
out
of
the
word
,
not
neglect
to
practise
it
,
lest
the
Lord
lay
on
them
his
scourges
of
pouertie
,
sicknesse
and
other
afflictions
.
20
Hast
thou
seen
a
man
hastie
in
his
words
?
There
is
[
better
]
hope
of
a
foole
,
then
of
him
.
As
disobedience
and
sullennesse
is
a
bad
propertie
in
seruants
:
so
likewise
is
a
quicke
and
talkatiue
toung
here
condemned
both
in
them
after
a
speciall
manner
,
and
in
all
generally
as
a
great
fault
.
The
foole
,
which
is
slow
of
speech
,
and
speaketh
sparingly
,
sinneth
and
offendeth
for
want
of
matter
or
of
wit
.
But
the
pratler
,
which
is
quicke
and
busie
of
his
tongue
,
so
that
he
giueth
his
neighbour
or
maister
a
crosse
answere
,
and
quip
without
any
studie
,
offendeth
by
reason
of
an
ill
habite
,
and
an
arrogant
spirit
.
This
vice
of
babling
is
at
all
times
to
be
taken
heed
of
,
but
especially
in
prayer
,
make
no
hast
with
thy
mouth
,
and
let
not
thy
minde
beswift
to
vtter
any
thing
before
God
.
For
a
fuller
exposition
of
this
sentence
returne
to
reuiew
the
notes
set
downe
on
the
26.
chapter
of
this
booke
and
the
12.
verse
.
21
He
that
bringeth
vp
his
seruant
daintily
,
from
his
youth
,
shall
[
*
](A07874-e65720-b)
*
In
his
end
.
at
the
last
be
bereaued
of
his
children
.
As
all
are
the
worse
for
libertie
:
so
here
is
shewed
that
such
,
who
be
of
a
seruile
estate
or
condition
,
thereby
of
all
other
are
most
spoiled
and
corrupted
.
Seruants
are
then
brought
vp
daintily
,
when
they
are
lifted
vp
to
great
offices
,
whereof
they
are
not
worthy
,
or
clothed
with
fine
apparell
,
or
fed
with
good
cheare
,
or
suffred
to
haue
too
much
ease
,
or
familiarly
spoken
vnto
and
intertained
.
When
they
are
tried
to
be
faithfull
,
they
may
be
trusted
lawfully
with
great
matters
,
and
put
in
high
places
as
was
Ioseph
.
But
to
aduaunce
or
let
loose
the
bridle
vnto
some
natures
,
is
to
spoile
them
,
according
as
this
wise
king
found
by
experience
,
Baasha
Elaes
father
.
22
[
*
](A07874-e65890-b)
*
A
man
of
wrath
A
wrathfull
man
stirreth
vp
strife
,
and
a
[
*
](A07874-e65910-b)
*
A
Lord
of
anger
.
furious
man
is
full
of
transgressions
.
As
too
much
remisnesse
:
so
wrath
is
to
be
taken
heed
off
.
Let
anger
be
kindled
neuer
so
little
in
any
,
the
wrathfull
person
will
prouoke
such
as
he
dealeth
withall
,
vnto
brawling
,
or
fighting
,
either
by
his
irefull
lookes
,
or
crosse
speeches
,
or
hastie
strokes
and
blowes
.
But
if
anger
increase
in
any
great
measure
,
so
that
it
burning
into
a
flame
,
maketh
the
person
therewith
enflamed
furious
,
it
not
onely
breedeth
contention
,
but
bringeth
forth
a
great
number
of
sinnes
of
sundry
sortes
.
For
the
furious
person
curseth
,
sweareth
,
slaundereth
,
enuieth
,
murmureth
,
and
is
ready
to
commit
murder
.
See
a
very
like
sentence
,
Iames
3.16
.
23
The
hautinesse
of
a
man
casteth
him
downe
,
but
honor
lifteth
him
vp
,
who
is
cast
downe
in
spirit
.
This
point
hath
oft
bene
handled
,
as
namely
in
the
22.
Chapter
of
this
booke
and
the
15.
verse
,
also
in
the
28.
Chapter
and
the
17.
verse
.
Briefly
the
meaning
of
this
sentence
is
thus
much
,
to
wit
,
that
the
pride
of
heart
lifted
vp
either
in
regard
of
some
gifts
whether
outward
or
inward
,
or
by
reason
of
some
secret
rebellion
and
contempt
of
God
,
shal
be
an
occasion
of
bringing
that
hautie
person
to
low
degree
and
wants
,
who
before
was
of
high
estare
and
indued
with
many
blessings
.
Againe
,
that
on
the
contrary
side
,
the
humilitie
and
low
linesse
of
the
spirit
cast
downe
vnder
the
mightie
hand
of
God
and
giuing
honor
to
men
,
shall
be
as
it
were
a
piller
to
vphold
all
those
graces
and
blessings
,
whereof
the
partie
therewith
indued
is
already
made
partaker
,
and
furthermore
as
a
step
to
greater
honor
,
shal
encrease
his
dignity
and
prosperitie
in
euery
respect
.
For
he
that
lifteth
vp
him selfe
,
shal
be
brought
low
,
and
he
that
humbleth
himself
shal
be
exalted
.
Adam
,
Pharaoh
,
and
Nebuchadnezzar
may
be
witnesses
on
the
one
side
,
and
Dauid
.
the
virgin
Marie
,
and
Elizabeth
,
on
the
other
,
of
the
truth
of
this
sentence
.
24
He
that
is
partner
with
a
theef
,
hateth
him selfe
,
and
he
,
which
hearing
cursing
,
declareth
it
not
.
We
are
herein
taught
to
be
farre
off
from
communicating
with
sinners
,
as
to
rebuke
and
reproue
those
offences
,
whereunto
we
are
priuie
.
All
men
generally
count
it
a
wicked
thing
to
steale
,
and
many
,
who
are
euen
without
all
feare
of
God
,
will
not
rob
or
pilfer
themselues
,
but
a
great
number
make
no
bones
to
be
accessary
vnto
euill
doers
,
and
are
glad
when
they
may
haue
any
share
in
a
rich
bootie
manfully
gotten
.
Howsoeuer
such
may
thinke
themselues
to
be
better
then
theeues
:
yet
the
Prophet
Esay
maketh
them
all
one
with
them
,
which
hearing
cursing
,
declareth
it
not
,
that
is
to
say
,
who
hearing
any
to
blaspheme
,
to
sweare
,
or
otherwise
abuse
his
tongue
,
telleth
him
not
of
his
fault
,
if
he
be
such
a
one
,
whom
it
is
wisedome
to
reproue
.
This
to
be
the
naturall
sense
of
these
words
may
appeare
by
that
mother
sentence
,
vnto
which
this
verse
is
referred
,
which
is
set
downe
in
the
fift
Chapter
of
Leuiticus
1.
verse
.
Also
when
one
hath
sinned
and
he
hath
heard
the
sinne
of
blasphemie
,
whereof
he
is
witnesse
whether
he
hath
seen
it
,
or
whether
he
hath
heard
it
,
if
he
tell
it
not
,
surelie
he
shall
beare
his
iniquitie
.
In
which
place
as
appeareth
by
the
sute
of
the
whole
Chapter
,
25
The
[
*
](A07874-e66210-b)
*
The
trembling
of
a
man
.
fearfull
man
laieth
a
snare
before
himselfe
:
but
he
,
which
trusteth
in
the
Lord
,
is
placed
on
high
.
As
in
the
verse
going
before
,
the
effects
of
communicating
in
sinne
or
winking
thereat
,
haue
bene
shewed
:
so
in
this
the
contrary
workings
of
infidelitie
and
faith
are
declared
.
The
spirituall
feare
and
sonlike
reuerence
of
God
,
is
a
fountaine
of
life
,
as
before
in
this
booke
hath
bene
affirmed
.
Againe
the
naturall
feare
of
dangers
,
of
troubles
,
&
of
death
is
not
to
be
reproued
,
so
long
as
it
keepeth
in
compasse
,
or
is
sanctified
by
the
spirit
of
God
.
But
here
a
slauish
&
hellish
feare
is
spoken
off
,
springing
from
infidelitie
,
and
troubling
the
mind
aboue
measure
,
with
the
dangers
or
euils
of
this
life
or
the
world
to
come
.
This
feare
worketh
a
snare
,
euen
death
and
destruction
,
euen
as
the
Apostle
saith
,
the
sorrow
of
this
world
doth
.
For
first
,
he
which
feareth
the
faces
of
men
or
troubles
,
runneth
by
this
meanes
into
many
sinnes
,
as
to
leaue
his
calling
,
to
trust
in
carnall
helpes
,
and
to
deny
the
truth
of
God
.
Secondly
,
he
giueth
the
aduersaries
great
aduantage
ouer
him
,
whom
by
reason
of
his
feare
,
he
is
not
able
to
resist
,
and
who
on
this
occasion
are
emboldened
.
Thirdly
,
by
extreeme
passions
his
senses
are
bound
,
his
spirits
dulled
,
his
bodie
cast
into
diseases
,
and
his
minde
faileth
and
fainteth
.
Last
of
all
,
in
as
much
as
he
doubteth
of
the
fauour
of
God
,
by
this
meanes
hee
doth
incurre
eternall
damnation
,
seeing
the
featfull
shall
haue
their
portion
in
the
lake
,
which
burneth
with
fire
and
brimstone
.
As
then
the
fearfull
beasts
and
byrds
fall
into
pittes
,
and
inwrap
themselues
in
snares
:
in
like
sort
the
timorous
persons
draw
the
iudgements
of
the
Lord
vpon
themselues
.
There
are
a
great
number
in
the
world
,
which
are
farre
from
this
feare
,
and
yet
no
nearer
to
happinesse
,
if
not
further
off
from
it
then
the
timorous
.
For
they
feare
neither
God
nor
man
,
but
presumption
embraceth
their
neckes
as
a
chaine
.
Their
destenie
hath
before
bene
set
downe
,
that
they
shall
fall
into
euill
.
But
he
,
which
trusteth
in
the
Lord
,
is
placed
on
high
.
The
person
,
which
is
secure
of
the
good
will
of
God
,
which
constantly
suffereth
afflictions
,
and
valiantly
as
a
fouldier
of
Christ
,
proceedeth
in
well
doing
,
David
,
Daniell
and
Paul
,
may
be
witnesses
of
the
truth
of
this
doctrine
.
27
Many
do
seeke
the
face
of
the
ruler
,
but
[
*
](A07874-e66310-b)
*
Amans
euerie
mans
iudgement
is
from
the
Lord
.
Preposterous
suing
for
fauour
is
here
condemned
,
as
before
inordinate
feare
was
reproued
.
To
seeke
for
redresse
vnto
rulers
,
or
to
sue
for
fauour
at
their
hands
,
is
not
vnlawfull
.
But
first
we
must
put
vp
our
supplications
into
the
court
of
heauen
.
So
did
Hester
and
prospered
,
but
the
rulers
of
Israell
taking
a
contrary
course
,
&
going
first
to
Pharaoh
,
had
ill
successe
.
Let
vs
then
take
heede
that
we
put
not
our
trust
in
Princes
,
for
they
are
deceiptfull
.
Againe
their
hearts
are
in
Gods
hand
,
finally
they
haue
no
power
,
but
that
,
which
is
giuen
them
from
aboue
.
27
The
wicked
man
is
an
abhomination
to
the
tust
,
and
who
is
vpright
in
way
,
is
an
abhomination
to
the
[
*
](A07874-e66390-b)
*
Of
iniquitis
wicked
man
.
The
effectes
of
wickednesse
,
and
of
righteosnesse
on
the
contrary
side
,
are
herein
noted
.
The
wicked
man
is
an
abhomination
to
the
iust
,
that
is
,
the
iust
abhorre
the
vngodly
iustly
and
according
to
their
desertes
.
For
in
deede
,
what
fellowship
is
there
betweene
righteousnesse
and
vnrighteousnesse
,
or
the
seede
of
the
woman
and
the
seede
of
the
Serpent
?
The
godly
then
must
needs
hate
the
wicked
,
yea
they
cannot
but
abhorre
them
euen
as
the
dung
of
the
earth
,
which
men
remoue
farre
from
their
senses
and
habitations
.
Now
,
he
who
is
vpright
in
way
is
an
abhomination
to
the
wicked
man
,
also
on
the
contrary
side
,
that
is
,
the
godly
or
righteous
person
is
vniustly
hated
by
reason
of
the
euill
disposition
of
the
vngodly
.
For
otherwise
,
euen
the
most
wicked
haue
cause
inough
giuen
them
by
the
righteous
to
loue
them
.
But
they
hate
the
iust
,
first
because
their
workes
are
good
,
secondly
because
they
will
not
runne
to
the
same
excesse
of
riot
with
them
,
thirdly
because
they
reproue
their
sinnes
,
and
last
of
all
because
they
are
not
of
this
world
.
Indeede
the
godly
loue
the
wicked
as
they
are
gods
creatures
,
but
in
regard
of
their
sinnes
they
hate
them
,
yet
in
such
sort
as
the
Phisition
doth
hate
the
disease
,
and
not
the
sicke
person
.
When
the
wicked
man
is
conuerted
,
there
wil
be
an
agreement
betweene
him
and
the
righteous
,
but
vntil
that
time
,
in
as
much
as
they
are
of
contrary
dispositions
and
courses
,
there
can
be
no
true
loue
betweene
them
Of
the
truth
of
this
doctrine
Cain
and
Abell
,
I
saac
and
I
smaell
,
David
and
Saul
,
Christ
and
the
Iewes
may
be
witnesses
.
THE
XXX
.
CHAPTER
.
1
A
gathering
together
of
the
wordes
of
Agur
,
the
sonne
of
Iaketh
.
The
saying
of
that
man
concerning
Ithiell
,
concerning
Ithiel
(
I
say
)
and
Vcall
.
2
Surely
I
haue
bene
brutish
[
since
]
I
haue
bene
a
man
,
neither
is
there
the
vnderstanding
of
a
man
in
me
,
3
Neither
haue
I
learned
wisedome
,
or
knowen
the
knowledge
of
holy
things
.
4
Who
can
ascend
vp
to
heauen
or
descend
?
who
can
gather
the
wind
in
his
fists
?
who
can
bind
the
waters
in
his
cloke
?
who
can
establish
any
bounds
of
the
earth
?
what
is
his
name
?
and
what
is
his
sonnes
name
,
if
thou
canst
tell
?
5
The
whole
word
of
God
is
most
perfectly
purified
,
he
is
a
backler
to
those
who
betake
them selues
to
him
.
6
Adde
not
to
his
wordes
,
that
he
reproue
thee
not
,
and
thou
become
a
lyer
.
IN
these
verses
we
are
to
obserue
,
first
the
title
,
secondly
sundry
instructions
.
In
the
title
we
are
to
note
the
author
of
the
parables
following
,
the
authoritie
of
them
,
the
first
meanes
of
publishing
them
,
finally
a
certaine
person
or
persons
concerning
them
,
or
whom
they
concerne
.
The
author
of
them
was
Agur
the
sonne
of
Iaketh
,
whose
name
elsewhere
in
the
Scripture
is
not
recorded
,
but
by
his
prouerbes
it
appeareth
,
that
he
was
a
man
indued
with
rare
and
excellent
knowledge
.
Some
thinke
that
Salomon
is
here
called
Agur
,
but
it
appeareth
that
they
are
deceiued
,
seeing
Agur
,
is
here
plainly
affirmed
to
haue
bene
the
sonne
of
Iaketh
,
but
it
is
manifest
that
Salomon
was
the
son
of
Dauid
.
Moreouer
seeing
the
author
of
these
sentences
sheweth
in
the
7.
verse
that
he
made
a
petition
,
neither
to
haue
much
riches
nor
to
be
extremelie
poore
,
it
is
euident
that
he
was
not
Salomon
,
whom
God
called
to
a
kingdome
,
and
greatly
enriched
with
all
store
of
substance
.
Neuerthelesse
,
albeit
Agur
was
not
Salomon
:
yet
the
spirit
,
which
was
in
Salomon
,
was
in
him
,
yea
the
same
gift
of
speaking
by
darke
sayings
being
bestowed
on
him
,
made
him
in
the
same
kinde
with
Salomon
,
to
be
profitable
vnto
the
Church
of
God
.
As
for
the
authoritie
of
this
booke
,
it
may
be
gathered
hence
,
that
it
is
termed
an
abstract
of
Agurs
sentences
,
or
as
the
Hebrew
word
doth
also
signifie
,
aprophesie
.
For
herein
thus
much
is
insinuated
,
that
the
spirit
of
God
allowed
of
them
,
first
inspiring
Agur
,
secondly
mouing
the
penners
of
this
treatise
to
set
them
down
in
that
order
,
wherein
now
we
haue
them
.
As
touching
the
meanes
of
publishing
these
sentences
,
this
was
done
by
Agur
him selfe
,
and
at
the
first
not
by
writing
,
but
by
word
of
mouth
.
For
it
is
not
said
,
the
writings
,
which
he
penned
,
but
the
words
which
that
(
excellent
)
man
spake
.
Euen
as
then
Salomon
vpon
occasions
vttered
parables
,
which
afterward
were
written
:
so
did
Agur.
Finally
,
as
concerning
the
persons
here
named
I
thiell
&
V
call
,
whether
these
wordes
are
the
names
of
the
Scribes
,
by
whom
this
treatise
was
copied
,
or
whether
the
friends
of
Agur
were
so
called
,
to
whom
these
sayings
were
vttered
,
or
whether
the
sonne
of
God
is
noted
by
these
titles
,
of
whom
chiefly
the
instructions
following
entreat
,
or
whether
Agur
speaking
of
the
father
of
lights
,
saith
,
by
I
thiell
,
that
is
,
God
with
me
,
and
Vcall
,
or
Ve-ucall
,
I
shal
be
able
:
(
after
which
sort
Paule
speaketh
of
the
grace
of
God
with
him
,
and
saith
that
he
is
able
to
do
all
things
through
Christ
,
who
maketh
him
strong
)
the
matter
is
not
great
,
and
it
commeth
all
to
one
purpose
,
for
Paule
planteth
,
and
Apollos
watereth
,
but
God
giueth
the
increase
.
Paule
is
nothing
and
Apollos
is
nothing
,
but
God
is
all
in
all
.
Let
vs
learne
not
so
much
curiously
to
inquire
after
,
as
wisely
to
profit
by
the
names
and
helpes
of
excellent
persons
,
albeit
not
throughly
knowen
vnto
vs
.
This
doctrine
Paule
teacheth
the
Corinthians
,
when
he
saith
,
whether
any
aske
the
question
concerning
Titus
,
be
is
my
fellow
,
and
fellow
helper
vnto
you
,
whether
of
the
brethren
,
they
are
the
messengers
of
the
Churches
,
&
the
glorie
of
Christ
.
Therefore
shew
the
declaration
of
your
loue
,
and
of
our
boasting
of
you
,
in
the
sight
of
the
Churches
.
Thus
much
concerning
the
title
.
Now
as
concerning
the
instructions
,
we
are
therin
also
to
obserue
foure
points
,
wherof
the
first
is
,
that
the
author
thereof
did
not
know
holy
things
by
the
light
of
nature
,
the
second
,
that
this
is
true
knowledge
to
know
God
the
father
,
and
his
sonne
Christ
,
the
third
,
that
the
word
of
God
being
the
meanes
of
this
heauenly
knowledge
is
most
pure
,
the
last
,
that
this
word
is
to
be
beleeued
and
sincerely
obeyed
.
When
as
Agur
saith
,
I
haue
bene
brutish
,
since
I
haue
bene
a
man
,
and
there
is
not
the
vnderstanding
of
a
man
in
me
,
he
plainly
confesseth
,
and
openly
proclaimeth
,
that
of
him selfe
he
is
voyde
of
sauing
knowledge
.
For
he
which
speaketh
after
this
sort
of
him selfe
,
declareth
,
that
he
wanteth
his
reason
,
and
common
sense
in
spirituall
things
.
And
certainlie
(
as
Ieremie
speaking
more
generally
witnesseth
)
Euery
man
(
naturally
)
is
more
brutish
,
then
that
he
can
perceiue
,
for
the
naturall
man
perceiueth
not
the
things
which
belong
to
God
,
yea
the
oxe
knoweth
his
owner
,
and
the
asse
his
crib
,
but
I
sraell
hath
no
knowledge
,
and
the
people
of
God
no
vnderstanding
.
Were
it
possible
that
Idolaters
should
be
so
blockish
as
they
are
,
to
kneele
down
to
a
peece
of
wood
or
of
stone
,
vnles
they
were
by
nature
brutish
?
As
concerning
the
second
point
,
the
question
is
demaunded
,
what
his
name
is
,
who
ascended
vpinto
heauen
,
and
descended
,
&c.
and
what
is
his
sonnes
name
?
The
answere
vnto
the
former
question
is
that
it
is
not
any
man
or
creature
,
but
the
true
God
,
onely
wise
,
onely
mercifull
,
and
onely
iust
,
who
onely
doth
these
actions
,
as
may
appeare
in
that
they
are
attributed
vnto
him
.
Amos.
9.
Psal
104
,
Esay
.
40.
Iob.
38.
For
first
he
by
his
effectes
ascended
and
descended
,
the
Lord
maketh
the
lightning
and
raine
,
and
bringeth
the
wind
out
of
his
treasures
.
Furthermore
the
Lord
bindeth
the
waters
in
his
cloke
,
for
as
men
vse
to
wrap
vp
things
which
they
will
carrie
,
and
to
tye
vp
loose
trinkers
in
cloths
and
clouts
:
so
the
Lord
incloseth
the
waters
,
and
compasseth
them
about
with
his
decree
,
with
the
bankes
of
the
earth
,
let
the
drie
land
appeare
,
and
now
he
so
preserueth
the
earth
by
the
word
of
his
power
,
that
it
remaineth
still
firme
and
vnmoueable
.
But
the
name
of
this
true
God
can
not
be
knowen
aright
,
vnlesse
also
we
know
his
sonnes
name
,
and
therfore
the
question
is
demaunded
,
what
is
his
sonnes
name
,
if
thou
canst
tell
?
The
answere
hereunto
is
,
that
his
name
is
wonderfull
,
counseller
,
the
Prince
of
peace
,
God
manifested
in
the
flesh
,
and
iustified
in
the
spirit
,
coëternall
,
coëquall
,
coëssentiall
with
the
father
,
he
also
who
ascended
and
descended
.
Now
then
let
vs
know
the
sonne
of
God
,
and
we
shall
know
the
true
God
.
For
he
is
the
angell
in
whom
Gods
name
is
written
,
he
is
the
grauen
image
of
his
glorie
.
Therfore
our
Sauiour
saith
to
his
Apostles
.
If
ye
had
knowen
me
,
ye
had
also
knowen
my
father
.
Now
then
the
summe
of
this
diuine
doctrine
is
that
which
Iohn
setteth
down
,
this
is
eternall
life
,
to
know
thee
to
be
the
only
true
God
,
and
whom
thou
hast
sent
Iesus
Christ
.
But
as
touching
the
word
of
God
,
which
sheweth
these
misteries
,
it
is
said
,
that
the
whole
word
of
God
is
most
perfectly
purified
.
Albeit
none
by
nature
can
perceiue
the
forenamed
mysteries
:
yet
by
the
word
of
God
they
may
be
vnderstood
in
some
sort
,
&
in
some
confortable
measure
.
Therefore
Paul
saith
to
the
Romanes
,
Say
not
in
thine
heart
,
who
shall
go
vp
into
heauen
,
for
the
word
is
neare
in
thy
mouth
and
in
thine
heart
.
And
euery
part
of
this
word
is
pure
,
both
the
preceptes
and
the
promises
,
the
stories
and
prophesies
,
finally
,
the
law
&
the
Gospell
.
Nay
it
hath
bene
purified
as
the
siluer
in
the
fining
pot
most
perfectly
.
For
what
iotte
or
title
of
Gods
word
euer
fell
to
the
ground
?
What
did
God
euer
say
,
which
came
not
to
passe
?
Yea
Abraham
found
it
true
,
euen
when
he
was
about
to
slaie
Isaac
,
the
Israelites
tried
the
truth
of
it
in
the
firie
furnace
of
Aegipt
,
Dauid
had
perished
in
his
afflictions
but
for
it
.
Philosophie
is
vaine
,
mens
words
are
full
of
deceit
,
flesh
and
blood
is
fantasticall
,
but
the
word
neuer
seduceth
,
neuer
faileth
any
that
laie
hold
on
it
.
God
therefore
the
authour
of
this
word
is
to
be
beleeued
,
who
,
as
is
added
is
a
buckler
to
those
,
who
betake
themselues
vnto
him
.
God
therefore
giueth
vs
his
word
,
that
faith
thereby
being
wrought
in
vs
,
we
should
flie
to
him
for
helpe
,
which
doing
,
we
shall
be
preserued
from
dangers
,
from
euill
men
,
yea
from
sinne
and
Satan
,
by
his
mightie
power
:
for
the
Lord
is
not
onely
a
light
,
as
Dauid
speaketh
,
that
is
a
giuer
of
good
things
,
but
a
buckler
,
that
is
a
preseruer
of
vs
from
euill
.
Sorrow
sticketh
in
vs
,
trouble
is
on
vs
,
temptations
cease
not
to
assault
vs
.
Satan
preuaileth
against
vs
,
because
we
flie
not
to
the
name
of
God
as
wee
ought
.
But
the
word
of
God
must
also
sincerely
be
obeyed
.
Adde
not
to
his
words
,
that
he
do
not
reproue
thee
,
and
thou
become
a
lier
.
To
search
out
with
modestie
,
or
to
deliuer
truly
the
sense
of
the
scripture
,
is
not
to
adde
thereunto
,
but
to
consent
vnto
it
.
But
they
are
said
to
adde
to
the
word
,
who
infect
the
puritie
thereof
,
or
say
or
do
any
thing
contrary
thereunto
.
Such
adders
vnto
the
word
,
were
in
old
time
the
Scribes
&
Pharisies
,
who
taught
for
doctrines
the
traditions
of
men
.
Saul
also
when
he
spared
Agag
,
added
his
owne
carnall
reason
to
the
commandement
of
God
.
Agur
disswadeth
from
adding
to
the
word
of
God
,
by
a
reason
taken
from
the
punishment
,
which
the
Lord
vseth
to
bring
on
those
,
who
this
way
offend
.
The
Lord
threatneth
in
the
Reuelation
,
that
he
will
adde
vnto
such
the
punishments
written
in
that
booke
.
For
this
sinne
Nadab
and
Abihu
were
consumed
with
fire
from
heauen
,
and
Vzzah
perished
most
fearefully
.
Last
of
all
,
the
greatnesse
of
this
sinne
is
shewed
to
the
end
it
may
be
auoyded
.
Lest
thou
be
found
a
liar
.
To
belie
men
were
a
great
offence
,
how
much
more
then
to
be
found
a
false
witnesse
concerning
God
?
It
is
treason
to
falsifie
and
corrupt
the
Princes
coine
and
image
,
what
high
treason
must
it
needs
be
then
,
to
counterfeit
or
corrupt
the
pure
word
of
God
?
Let
vs
learne
here
to
be
content
with
the
simplicitie
of
the
word
in
all
things
,
not
adding
our
owne
inuentions
or
customes
,
nor
pursuing
togither
with
it
our
profits
and
pleasures
.
7
Two
things
I
request
of
thee
,
forbid
them
not
from
me
,
[
*
](A07874-e67560-b)
*
whilest
yet
I
die
not
.
so
long
as
I
liue
.
8
Remoue
farre
from
me
vanitie
,
and
[
*
](A07874-e67600-b)
*
A
word
of
lying
.
lying
:
giue
me
not
pouertie
nor
riches
,
feede
me
with
the
food
of
mine
allowance
,
9.
Lest
being
filled
,
I
lie
and
say
who
is
the
Lord
?
Or
lest
becomming
poore
I
steale
,
to
conclude
,
[
*
](A07874-e67640-b)
*
Laeie
hold
on
.
I
abuse
the
name
of
my
God
.
10
[
*
](A07874-e67670-b)
*
Offend
not
with
thy
tongue
.
Accuse
not
a
seruant
vnto
his
maister
,
lest
he
curse
thee
,
and
thou
be
[
*
](A07874-e67690-b)
*
Or
arraigned
.
blamed
.
These
verses
containe
a
praier
,
which
Agur
made
,
and
an
admonition
which
he
gaue
.
In
the
praier
we
are
to
obserue
the
preface
,
which
he
vseth
to
the
lord
before
it
,
and
the
matter
of
it
.
The
preface
is
this
,
Two
things
I
request
of
thee
,
forbid
them
not
from
me
,
whilst
I
liue
.
There
is
no
doubt
but
that
Agur
desired
euen
a
thousand
things
at
Gods
hands
,
for
he
stood
in
need
of
so
many
necessaries
,
yea
and
of
infinit
more
,
as
also
we
all
do
.
But
he
begged
two
things
principally
&
particularly
as
most
needfull
for
him
,
in
regard
of
glorifying
God
,
and
his
owne
good
.
Let
vs
learne
by
his
example
to
looke
before
we
come
to
pray
,
what
we
stand
in
need
off
especially
,
and
to
consider
what
sutes
we
will
put
vp
to
the
Lord
.
Now
as
concerning
the
time
,
wherein
he
desireth
to
enioy
the
things
for
which
he
praieth
,
it
is
so
long
as
he
should
liue
,
not
for
a
day
,
or
moneth
,
or
yeare
onely
.
Hee
doth
then
craue
(
as
it
were
)
not
a
lease
,
but
a
fee
simple
of
the
Lords
benefits
.
So
doth
Dauid
,
when
he
saith
,
One
thing
haue
I
intreated
of
Iehouah
,
that
I
will
request
,
euen
that
I
may
remaine
,
in
the
house
of
I
ehouah
,
all
the
daies
of
my
life
.
The
matter
of
the
praier
consisteth
of
certain
sutes
,
and
of
certaine
reasons
of
those
sutes
.
The
sutes
are
of
two
sorts
,
as
first
for
the
graces
desired
,
secondly
for
the
meanes
,
whereby
those
graces
may
be
attained
.
One
of
the
graces
is
,
Remoue
farre
from
me
vanitie
,
that
is
to
say
,
let
not
pride
,
vnthankfulnesse
,
worldlinesse
,
or
idolatrie
,
or
such
like
vanities
of
this
world
,
take
hold
on
me
at
anie
time
.
The
prophet
in
the
psalme
affirmeth
this
to
be
one
of
the
properties
of
a
citizen
of
heauen
,
That
he
lifteth
not
vp
his
soule
vnto
vanitie
.
Certainly
it
is
a
verie
hard
thing
not
to
trust
in
riches
,
or
not
to
delight
in
this
world
aboue
measure
,
and
therfore
we
are
no
lesse
earnestly
then
Agur
did
,
to
sue
for
this
holy
grace
.
The
other
grace
by
him
requested
is
,
That
a
false
matter
or
a
lying
speech
,
may
be
remoued
from
him
,
that
is
to
say
all
vnfaithfull
dealing
,
craft
,
forgerie
,
cousenage
,
periurie
&
hipocrisie
.
The
prophet
in
the
psalme
in
like
sort
,
ioyneth
both
these
togither
when
he
saith
,
How
long
will
ye
loue
vanitie
,
and
seeke
after
leasing
?
This
is
a
special
and
a
rare
grace
,
as
may
appeare
in
that
all
estates
of
people
in
all
places
almost
,
are
giuen
to
dissimulation
.
Giue
me
not
pouertie
,
that
is
to
say
,
suffer
me
not
throughout
my
life
to
be
in
extreme
want
,
as
not
to
haue
food
and
raiment
,
or
the
necessaries
of
this
life
.
It
may
be
thought
by
some
,
that
this
desire
to
auoyd
extreme
penurie
in
Agur
,
was
not
lawfull
.
For
was
not
Lazarus
exceedingly
poore
,
and
yet
the
seruant
of
God
,
and
not
driuen
by
his
want
to
vnfaithfull
dealing
?
Again
,
was
not
Paul
needie
oftentimes
,
and
yet
walked
vprightly
,
because
he
knew
how
to
want
,
and
how
to
abound
?
Rather
as
it
may
seeme
,
Agur
was
to
pray
for
that
gift
,
which
Paul
had
,
then
that
he
should
not
be
so
extremely
poore
.
But
in
as
much
as
Agur
doth
not
abhorre
pouertie
simply
,
or
otherwise
,
then
for
the
danger
of
sinning
,
which
it
bringeth
men
often
vnto
,
and
might
cast
him
into
,
and
for
the
obtaining
of
truth
and
plaine
dealing
:
his
heart
being
rightly
disposed
,
the
praier
which
he
maketh
to
this
entent
is
holie
,
and
was
acceptable
no
doubt
vnto
God
.
In
this
sort
to
the
ende
we
may
glorifie
God
the
better
,
we
may
pray
against
sicknesse
and
aduersaries
,
&
wants
,
including
alwaies
this
condition
as
he
did
,
(
to
wit
if
God
saw
it
good
for
him
)
and
to
this
effect
,
that
we
be
neuer
tried
aboue
that
,
which
we
shall
be
able
to
beare
.
In
the
next
place
,
Agur
praieth
and
saith
,
Giue
me
not
viches
,
feed
me
with
the
food
of
mine
allowance
.
A
seruant
of
God
(
as
appeareth
in
Abraham
,
Dauid
,
and
Ioseph
of
Arimathea
)
may
haue
riches
,
and
yet
performe
his
dutie
.
Agur
them
simply
praieth
not
against
wealth
,
or
altogither
condemneth
riches
,
but
he
requesteth
that
he
may
haue
the
food
of
his
allowance
,
that
is
the
daily
portion
which
God
hath
cut
out
for
him
in
his
decree
to
the
supplying
of
his
wants
,
Lest
being
filled
I
lie
and
say
,
who
is
the
Lord
?
Although
riches
in
themselues
moue
not
men
,
nor
bring
them
to
forget
or
blaspheme
God
,
yet
when
vanitie
is
not
remoued
from
the
rich
possessors
thereof
,
such
effects
do
alway
follow
,
and
therefore
Agur
here
sheweth
,
that
he
made
his
former
praier
not
without
iust
cause
,
and
to
an
holie
end
.
Sometimes
the
vngodly
rich
say
with
Pharaoh
,
who
is
God
,
euen
in
open
termes
and
speeches
.
But
indeed
all
of
them
deny
him
,
not
accounting
of
the
exhortations
of
the
word
,
and
giuing
themselues
to
trust
in
Mammon
,
to
ease
,
to
brauerie
,
to
surfetting
,
and
a
thousand
vices
.
Or
lest
becomming
poore
I
steale
,
to
conclude
,
I
abuse
the
name
of
my
God
.
Although
a
true
worshipper
of
God
will
rather
starue
then
robbe
:
yet
necessitie
is
a
sore
prouocation
,
mouing
to
take
other
mens
goods
away
by
stealth
.
Certainly
the
estate
of
such
,
who
are
extremely
poore
,
is
verie
grieuous
and
vntollerable
vnto
flesh
and
blood
.
He
that
otherwise
would
abhorre
theft
:
yet
when
he
is
pinched
with
famine
to
satisfie
his
greedie
bellie
,
wil
now
and
then
pull
from
his
neighbour
,
or
periure
himselfe
,
or
so
behaue
himselfe
,
Accuse
not
a
seruant
(
saith
he
)
vnto
his
maister
,
&c.
That
is
to
say
,
prouoke
not
,
nor
wrong
the
least
or
lowest
person
in
the
world
,
but
as
much
as
is
possible
liue
peaceably
with
all
,
and
deale
rightly
with
euerie
one
.
Great
offences
of
children
and
seruants
are
to
be
made
knowne
to
parentes
and
maisters
,
for
taking
of
which
course
,
Ioseph
is
commended
in
the
scripture
.
But
to
complaine
to
the
maister
of
euerie
light
fault
,
which
the
seruant
committeth
,
were
great
rashnesse
,
to
appeach
him
falsly
great
iniurie
,
finally
to
incense
his
maister
to
deale
roughlie
with
him
,
great
crueltie
.
Such
cruell
dealing
is
forbidden
in
Deuteronomie
,
where
the
Lord
chargeth
,
not
to
deliuer
a
seruant
to
his
maister
.
11
There
is
a
generation
[
which
]
euen
curse
their
father
,
and
do
not
blesse
their
mother
:
12
A
generation
cleane
in
their
owne
eyes
,
although
they
haue
not
bene
washed
from
their
[
*
](A07874-e68270-b)
*
Exerement
or
dung
.
filthinesse
:
13
Ageneration
,
whose
eyes
how
hautie
are
they
?
and
whose
eyelids
lift
vp
themselues
:
14
Ageneration
,
whose
teeth
[
are
]
swords
,
and
their
cheeke
teeth
,
kniues
,
to
consume
the
poore
cut
of
the
earth
,
and
the
needie
from
amongst
men
.
Here
is
shewed
that
accusers
of
poore
seruantes
,
and
oppressors
of
the
needie
whosoeuer
,
are
in
the
number
of
those
notorious
wicked
people
,
who
of
all
other
are
most
vngodly
.
For
foure
sorts
of
such
wicked
persons
are
in
these
verses
rehearsed
and
noted
.
By
the
which
number
of
foure
,
the
wise
Agur
in
the
doctrine
following
,
goeth
about
to
teach
vs
manie
profitable
lessons
.
The
first
of
these
euill
stocks
or
generations
and
kinreds
are
those
,
Which
curse
their
father
,
and
blesse
not
their
mother
:
that
is
(
as
Paul
speaketh
to
Timothie
)
who
are
disobedient
vnto
parents
,
Let
therefore
,
(
as
the
Apostle
exhorteth
,
)
euerie
one
laie
aside
all
pollution
of
the
flesh
and
of
the
spirit
.
Whose
eyes
are
hautie
,
&
whose
eye
lids
lift
vp
themselues
.
The
proud
people
of
the
world
are
here
noted
by
the
signes
of
arrogancie
,
to
wit
,
the
casting
of
the
eye
vpward
,
to
behold
high
and
loftie
things
,
and
the
lifting
vp
of
the
eye
lids
vnto
the
same
entent
and
purpose
.
For
the
eye
is
as
it
were
the
star
of
the
forehead
,
and
the
glasse
of
the
minde
.
Looke
what
affections
are
in
the
heart
,
they
are
easily
discerned
by
the
eye
.
The
Apostle
Peter
noteth
out
wantons
hereby
,
that
their
eyes
are
full
of
adulterie
.
Iacob
perceiued
by
Labans
lookes
,
that
his
good
wil
was
not
toward
him
as
in
former
times
.
Dauid
going
about
to
cleare
himselfe
from
pride
,
speaketh
thus
vnto
the
Lord
,
O
Lord
I
am
not
high
minded
,
I
haue
no
proud
lookes
.
whose
teeth
are
swords
,
and
whose
cheek-teeth
are
kniues
,
to
consume
the
poore
out
of
the
earth
,
and
the
needie
from
among
men
.
Cruell
oppressors
are
noted
by
this
last
stocke
or
kindred
,
who
are
shewed
to
destroy
the
poore
by
their
accusations
,
tyrannie
,
strength
&
wicked
dealings
,
euen
as
beares
,
or
lions
,
or
wolues
,
&
such
beasts
,
who
hauing
sharpe
and
strong
teeth
,
deuour
the
silly
sheepe
and
lambes
.
By
these
comparisons
the
cutthroate
dealing
of
the
wicked
is
oft
expressed
in
the
Scripture
.
Dauid
in
the
Psalme
speaking
of
his
deadly
enemies
,
saith
,
I
am
among
the
huge
lyons
,
I
lye
among
the
firebrands
,
among
men
,
whose
teeth
are
speares
,
and
arrowes
,
and
whose
tongue
is
a
sharpe
sword
.
Salomon
going
about
to
note
out
false
accusers
,
there
is
(
saith
he
)
one
that
speaketh
wordes
like
the
pearcings
with
a
sword
,
but
the
tongue
of
wise
men
is
health
▪
Iohn
in
the
Reuelation
describing
the
persecuters
of
the
Church
,
wo
be
to
them
(
saith
Iude
)
for
they
haue
gone
the
way
of
Cain
.
The
fatherlesse
,
the
widow
,
the
poore
tenant
,
and
the
vnderling
,
can
not
resist
or
withstand
these
oppressors
.
But
the
Lord
will
take
their
part
&
reuenge
their
wrong
.
15
The
horsleach
hath
two
daughters
giue
,
giue
:
there
are
three
things
which
are
vnsatiable
,
[
yea
]
foure
,
which
do
not
say
,
hoe
.
16
The
graue
,
and
the
[
*
](A07874-e68800-b)
*
The
shutting
vp
of
the
womb
.
wombe
,
which
is
shut
vp
:
the
earth
is
not
satisfied
with
waters
,
and
the
fire
doth
not
say
hoe
.
These
similitudes
seeme
all
to
tend
to
expresse
the
condition
of
the
people
of
the
fourth
generation
before
mentioned
,
whose
insatiable
desires
can
neuer
be
satisfied
,
euen
as
the
things
here
spoken
off
,
neuer
say
there
is
inough
.
In
the
former
of
these
verses
Agur
declareth
,
that
in
the
course
of
nature
there
are
foure
things
which
cannot
be
sufficed
,
and
in
the
latter
,
he
sheweth
,
what
these
foure
things
are
.
The
two
daughters
of
the
horsleach
crie
,
giue
,
giue
,
that
is
to
say
,
two
things
are
not
sufficed
,
but
call
for
more
&
more
,
yea
three
things
,
yea
foure
things
are
not
satisfied
.
This
to
be
the
meaning
of
this
sentence
,
may
appeare
in
that
Agur
both
before
and
after
obserueth
the
number
of
foure
,
and
in
that
Amos
vseth
a
like
phrase
,
when
he
saith
,
for
three
transgressions
and
for
foure
,
that
is
for
foure
.
The
wise
man
then
here
riseth
vp
to
the
number
of
foure
,
as
it
were
by
certaine
steps
and
degrees
.
As
if
that
he
should
haue
said
,
the
horsleach
(
is
a
worme
keeping
in
the
water
,
which
hauing
once
begun
to
sucke
man
or
beast
,
leaueth
not
the
skinne
vntill
she
be
full
of
bloud
,
)
hath
two
forkes
in
her
toung
wherewith
she
sucketh
bloud
,
which
in
regard
of
their
greedie
vnsatiablenesse
may
be
called
,
giue
,
giue
,
yea
three
things
there
are
which
are
not
satisfied
,
yea
foure
things
which
say
not
hoe
.
The
nature
of
the
things
them selues
further
may
induce
vs
thus
to
vnderstand
this
place
.
For
first
the
graue
in
the
Hebrew
tongue
hath
his
name
of
crauing
,
and
it
is
as
it
were
a
mouth
,
which
neuer
being
filled
,
alwayes
crieth
no
hoe
.
Habakuk
speaking
of
the
vnsatiable
couetousnesse
of
the
Babilonian
expresseth
it
by
this
comparison
of
the
graue
,
saying
,
that
he
enlargeth
his
soule
as
the
graue
,
and
is
as
death
,
which
is
not
satisfied
,
but
gathereth
to
him self
all
nations
,
and
assembleth
to
him selfe
all
people
.
Before
in
this
booke
hath
also
bene
affirmed
,
as
the
graue
&
destruction
can
neuer
be
filled
:
so
the
eyes
of
man
can
neuer
be
satisfied
.
In
like
sort
againe
the
barren
wombe
is
not
satisfied
,
but
saith
,
giue
,
giue
.
It
pleaseth
the
Lord
to
lay
vpon
some
the
crosse
of
barrennesse
,
so
that
they
haue
no
children
which
may
resemble
them
,
or
beare
their
names
,
or
be
their
heires
.
These
commonly
take
their
estate
heauilie
,
and
as
wonderfully
in
this
respect
they
are
cast
down
,
so
infinit
is
the
desire
,
wherewith
they
couet
so
great
a
blessing
.
The
truth
hereof
may
appeare
in
Rachell
,
who
perceiuing
herselfe
to
be
barren
,
came
to
Iacob
her
husband
and
said
,
giue
me
children
,
or
else
I
dye
.
But
the
word
here
vsed
of
the
shutting
vp
of
the
wombe
may
be
referred
not
onely
to
those
,
which
are
barren
,
but
which
are
incontinent
.
And
indeed
such
,
as
the
Apostle
Peter
speaketh
,
haue
eyes
full
of
adulterie
,
satisfied
with
waters
,
but
drinketh
vp
great
showres
of
raine
and
flouds
,
which
sometimes
ouerflow
the
same
,
so
that
within
a
short
time
,
no
remnants
of
them
are
to
be
seene
.
My
soule
(
saith
he
)
thirsteth
after
thee
as
the
drie
landes
.
In
the
reuelation
of
S.
Iohn
it
is
likewise
said
,
that
when
the
Serpent
did
cast
water
after
the
woman
,
which
was
couered
with
the
Sun
,
the
earth
opened
her
mouth
,
and
dranke
vp
that
riuer
of
water
.
The
last
vnsatiable
thing
here
mentioned
is
the
fire
,
Which
neuer
saith
hoe
.
Euerie
one
knoweth
,
that
a
litle
fire
is
able
to
consume
whole
woods
,
yea
whole
kingdomes
and
nations
.
Therefore
Iames
speaking
of
the
desolation
which
the
tongue
worketh
,
saith
,
Behold
how
much
fuell
a
litle
fire
kindleth
.
And
before
in
this
booke
,
the
wrathfull
man
in
regard
of
the
hurt
which
he
doth
,
hath
bene
resembled
to
fire
and
burning
coales
.
These
properties
and
operations
of
the
creatures
are
naturall
,
to
wit
,
of
fire
to
consume
,
and
of
the
earth
to
drinke
vp
water
.
But
here
they
are
set
downe
,
not
onely
to
make
the
workes
of
God
knowne
vnto
vs
,
or
to
moue
vs
to
consider
the
courses
of
nature
,
but
to
reproue
sinne
,
&
namely
concupiscence
,
or
an
vnsatiable
coueting
of
euill
things
.
By
the
like
pictures
doth
Iude
reprooue
the
hypocrites
,
when
he
calleth
them
cloudes
without
raine
,
wandring
starres
,
trees
without
frute
,
and
so
forth
.
Yea
by
these
comparisons
,
the
scripture
often
rebuleth
the
vnordinate
affections
and
dealings
of
men
and
women
carried
about
with
manifold
lusts
,
as
the
Apostle
speaketh
,
who
in
generall
are
vnsatiable
as
all
these
creatures
,
&
in
particular
courses
like
to
euerie
one
of
them
.
17
The
eye
that
mocketh
his
father
,
or
despiseth
the
instruction
of
his
mother
,
the
rauens
of
the
valley
shall
picke
out
,
and
the
[
*
](A07874-e69190-b)
*
The
sonnes
of
the
Eagles
.
young
eagles
shall
eate
vp
.
As
in
the
verses
immediatly
before
set
downe
,
the
estate
of
the
last
generation
hath
bene
at
large
painted
out
:
so
in
this
,
the
destinie
and
lot
of
rebellious
children
and
stubborne
inferiours
spoken
of
in
the
first
generation
,
is
declared
.
In
the
former
part
of
this
sentence
,
the
fault
of
disobedient
children
is
declared
,
which
is
,
that
they
scorne
their
parentes
and
despise
them
.
They
are
so
farre
from
honouring
them
,
that
they
laugh
at
their
infirmities
,
transgresse
their
commandements
,
strike
them
,
or
curse
them
,
or
vse
some
like
misdemeanour
toward
them
.
Examples
of
this
disobedience
we
haue
in
Esau
,
Cham
,
Absolom
,
and
Adoniah
,
and
Ismael
.
In
the
latter
place
the
punishment
is
shewed
,
which
shal
fall
on
such
rebels
,
their
eyes
shall
be
pickt
out
,
and
eaten
vp
,
that
is
,
they
shall
be
put
to
death
,
yea
an
infamous
death
,
according
as
the
Lord
willeth
in
Ex.
21.17
.
For
by
the
eye
which
is
a
part
of
the
bodie
most
deare
,
the
whole
person
is
meant
,
and
by
the
digging
out
therof
,
the
vengeance
,
which
shall
fall
on
the
person
,
is
noted
.
But
moreouer
the
rauens
shall
dig
out
their
eye
,
or
the
young
eagles
eat
it
vp
.
As
nothing
is
more
pretious
then
the
eye
,
so
nothing
more
rauenous
than
the
rauen
,
or
more
able
to
deuour
then
the
young
lustie
eagle
full
of
strength
and
vigour
.
Here
then
is
shewed
,
that
the
birds
and
fowles
of
heauen
shal
pray
vpon
the
carkases
of
disobedient
children
,
which
shal
not
be
buried
,
but
want
this
honour
:
yea
and
that
those
parts
,
which
haue
bene
made
the
seates
of
scorning
,
and
abused
as
instruments
of
sin
,
shall
principle
be
reuenged
and
plagued
.
Indeed
in
this
life
,
all
stubborn
children
are
not
plagued
with
this
punishment
,
but
the
like
or
the
same
befalleth
them
in
this
world
,
or
else
in
the
world
which
is
to
come
,
shall
befall
them
.
When
troubles
and
wounds
betide
vngratious
youthes
in
this
life
,
surely
these
are
the
Lordes
rauens
and
eagles
.
And
these
sometimes
put
out
the
right
eye
or
take
away
the
life
.
But
when
the
foule
feendes
of
hell
shall
haue
leaue
to
flie
to
and
picke
at
their
soules
,
and
bodies
,
and
when
the
eagles
of
Satan
shall
be
gathered
about
their
carcases
and
feed
on
their
eyes
,
then
will
be
the
torment
indeed
:
and
then
shall
this
threatning
be
fully
accomplished
.
O
fearefull
punishment
then
of
disobedience
,
yet
answering
vnto
the
offence
.
O
miserable
children
,
who
shall
fall
into
the
hands
of
Satan
,
and
his
instruments
in
such
sort
.
18
These
three
things
are
hid
from
me
,
yea
these
foure
I
know
not
.
19
The
way
of
an
eagle
in
the
aire
,
the
way
of
a
Serpent
on
a
[
*
](A07874-e69300-b)
*
Or
recke
.
stone
,
the
way
of
a
ship
in
the
deepe
sea
,
and
the
way
of
a
man
in
a
maide
.
20
So
is
the
way
of
a
whorish
woman
,
shee
eateth
,
afterward
she
wipeth
her
mouth
,
then
she
saith
,
I
haue
not
wrought
iniquitie
.
Agur
in
these
verses
hauing
relation
to
the
second
generation
before
spoken
of
,
by
three
similitudes
declareth
that
adulterers
and
adulteresses
so
cunningly
couer
their
folly
,
for
the
most
part
,
as
that
hardly
or
not
at
all
they
can
be
espied
or
conuinced
.
When
as
the
eagle
flieth
in
the
aire
,
she
so
swiftly
passeth
out
of
one
place
into
another
,
that
no
sign
of
her
passage
can
possibly
be
discerned
.
Againe
,
when
as
the
Serpent
crawleth
on
a
rocke
,
or
stone
,
he
slideth
away
so
quickly
and
smoothly
,
that
no
print
of
his
bodie
,
or
proportion
of
any
part
thereof
doth
remaine
.
Finally
when
as
the
waters
haue
come
together
in
the
place
,
where
a
ship
hath
sailed
,
no
monument
or
note
of
the
passage
of
it
doth
any
where
appeare
.
In
like
sort
,
adulterers
&
adulteresses
so
cunningly
dissemble
their
wickednesse
,
as
that
notwithstanding
they
continually
commit
folly
,
yet
they
are
not
suspected
,
nor
can
be
conuinced
of
vnchastitie
.
Dauid
so
coloured
his
wicked
way
with
Bathsheba
,
by
going
about
to
make
Vriah
drunke
,
and
by
causing
him
to
be
slaine
,
as
that
euen
the
way
of
a
Serpent
on
a
rocke
might
assoone
haue
bene
traced
out
,
as
it
.
So
likewise
Potiphers
wife
couered
her
wantonnesse
with
such
cunning
,
as
that
she
seemed
innocent
to
her
husband
,
and
Ioseph
in
fault
.
Moreouer
,
as
here
further
is
shewed
,
euen
as
some
seruants
,
which
haue
eaten
a
thing
,
which
they
should
not
,
can
cleanly
wipe
their
mouthes
,
and
make
shew
that
they
neuer
touched
it
:
so
harlots
,
when
they
haue
bene
most
vnchast
,
will
seeme
to
be
free
from
all
vnchastirie
.
But
albeit
there
neither
is
anie
apparant
signe
of
vnchastitie
in
the
adulterer
,
which
defileth
the
married
or
vnmarried
woman
,
nor
yet
in
the
adulteresse
,
which
dealeth
deceitfully
with
the
guide
of
her
youth
:
yet
fornicators
and
adulterers
saith
the
Apostle
,
the
Lord
will
iudge
.
Their
wickednesse
is
hid
from
men
,
but
the
Lord
knoweth
their
thoughtes
and
their
wordes
.
The
wise
cannot
trace
them
,
but
he
can
detect
them
and
finde
them
out
.
21
Vnder
three
things
the
earth
is
moued
,
yea
vnder
foure
[
which
]
it
cannot
beare
.
22
Vnder
a
seruant
,
when
he
raigneth
,
and
a
foole
when
he
is
filled
with
meate
.
23
Vnder
an
hated
[
woman
]
when
she
is
married
,
to
conclude
[
vnder
]
an
handmaid
,
when
she
is
made
heire
to
her
mistresse
.
As
there
are
foure
secret
things
in
the
world
:
so
are
there
foure
vntollerable
burthens
of
the
earth
,
euen
certain
euill
persons
of
the
generation
of
those
,
who
haue
before
bene
affirmed
to
haue
hautie
eyes
.
One
sort
of
these
verie
troublesome
people
are
seruants
that
raigne
,
that
is
to
say
,
men
of
a
slauish
disposition
,
&
of
a
low
condition
,
aduanced
to
high
place
,
and
as
it
were
beggers
set
on
horsbacke
.
These
will
beate
their
fellow
seruants
,
and
play
the
tyrants
,
neither
can
the
common
people
ordinarily
well
brooke
them
.
Another
sort
of
vntollerable
wretches
are
fooles
filled
with
meate
,
that
is
to
say
,
wicked
men
abounding
in
wealth
,
or
faring
deliciously
euery
day
.
For
these
do
nothing
but
despise
the
poore
,
as
Naball
did
Dauid
,
decke
themselues
in
braue
apparrell
,
neigh
after
their
neighbours
wiues
,
and
ouer
charge
themselues
with
surfetting
and
drunkennesse
.
A
third
sort
of
makebates
,
are
wiues
hated
for
their
ill
conditions
or
deserts
,
who
cause
much
strife
in
the
familie
,
and
sometimes
great
hurly burly
in
the
common
wealth
.
The
Iewes
as
may
appeare
in
diuerse
places
of
the
scripture
,
handmaides
,
which
are
made
heires
to
their
mistresses
,
that
is
to
say
,
such
maide-seruants
as
succeed
them
in
goods
,
fauour
,
&
place
.
For
these
seruants
,
when
as
once
they
are
married
to
their
maisters
,
commonly
know
not
how
to
vse
their
prosperitie
aright
,
but
deale
very
insolently
as
Agar
did
.
Hence
arise
complaintes
of
the
seruants
,
of
the
children
,
yea
of
the
husband
himselfe
oftentimes
.
24
These
bee
foure
small
[
*
](A07874-e69650-b)
*
Of
the
earth
.
things
in
the
earth
,
neuerthelesse
they
are
wise
[
yea
]
exceedingly
wise
:
25
The
Pysmires
,
a
people
not
strong
,
which
yet
prepare
their
meate
in
summer
:
26
The
hil
Mise
,
a
people
not
mightie
,
which
yet
make
their
houses
in
a
rocke
.
27
The
Locusts
haue
no
King
,
yet
they
[
*
](A07874-e69730-b)
*
Yet
he
proceedeth
.
all
march
on
in
a
flocke
:
28
The
spider
catcheth
hold
with
her
hands
:
and
is
in
[
*
](A07874-e69770-b)
*
Of
a
Prince
.
princely
pallaces
.
As
sundrie
sorts
of
vices
haue
their
pictures
in
nature
:
so
likewise
haue
sundry
kindes
of
vertues
,
for
to
begin
with
wisedome
the
light
and
guide
of
all
vertues
,
there
are
sundry
creatures
which
being
prudent
in
their
kindes
,
may
teach
men
in
many
points
to
be
wiser
then
commonly
they
are
.
First
the
Ant
a
poore
sillie
worme
,
yet
by
an
instinct
of
nature
,
giuen
to
labour
and
forecasting
,
prouideth
necessaries
long
aforehand
.
Not
onely
philosophers
witnesse
,
but
experience
teacheth
,
that
she
trudging
and
drudging
vp
and
downe
,
whilest
yet
the
seed
is
abroad
in
the
field
in
the
summer
time
,
and
the
weather
is
faire
,
hoordeth
vp
prouision
against
the
winter
.
Again
,
although
she
is
but
a
small
and
weak
creature
,
yet
doth
she
carry
graines
sometimes
euen
bigger
then
her
bodie
.
And
now
then
what
a
shame
were
it
for
men
,
that
the
Ant
should
toyle
in
such
sort
for
the
getting
of
her
prouision
,
the
Ant
obserue
the
season
of
her
aduantage
,
the
Ant
foresee
the
state
of
times
to
to
come
:
but
they
,
indued
with
reason
,
with
learning
,
with
Religion
,
neglect
the
gathering
of
the
foode
of
their
soules
,
let
slip
the
opportunities
of
their
best
bargaines
about
matters
of
this
life
,
or
not
forecast
or
preuent
future
dangers
?
Indeed
some
are
weake
in
body
but
if
feeblenesse
hinder
not
the
ant
from
helping
her
estate
,
why
should
it
a
man
from
releeuing
his
?
Secondly
the
hill
mise
,
certaine
little
beasts
like
partly
to
a
mouse
,
partly
to
a
beare
,
whereof
was
great
store
in
Siria
,
haue
their
habitation
in
a
rocke
.
Albeit
they
haue
no
weapons
to
defend
them selues
with
,
nor
strength
of
limmes
:
yet
this
wit
they
haue
,
to
digge
or
finde
out
holes
in
stony
places
,
whereunto
to
flie
vpon
occasion
,
and
wherein
to
lay
their
young
ones
safely
.
If
the
contemptible
mise
haue
such
wit
in
prouiding
well
for
their
owne
safetie
,
as
also
of
their
young
ones
:
much
more
in
men
should
this
reason
be
found
,
as
also
the
meanes
vsed
by
them
,
to
make
their
estate
secure
.
This
is
to
be
done
by
them
principally
by
flying
to
God
in
prayer
,
by
building
on
the
rocke
Christ
Iesus
,
finally
by
seating
them
selues
,
where
are
the
exercises
of
the
word
:
But
secondly
they
may
also
,
yea
they
ought
to
vse
the
protection
of
Magistrats
,
the
helpe
of
friends
,
the
aduise
of
lawyers
,
to
conclude
whatsoeuer
person
or
thing
,
may
be
a
refuge
vnto
them
against
wrong
or
iniurie
.
As
concerning
the
locustes
,
whether
they
go
forth
to
solace
them selues
,
or
whether
to
destroy
a
country
,
this
propertie
they
haue
,
that
continually
they
keepe
companie
together
,
not
onely
holding
their
standing
places
or
obseruing
their
opportunities
of
rising
vp
&
resting
,
but
in
all
respectes
marching
as
it
were
in
battaile
aray
.
These
locustes
are
certaine
flies
with
long
legges
,
which
by
touching
the
corne
burne
it
in
part
and
deuoure
the
residue
.
Now
by
reason
of
their
flocking
in
such
heapes
it
commeth
to
passe
,
that
although
if
they
were
seuerall
alone
or
a
sunder
one
by
one
,
they
might
easily
be
destroyed
.
yet
being
in
multitudes
,
yea
armies
as
it
were
,
But
behold
(
saith
the
Prophet
)
how
good
and
pleasant
a
thing
it
is
for
brethran
to
dwel
euen
together
:
yea
behold
this
I
say
in
the
Locusts
.
Last
of
all
the
spider
is
a
creature
very
contemptible
,
but
her
art
doth
greatly
helpe
her
,
and
commend
her
.
For
she
vsing
her
feete
on
both
sides
as
hands
to
worke
,
spinneth
so
fine
a
thread
,
&
frameth
so
curious
a
web
,
that
she
seemeth
to
build
vnto
her selfe
,
and
to
inhabite
not
a
poore
or
rude
cotage
,
but
a
Princely
and
glorious
pallace
.
Let
vs
then
learne
by
her
example
this
point
of
wisedome
,
to
striue
euen
to
excell
in
some
trade
or
gift
of
minde
.
For
the
art
will
mainteine
the
artificer
,
yea
oft
the
gift
,
which
is
excellent
,
aduaunceth
him
which
is
therewith
indued
,
vnto
an
high
place
of
dignitie
in
Church
or
common
wealth
,
as
may
appeare
in
the
examples
of
Ioseph
,
Daniell
,
Dauid
,
with
diuers
others
mentioned
in
the
Scripture
.
The
spider
is
not
to
be
followed
indeede
in
her
venemous
disposition
,
but
in
her
art
to
imitate
her
is
a
prayse
.
Wherefore
the
vertuous
woman
is
commended
in
the
chapter
ensuing
for
setting
her
hands
to
the
wherue
,
and
her
fingers
to
the
spindle
.
Before
also
it
hath
bene
said
in
this
booke
Seest
thou
a
man
,
which
is
diligent
in
his
affaires
,
he
shall
stand
before
Princes
,
and
not
among
meane
personages
.
It
is
a
thing
prayse
worthy
to
attaine
vnto
any
meane
facultie
of
good
things
,
or
to
stand
in
the
second
or
third
place
among
the
vertuous
.
Neuerthelesse
,
euery
Christian
is
to
labour
to
be
exact
in
his
workes
,
to
follow
after
spirituall
gifts
with
a
ielousie
,
finally
to
seeke
after
such
a
spirit
of
wisedome
as
was
in
Bezaleell
and
Aholiab
.
29
These
three
things
[
*
](A07874-e69940-b)
*
Do
well
in
marching
,
do
well
in
walking
.
order
well
their
going
,
yea
these
foure
things
are
comely
in
their
pace
.
30
An
aged
lion
most
valiant
among
the
beasts
,
which
retireth
not
back
forfeare
of
any
.
31
[
An
horse
]
which
hath
his
loynes
girt
vp
,
[
*
](A07874-e70000-b)
*
Or
a
goate
.
and
a
goate
:
and
a
king
against
whom
[
*
](A07874-e70020-b)
*
Not
to
rise
vp
against
him
.
none
riseth
vp
.
As
Agur
in
the
former
verses
hath
shewed
vs
foure
schoolemaisters
of
wisedome
:
so
now
he
representeth
here
vnto
our
view
,
as
many
paternes
of
comelinesse
.
The
first
of
these
is
the
lion
,
which
going
to
any
place
trembleth
not
by
the
way
nor
flyeth
backe
,
though
he
see
the
eliphant
or
the
tiger
or
the
beare
,
but
proceedeth
on
forward
with
a
valiant
courage
.
The
second
is
the
horse
,
which
hauing
his
loynes
girt
vp
,
not
onely
praunceth
it
gallantly
,
but
couragiously
,
a
king
,
against
whom
none
riseth
vp
,
or
on
whom
a
most
honorable
gard
of
his
officers
attendeth
,
before
whom
the
enemies
quake
,
for
whom
the
subiectes
pray
,
vnto
whom
all
,
that
are
vnder
his
iurisdiction
,
yeeld
obedience
.
Such
a
king
carying
in
him
the
courage
of
a
lion
feareth
not
the
face
of
any
person
,
nor
ceaseth
for
any
daunger
to
go
forward
in
good
actions
.
Againe
girding
vp
his
loynes
as
the
horse
he
encountereth
with
his
aduersaries
and
taketh
vengeance
on
them
.
To
conclude
imitating
the
goate
in
this
respect
,
he
leadeth
by
his
example
the
people
committed
to
his
charge
vnto
all
vertuous
actions
and
exercises
of
Religion
.
In
these
respectes
the
Scriptures
sometimes
compare
the
Monarches
of
this
world
vnto
these
beasts
,
as
namely
in
the
7.
and
8.
of
Daniell
.
But
in
as
much
as
these
patternes
of
comelinesse
are
propounded
to
this
intent
,
to
teach
all
sortes
of
men
to
deale
orderly
in
matters
,
&
to
walke
seemelily
in
their
calings
,
both
Magistrates
,
Ministers
,
&
priuate
persons
are
to
learne
hereby
,
to
walke
more
orderly
then
vsually
they
do
.
Neuerthelesse
euery
one
is
to
take
heed
that
he
be
not
too
stately
,
or
lift
vp
him selfe
against
his
neighbour
,
into
which
sinne
yet
if
any
through
infirmitie
haue
fallen
,
he
is
to
recouer
him selfe
out
of
the
same
by
following
that
diuine
counsaile
,
which
is
giuen
in
the
verses
following
.
32
If
thou
hast
bene
foolish
in
lifting
vp
thy selfe
,
or
if
thou
hast
thought
[
some
euill
]
put
thine
hand
on
thy
mouth
.
33
For
[
as
]
the
pressing
of
milke
draweth
out
the
butter
:
and
the
wringing
of
the
nose
draweth
out
bloud
:
so
the
pressing
of
anger
draweth
out
strife
.
Those
,
who
haue
bene
ouertaken
with
anger
,
are
herein
exhorted
not
to
sinne
nor
let
,
the
sunne
go
downe
vpon
their
wrath
.
If
thou
hast
bene
foolish
in
lifting
vp
thy selfe
,
if
by
some
contemptuous
speech
or
boasting
behauiour
thou
hast
bewrayed
thy
follie
,
or
if
thou
hast
thought
,
yea
if
onely
thou
hast
bene
puffed
vp
in
mind
,
or
conceiued
some
mischief
in
thine
heart
,
put
thine
hand
to
thy
mouth
,
be
silent
,
do
so
no
more
,
abstaine
from
executing
it
,
Common
with
thine
heart
on
thy
bed
,
and
be
still
.
For
as
the
pressing
of
milke
draweth
out
butter
,
as
the
vehemencie
of
stirring
the
creame
causeth
it
at
last
to
take
an
other
nature
,
and
the
wringing
of
the
nose
draweth
out
bloud
,
as
the
rubbing
of
the
nostrels
to
much
,
causeth
bloud
to
fall
into
the
same
:
so
the
pressing
of
anger
draweth
out
strife
,
to
much
prouoking
either
of
a
mild
or
of
an
hastie
nature
causeth
brawling
,
yea
sometimes
bloudy
blowes
.
A
notable
example
of
the
truth
hereof
see
in
Asahell
2.
Samuell
.
2.21.22
.
THE
XXXI
.
CHAPTER
.
1
A
gathering
together
of
the
wordes
of
king
Lemuell
,
wherewith
his
mother
instructed
him
.
THis
chapter
consisteth
of
two
parts
,
the
one
the
title
,
the
other
the
discourse
it selfe
.
In
the
title
,
which
is
contained
in
this
entrance
thereof
,
two
persons
are
specified
,
the
one
,
Lemuell
,
or
Lemoêl
,
the
other
,
the
mothe●
of
this
Lemuell
.
Salomon
is
called
Lemuel
,
by
taking
away
the
first
letter
of
his
name
in
Hebrew
to
wit
Shin
,
&
by
adding
to
the
last
letter
thereof
the
word
El
,
which
signifieth
God
.
This
name
was
giuen
vnto
Salomon
by
his
mother
,
that
thereby
he
might
be
put
in
minde
,
that
as
his
parents
had
dedicated
him
to
the
Lord
,
so
the
Lord
had
promised
to
be
his
father
.
The
sentences
set
downe
in
this
chapter
,
are
called
the
wordes
of
king
Lemuell
,
not
for
that
they
were
vttered
by
him
,
but
for
that
they
were
committed
by
him
to
writing
,
when
as
now
he
was
a
king
.
They
are
then
the
wordes
not
of
Salomon
but
of
Salomons
mother
,
but
who
she
was
,
it
remaineth
now
to
be
inquired
.
It
is
manifest
,
that
the
mother
of
Lemuell
was
Beersheba
,
who
indeede
once
fell
most
grieuously
,
but
afterward
vnfaynedly
repenting
,
she
walked
in
the
feare
of
the
Lord
,
a
testimonie
whereof
we
haue
in
that
care
which
she
had
of
informing
her
son
therein
,
which
how
notably
she
did
,
may
appeare
in
the
preceptes
following
in
this
chapter
.
2
What
my
sonne
,
and
what
ô
sonne
of
my
wombe
,
and
what
ô
sonne
af
my
vowes
?
The
title
of
this
chapter
being
ended
,
the
discourse
it selfe
followeth
,
which
containeth
partly
a
preface
,
partly
sundry
preceptes
.
The
preface
comprehended
in
this
verse
,
declareth
,
how
Bathsheba
vsed
three
reasons
,
to
perswade
or
allure
Salomon
vnto
the
receiuing
of
her
instructions
.
The
first
reason
is
taken
from
the
bond
of
nature
,
what
my
sonne
?
This
argument
may
thus
be
concluded
,
a
sonne
ought
to
obey
his
parents
,
thou
art
my
son
:
thou
oughtest
therfore
to
obey
me
.
The
second
,
is
drawen
from
the
right
of
desert
.
What
ô
sonne
of
my
wombe
?
Thus
it
may
be
framed
,
he
which
hath
bene
bought
most
dearely
,
ought
to
obey
most
dutifully
,
thou
hast
cost
me
much
paine
,
thou
oughtest
them
with
all
reuerence
,
to
kearken
to
my
voyce
.
The
third
is
deriued
from
the
rule
of
pietie
or
Religion
,
and
what
ô
sonne
of
my
vowes
?
It
may
thus
be
made
plaine
,
he
for
whose
welfare
sacrifices
haue
bene
offred
and
promises
made
vnto
the
Lord
from
time
to
time
,
is
tyed
in
conscience
to
obey
that
person
in
lawfull
things
,
who
hath
made
and
performed
such
solemne
vowes
in
his
behalfe
,
thou
art
he
for
whom
sacrifices
haue
bene
offred
,
and
I
am
she
who
for
hath
made
such
vowes
,
conscience
then
bindeth
thee
to
heare
and
regard
my
preceptes
.
3
Giue
not
thy
strength
vnto
women
,
nor
thy
wayes
to
them
who
cause
kings
to
be
destroyed
.
The
Preface
being
finished
,
certaine
preceptes
now
follow
,
wherein
Bathsheba
partly
informeth
Salomon
how
to
carrie
him selfe
in
the
gouernment
of
the
common
wealth
,
and
partly
directeth
him
as
concerning
the
estate
of
a
priuate
familie
.
The
former
kind
of
instruction
is
of
two
sortes
,
the
one
shewing
what
vices
Salomon
is
especially
to
shunne
,
the
other
declaring
what
duties
he
is
to
practise
.
The
former
vice
from
which
Bathsheba
disswadeth
her
sonne
,
is
fornication
.
Giue
not
thy
strength
vnto
women
,
nor
thy
wayes
to
them
who
cause
kings
to
be
destroyed
.
who
cause
kings
to
be
destroyed
,
she
declareth
that
they
do
much
hurt
not
onely
to
the
persons
of
Princes
,
but
to
their
states
&
crownes
also
.
4
Farre
be
it
from
kings
(
ô
Lemoel
)
,
farre
be
it
from
kings
,
to
bib
in
wine
,
and
from
Princes
[
*
](A07874-e70730-b)
*
The
desire
of
.
to
desire
strong
drinke
.
5
Lest
[
*
](A07874-e70770-b)
*
Or
he
.
they
drinke
and
forget
the
decree
,
and
chaunge
the
iudgement
of
any
that
are
afflicted
.
6
Giue
ye
strong
drinke
vnto
him
that
is
ready
to
perish
,
and
wine
vnto
them
that
are
bitter
in
heart
.
7
Let
him
drinke
that
he
may
forget
his
[
*
](A07874-e70830-b)
*
Or
pouertie
.
affliction
,
and
remember
his
miserie
no
more
.
The
second
vice
from
which
Bathsheba
disswadeth
Salomon
,
is
drunkennesse
,
whereof
she
speaketh
in
these
words
.
Farre
be
it
from
Kings
ô
Lemoel
,
&c.
The
vse
of
wine
is
not
forbidden
Princes
in
these
wordes
,
Lest
they
drinke
and
forget
the
decree
&c:
seeing
otherwise
they
being
ouershot
,
may
so
for
the
time
loose
their
wits
,
as
that
they
neither
can
remember
the
written
law
,
nor
discerne
the
truth
.
Rather
then
,
Giue
ye
strong
drinke
vnto
him
that
is
readie
to
perish
,
and
wine
vnto
them
that
are
bitter
in
heart
.
In
this
verse
is
declared
,
that
strong
drinke
which
is
poyson
to
Princes
,
is
a
medicine
to
the
afflicted
.
The
sense
of
it
is
this
,
reach
out
a
large
cup
of
comfortable
drinke
to
that
party
,
who
by
reason
of
famine
or
weaknesse
,
or
wearinesse
,
is
at
deaths
doore
.
Bestow
also
a
good
cup
of
wine
,
(
which
creature
maketh
glad
the
hart
of
man
,
)
on
him
,
who
in
consideration
of
his
losses
or
crosses
,
is
swallowed
vp
with
extreme
sorrow
.
Let
him
drinke
that
he
may
forget
his
affliction
,
and
remember
his
misery
no
more
.
Let
him
,
who
by
reason
of
some
outward
aduersitie
is
readie
to
perish
,
take
a
plentifull
draught
of
strong
drinke
,
that
being
therewith
refreshed
,
he
may
not
thinke
of
the
matter
of
his
affliction
.
Moreouer
,
affoord
a
large
cup
of
wine
to
him
who
is
inwardly
troubled
in
mind
,
that
by
this
meanes
the
thorne
of
griefe
which
pricketh
his
hart
,
may
wholly
or
in
some
part
be
pulled
out
.
It
is
farre
from
the
intent
of
the
spirit
of
God
,
to
allow
excesse
or
carowsing
in
anie
,
neither
doth
the
doctrine
confirme
or
warrant
the
corrupt
custome
of
offering
strong
drinke
either
to
malefactors
drawne
to
execution
,
or
to
sicke
persons
labouring
on
their
deaths
beds
for
life
,
at
which
time
they
ought
to
be
most
sober
and
watchfull
.
Onelie
,
these
instructions
tend
to
declare
,
that
some
,
as
namely
those
who
are
in
extreme
aduersitie
,
cannot
onely
beare
a
large
quantitie
of
strong
drink
without
hurt
,
but
receiue
much
good
thereby
,
which
being
taken
in
the
same
measure
by
some
in
prosperitie
or
authority
,
would
vtterly
ouerthrow
them
,
or
make
them
vnfit
to
follow
their
callings
.
8
Open
thy
mouth
for
the
dumme
,
in
the
cause
of
all
the
[
*
](A07874-e70990-b)
*
See
this
phrase
.
Psal.
79.11
.
children
of
destruction
.
9
Open
thy
mouth
,
iudge
righteously
,
and
plead
the
cause
of
the
afflicted
and
the
poore
.
The
vertue
which
Bathsheba
would
haue
her
sonne
especially
to
remember
in
the
course
of
his
gouernment
,
is
here
specified
and
commended
by
her
vnto
him
.
[
*
](A07874-e71060-b)
*
See
Exo.
22.23
.
Ier.
23.6
.
Before
.
24.10.11
.
Open
thy
mouth
for
the
dumme
,
speake
boldly
in
the
behalfe
of
the
oppressed
,
who
because
they
cannot
or
dare
not
plead
for
themselues
,
may
well
be
called
dumme
.
In
the
cause
of
all
the
children
of
destruction
.
Maintaine
the
cause
of
all
who
are
wronged
,
neither
onely
of
those
who
are
vniustly
pursued
,
but
of
those
who
deseruing
no
such
matter
,
are
condemned
or
neere
to
be
executed
.
Open
thy
mouth
,
iudge
righteously
,
&c
,
minister
iustice
couragiously
and
indifferently
to
euerie
one
,
but
especially
maintaine
the
cause
of
the
fatherlesse
,
widow
,
stranger
,
and
poore
person
.
10
Who
shall
finde
a
vertuous
woman
?
for
her
price
is
farre
aboue
the
pearle
.
Bathsheba
commeth
now
to
describe
and
commend
a
good
huswife
.
Her
most
rare
excellencie
is
shewed
in
this
verse
.
By
demanding
the
question
she
declareth
,
that
many
find
bewtifull
&
rich
women
,
but
few
a
good
or
godly
wife
,
who
is
a
speciall
gift
of
God
.
By
comparing
a
vertuous
woman
with
pearles
,
shee
insinuateth
that
she
is
not
onely
a
rare
but
an
excellent
blessing
of
the
Lord
.
For
it
is
well
knowne
,
that
pretious
stones
or
pearles
,
are
in
great
account
among
all
people
.
Moses
praiseth
the
riuers
of
paradise
by
the
pretious
stones
which
therein
are
found
.
Iohn
resembleth
the
pillers
of
heauen
vnto
pretious
stones
,
and
the
gates
thereof
vnto
pearles
.
In
the
garments
of
Aaron
the
Lord
would
haue
diuers
pretious
stones
placed
,
to
the
end
they
might
be
most
pretious
and
glorious
.
Thus
much
then
here
is
shewed
,
that
an
honest
matrone
is
a
singular
iewell
,
and
the
glorie
of
a
familie
.
The
heart
of
her
husband
trusteth
in
her
,
and
he
shall
haue
no
need
of
spoile
.
12
She
will
do
him
good
and
not
euill
,
all
the
daies
of
her
life
.
Herein
is
shewed
,
how
the
vertuous
woman
behaueth
her selfe
toward
her
husband
,
who
is
the
chiefe
in
the
familie
,
or
among
those
with
whom
she
is
conuersant
.
The
heart
of
her
husband
trusteth
in
her
.
Her
husband
whether
he
be
absent
or
present
,
neuer
doubteth
either
of
her
chastitie
,
or
of
her
secrecie
,
or
of
her
care
in
looking
to
her
familie
.
And
he
shall
haue
no
neede
of
spoile
.
Moreouer
,
he
shall
not
want
any
necessaries
,
or
through
pouertie
be
compelled
to
robbe
or
spoile
abroad
,
because
this
good
matrone
will
fill
his
house
with
plentie
of
all
things
needfull
or
delightsome
.
She
will
do
him
good
&
not
euill
,
all
the
daies
of
her
life
.
The
vertuous
wife
is
constant
in
her
loue
toward
her
husband
.
In
youth
,
in
age
,
in
prosperitie
,
in
aduersitie
,
in
sicknesse
,
in
health
,
she
doth
what
good
she
can
vnto
him
,
in
his
body
,
his
soule
,
&
his
estate
.
She
prouideth
such
food
as
may
nourish
him
,
she
stirreth
him
vp
to
serue
God
,
she
saueth
his
goods
as
much
as
is
possible
.
She
lowreth
not
on
him
with
her
lookes
,
she
crosseth
him
not
in
her
words
,
she
vexeth
him
not
by
her
deeds
.
If
she
know
any
thing
which
will
please
or
profit
him
,
about
that
she
goeth
with
all
speed
.
If
she
perceiueth
ought
that
will
offend
or
hurt
him
,
that
she
auoydeth
and
shunneth
with
all
care
.
13
She
seeketh
woole
and
flaxe
,
and
worketh
it
chearefully
with
her
hands
.
The
labour
wherein
this
good
huswife
exerciseth
her selfe
,
is
specified
in
this
sentence
.
She
seeketh
woole
and
flaxe
,
she
doth
occupie
her selfe
in
those
workes
,
which
as
they
are
proper
to
her
sex
,
so
are
they
profitable
for
her
familie
,
in
as
much
as
woole
and
flaxe
being
trimmed
and
perfected
,
serue
to
make
couerings
and
cloathings
.
And
worketh
it
chearefully
with
her
handes
.
She
not
onely
prepareth
the
matter
of
worke
,
but
laboureth
her selfe
with
a
delite
and
courage
.
14
She
is
like
the
ships
of
marchants
,
she
bringeth
her
foode
from
a
farre
.
Herein
the
painfulnesse
and
prouidence
of
the
vertuous
woman
is
painted
out
by
a
very
fit
similitude
.
As
then
marchants
ships
carying
forth
some
one
commoditie
to
forrein
countryes
,
returne
thence
bringing
home
sundry
other
for
it
;
so
she
sending
out
or
selling
her
cloth
,
therewith
buyeth
corne
,
oyle
,
and
spices
,
and
by
her
wisedome
bringeth
into
her
house
,
the
things
which
growing
in
other
shires
or
countryes
came
from
farre
.
Thus
she
is
fraught
as
full
of
necessary
prouision
,
as
any
vessell
on
the
sea
is
with
wares
.
15
And
she
riseth
whiles
it
is
yet
night
,
and
giueth
the
portion
to
her
houshold
,
and
the
[
*
](A07874-e71430-b)
*
Or
according
to
some
the
task
.
ordinarie
to
her
maydes
.
First
here
,
the
watchfulnesse
of
the
good
matrone
is
commended
.
She
riseth
whilest
it
is
yet
night
.
She
is
stirring
betimes
in
the
morning
euen
before
the
light
,
being
vnlike
to
the
nice
dames
of
these
dayes
,
She
giueth
the
portion
to
her
houshold
,
and
the
ordinarie
to
her
maydes
.
Albeit
she
rayseth
vp
her
seruannts
betimes
to
worke
,
yet
she
is
not
cruell
toward
them
,
but
giueth
them
their
foode
in
due
season
.
16.1
.
1.
Chro.
16.
for
proofe
hereof
.
Housholders
and
rulers
in
old
time
did
not
giue
their
seruants
so
much
foode
as
they
would
deuoure
,
but
they
gaue
to
euery
one
a
certaine
portion
of
bread
and
meate
.
16
She
considereth
a
field
and
getteth
it
,
and
with
the
frute
of
her
hands
she
planteth
a
vyneyard
.
Now
Bathsheba
declareth
,
how
a
good
houswife
increaseth
her
substance
by
all
good
meanes
.
She
considereth
a
field
and
getteth
it
.
She
by
her
diligent
labour
hauing
gotten
money
or
money
worth
,
after
due
consideration
of
euery
thing
,
bargaineth
for
a
parcell
of
ground
,
whereby
great
commoditie
may
redounde
vnto
her
,
in
as
much
as
land
being
well
tilled
,
bringeth
forth
corne
and
much
good
frute
.
And
with
the
frute
of
her
hand
she
planteth
a
vyneyard
.
Moreouer
,
by
the
gaine
of
her
labour
she
purchaseth
a
vineyard
,
which
being
a
pretious
possession
,
she
setteth
it
with
most
choise
plants
.
She
is
then
vnlike
to
those
Iezabels
who
by
wicked
meanes
draw
vnto
them selues
or
their
husbands
,
17
She
girdeth
her
loynes
with
strength
,
and
strengtheneth
her
armes
.
Herein
is
shewed
,
after
what
sort
the
painfull
wife
followeth
her
businesse
.
She
girdeth
her
loynes
with
strength
,
&c.
As
one
ready
to
runne
a
race
,
or
to
wrestle
with
a
champion
,
she
flieth
about
her
worke
,
and
setteth
on
it
with
a
courage
.
Her
garments
hang
not
loose
about
her
,
but
she
tucketh
them
vp
that
she
may
be
the
more
nimble
.
She
is
then
vnlike
to
many
nice
dames
,
who
wil
set
their
finger
to
no
worke
,
nor
scant
stirre
about
the
house
.
18
She
tasteth
that
her
marchandise
is
good
,
her
candle
is
not
put
out
in
the
night
season
.
As
before
the
vertuous
woman
hath
bene
commended
for
her
early
rising
,
so
now
she
is
praysed
,
for
her
late
sitting
vp
about
her
worke
.
She
tasteth
that
her
marchandise
is
good
,
she
findeth
by
experience
,
that
her
selling
of
cloth
is
profitable
,
her
candle
is
not
put
out
in
the
night
season
,
for
this
cause
she
sitteth
vp
late
at
her
worke
,
being
loth
to
loose
any
time
.
19
She
putteth
her
hands
to
the
wheele
,
and
her
hands
handle
the
spindle
.
As
before
this
painfull
matrone
was
brought
in
dressing
and
carding
her
woole
and
flax
,
so
now
she
is
presented
to
our
view
,
spinning
and
perfecting
the
same
.
This
worke
is
most
agreable
to
that
sex
,
most
needefull
for
the
familie
,
and
may
be
followed
at
all
times
,
for
which
causes
it
is
not
by
women
to
be
neglected
.
20
She
openeth
the
palme
of
her
hand
to
the
poore
,
and
stretcheth
out
her
hands
to
the
needie
.
The
vertuous
matrone
is
commended
now
for
her
liberalitie
.
She
openeth
the
palme
of
her
hand
to
the
poore
,
She
giueth
plentifully
to
those
who
want
,
and
stretcheth
out
her
handes
to
the
needie
.
Moreouer
,
she
franckly
reacheth
out
her
almes
to
those
who
are
in
necessitie
.
She
is
then
vnlike
to
those
sauing
cribs
among
vs
now
a
dayes
,
who
will
rather
see
the
poore
members
of
Christ
perish
then
bestow
a
peny
on
them
.
21
She
feareth
no
hurt
to
her
familie
thorough
the
snow
,
for
all
her
familie
is
cloathed
with
double
.
The
wise
matrone
is
here
praysed
for
her
forecast
.
She
feareth
no
hurt
to
her
familie
,
&c.
she
prouideth
aforehand
shift
of
warme
and
thicke
clothes
for
all
vnder
her
roofe
or
gouernement
,
that
they
may
be
harnessed
against
the
extreme
cold
of
winter
.
22
She
maketh
her selfe
[
*
](A07874-e72010-b)
*
Or
couerlit●
.
carpets
,
fine
linen
and
purple
is
her
aray
.
Now
,
the
good
huswife
is
commended
,
for
her
furnishing
of
her selfe
with
ornamentes
meete
for
her
degree
.
She
maketh
her selfe
carpets
,
&c.
Of
the
woole
and
flaxe
which
she
got
at
the
beginning
,
she
worketh
and
prepareth
store
of
comely
couerings
for
boord
and
bed
,
and
garments
for
her
body
.
Fine
linen
and
purple
were
the
richest
attire
in
auncient
times
,
as
may
appeare
in
that
it
is
said
of
the
rich
man
in
the
Gospell
,
that
he
was
clothed
in
purple
and
fine
linen
.
God
disaloweth
not
in
women
decent
apparell
,
no
nor
rich
attire
,
so
that
they
keepe
them selues
within
their
degrees
,
and
be
of
a
lowlie
minde
.
But
if
they
be
proud
or
loue
gay
garments
,
God
will
giue
them
a
sackcloth
in
steed
of
a
silke
gowne
,
23
Her
husband
is
knowen
in
the
gates
,
when
he
sitteth
with
the
elders
of
the
land
.
The
prayse
of
the
vertuous
matrone
is
herein
enlarged
,
by
the
care
which
she
hath
of
prouiding
comly
apparell
and
rich
ornaments
for
her
husband
.
Her
husband
is
knowen
in
the
gates
,
&c.
her
husband
also
shineth
as
a
starre
in
those
costly
and
curious
robes
,
which
she
by
her
cunning
hath
made
for
him
,
in
regard
whereof
also
he
is
the
more
noted
,
spoken
off
,
&
reuerenced
in
the
place
of
iudgement
,
where
he
sitteth
on
the
bench
with
the
other
rulers
of
the
countrey
.
For
in
old
time
,
women
especially
were
exercised
in
making
and
working
of
garments
,
who
haue
a
gift
giuen
them
by
the
Lord
that
way
,
so
that
oftentimes
they
excell
men
in
needle
works
.
In
old
times
also
,
iudgements
and
contracts
were
exercised
and
kept
,
24
She
maketh
[
*
](A07874-e72190-b)
*
Or
lawne
,
or
cambricke
.
sheets
and
selleth
them
,
&
giueth
girdles
to
the
marchants
.
Bathsheba
now
reporteth
,
that
the
good
houswife
contenteth
not
her self
only
,
with
preparing
of
garments
for
the
vse
of
her
seruants
,
for
her
owne
vse
,
&
for
her
husbands
vse
,
but
that
she
maketh
comely
ornaments
to
sell
,
to
the
end
she
may
enrich
her
estate
.
The
Hebrew
word
translated
sheets
,
doth
not
only
signifie
any
such
fine
linnen
as
lyeth
on
the
bed
,
but
anie
linnen
vesture
which
men
weare
,
or
fine
cloth
wherein
the
bodie
is
enwrapped
when
the
life
is
departed
out
of
it
.
25
Strength
and
honor
is
her
clothing
,
and
she
laugheth
at
times
to
come
.
The
vertuous
woman
is
herein
affirmed
to
be
inwardly
decked
with
sundrie
gifts
of
the
holy
Ghost
,
Strength
and
honor
is
her
clothing
,
courage
or
pacience
,
together
with
comely
behauiour
,
consisting
in
sobrietie
,
chastitie
,
and
such
like
vertues
,
are
as
it
were
her
spirituall
apparell
.
She
endureth
all
labours
and
aduersities
constantly
and
without
shrinking
.
Againe
,
she
carrieth
her selfe
in
all
meeknesse
,
modestie
,
●9
.
10.25
.
&
as
it
were
with
a
grace
in
all
her
actions
.
And
she
laugheth
at
times
to
come
,
she
is
secure
as
concerning
the
losses
or
crosses
which
in
time
to
come
may
befall
her
.
She
feareth
not
the
danger
of
child
bearing
,
or
death
,
or
the
day
of
iudgement
.
Yea
on
the
contrarie
side
,
she
reioyceth
to
thinke
,
what
rewards
of
her
paines
she
shal
receiue
in
the
end
.
Euen
as
then
a
valiant
souldier
putting
on
him
strong
and
bright
harnesse
,
marcheth
boldly
in
the
field
,
not
fearing
the
speare
nor
sword
of
the
aduersarie
:
so
she
albeit
a
woman
,
yet
taking
to
her
the
courage
of
a
man
,
yea
being
armed
with
the
whole
armour
of
God
,
is
patient
in
enduring
present
afflictions
,
and
secure
as
touching
troubles
to
come
.
Let
then
Christian
women
decke
them selues
with
modestie
and
sobrietie
,
rather
then
with
frizled
haire
,
or
gold
,
or
pearles
,
or
costly
attire
.
Let
them
be
afrayd
of
no
terror
,
considering
,
that
as
if
they
continue
in
the
faith
and
in
sobrietie
,
they
shall
be
saued
euen
in
the
state
of
bearing
of
children
,
so
it
is
a
thing
praiseworthie
in
them
,
who
by
constitution
of
bodie
are
weake
,
and
by
disposition
of
mind
timerous
,
to
be
so
sanctified
by
grace
and
fortified
by
Gods
spirit
,
as
to
endure
all
things
to
the
glorie
of
God
,
and
to
feare
nothing
which
God
hath
forbidden
to
feare
.
26
She
openeth
her
mouth
in
wisedome
,
and
the
law
of
grace
is
in
her
tongue
.
She
openeth
her
mouth
in
wisedome
,
she
talketh
not
rashly
,
vndiscrretly
,
or
vnseasonably
of
matters
,
but
prudently
&
soberly
.
And
the
lawe
of
grace
is
in
her
toung
.
Moreouer
,
she
speaketh
not
of
toyes
or
of
trifles
,
but
of
faith
,
of
repentance
,
of
the
feare
of
God
,
of
such
other
duties
and
points
of
religion
.
This
is
that
wherof
the
Apostle
Paule
speaketh
,
when
in
his
Epistle
to
Titus
he
requireth
of
Christian
matrones
,
that
they
instruct
the
younger
vnto
sobrietie
,
to
be
louers
of
their
husbands
,
and
louers
of
their
children
.
27
She
ouerseeth
the
waies
of
her
houshold
,
and
eateth
not
the
bread
of
idlenesse
.
The
vertuous
matrone
is
in
these
wordes
further
commended
for
her
faithfull
discharging
of
her
dutie
in
her
calling
and
house
.
She
ouerseeth
the
waies
of
her
houshold
,
as
her
mouth
is
seasoned
with
grace
,
so
her
eyes
are
watchfull
to
see
what
euerie
one
doth
,
&
to
looke
that
nothing
be
lost
which
ought
to
be
saued
.
She
is
resembled
here
vnto
one
,
who
standing
in
his
watch
,
moueth
his
eies
hither
and
thither
to
see
who
is
comming
and
who
is
going
.
But
here
also
this
is
to
be
obserued
,
that
she
goeth
not
about
to
spie
what
is
done
in
other
mens
houses
,
but
that
she
ouerseeth
her
owne
.
Moreouer
,
as
is
added
,
She
eateth
not
the
bread
of
idlenesse
.
28
Her
children
rise
vp
and
call
her
blessed
:
her
husband
also
praiseth
her
,
saying
,
29
Many
[
*
](A07874-e72680-b)
*
Or
daughters
.
women
haue
done
vertuously
,
but
thou
surmountest
them
all
.
30
Fauour
is
deceitfull
,
and
bewtie
is
vain
,
a
woman
that
feareth
the
Lord
,
she
shal
be
praised
.
31
Giue
her
of
the
fruites
of
her
hands
,
and
let
her
workes
praise
her
in
the
gates
.
In
this
conclusion
of
the
Chapter
,
Bathsheba
declareth
,
that
the
vertuous
matrone
of
whom
shee
hath
spoken
all
this
while
,
getteth
exceeding
praise
vnto
her selfe
,
by
her
wise
gouerning
of
her
house
.
Her
children
rise
vp
and
call
her
blessed
,
her
sonnes
and
daughters
come
vp
to
preferment
and
honour
,
by
reason
that
they
haue
bene
well
brought
vp
by
her
.
Moreouer
,
they
testifie
in
word
&
deed
,
that
their
mother
hath
not
neglected
them
,
nor
let
them
done
what
they
list
in
their
youth
,
but
brought
them
vp
in
the
feare
of
God
and
good
qualities
,
for
which
cause
they
extoll
her
.
On
the
contrary
side
,
many
children
now
adaies
curse
their
mothers
,
because
they
cockered
and
spoiled
them
when
they
were
young
,
and
indeed
well
may
they
,
seeing
for
want
of
good
education
in
tender
yeares
,
they
come
in
elder
age
to
misery
&
shame
.
Her
husband
also
praiseth
her
saying
,
neither
onely
do
the
children
of
the
godlie
matrone
commend
her
,
but
her
husband
also
praiseth
her
,
concluding
her
in
thought
and
speech
,
to
be
the
onelie
paragon
of
the
world
.
Many
women
haue
done
vertuosly
,
but
thou
surmountest
them
all
.
To
the
end
that
the
husband
of
this
vertuous
wife
,
may
highly
extoll
her
according
to
her
desert
,
herein
he
compareth
her
with
other
women
,
who
haue
verie
well
discharged
their
duties
,
but
not
so
worthilie
as
she
.
Many
women
&c.
Thou
surpassest
euen
the
most
excellent
matrones
that
euer
liued
.
Fauour
is
deceitfull
and
bewtie
is
vaine
,
a
woman
that
feareth
the
Lord
,
she
shall
be
praised
.
Now
,
the
louing
husband
to
the
ende
that
he
may
shew
,
that
a
vertuous
woman
is
onely
and
truly
worthie
to
be
praised
,
compareth
her
with
those
,
whom
the
multitude
is
wont
most
to
esteeme
and
commend
.
Fauour
is
deceitfull
,
comelinesse
of
personage
or
an
outward
grace
,
is
as
a
shadow
which
hath
no
substance
.
Moreouer
,
it
causeth
men
oftentimes
to
go
astraie
.
Finally
,
vnder
it
,
many
vices
are
hid
.
For
diuerse
that
haue
well
fauoured
countenances
,
haue
ill
fauoured
conditions
.
Bewtie
is
also
vaine
.
A
good
colour
or
a
good
complexion
,
is
but
a
fading
floure
,
which
by
sicknesse
,
sorrow
,
age
,
and
death
,
withereth
and
decaieth
.
Indeed
these
two
things
,
are
of
themselues
good
things
,
for
the
which
sundrie
women
in
the
scripture
are
praised
,
2
▪
5.
Hester
,
Hest
.
2.
See
the
same
●udgement
of
the
Spirit
of
God
.
1.
Pet.
33.
1.
Tim.
●
.
9
.
Such
women
were
Nanna
,
Debora
.
Marie
,
●nd
Elizabeth
.
but
they
are
but
fraile
good
things
,
and
inferiour
to
the
feare
of
God
.
For
this
cause
it
is
further
more
said
,
That
,
a
woman
that
feareth
the
Lord
,
she
shall
be
praised
.
The
garland
of
praise
is
onely
to
be
set
on
her
head
,
who
beleeueth
in
God
,
repenteth
of
her
sinnes
,
practiseth
good
workes
,
and
walketh
faithfully
in
her
calling
.
Giue
her
of
the
frutes
of
her
hands
,
and
let
her
workes
praise
her
in
the
gates
.
In
this
last
verse
,
husbandes
are
prouoked
to
recompence
the
paines
of
a
vertuous
wife
with
due
rewards
.
Giue
her
of
the
frutes
of
her
hands
,
euen
as
in
games
and
conflicts
,
the
conquerers
are
both
rewarded
with
some
price
,
&
praised
openly
in
some
publike
assemblie
by
a
solemne
proclamation
:
so
let
the
vertuous
matrone
hitherto
spoken
off
,
enioy
and
receiue
necessaries
and
worldly
goods
,
which
shee
hath
gotten
with
her
owne
hands
,
and
let
her
be
commended
,
not
in
corners
alone
,
but
in
publike
places
.
Diuerse
husbands
are
so
wicked
and
dogged
to
their
wiues
,
that
although
they
be
not
onely
well
giuen
,
but
so
painful
and
gainfull
in
their
callings
,
that
they
euen
by
their
industrie
maintaine
all
;
yet
they
keepe
them
oftentimes
without
a
peny
in
their
purse
,
neither
will
they
affoord
them
a
good
word
.
But
how
so
euer
such
miserable
wretches
deale
thus
hardly
with
their
faithfull
and
painfull
yokefellowes
,
yet
such
vertuous
women
as
dutifully
walke
in
their
callings
,
shall
be
commended
alwaies
by
the
good
,
and
rewarded
by
God
himselfe
.
But
(
to
conclude
this
point
&
therwith
this
treatise
)
the
praise
of
a
vertuous
woman
is
here
so
largely
set
down
,
and
so
exactly
handled
,
not
only
to
the
end
that
Salomon
might
be
directed
in
the
choise
of
his
wife
,
but
that
the
price
of
such
a
iewell
,
being
made
knowne
to
all
,
the
goodnesse
of
the
Lord
in
giuing
such
an
helper
to
man
,
may
appeare
the
more
clearely
,
such
an
helper
I
say
,
as
may
not
only
greatly
further
him
in
the
affaires
of
this
life
,
but
as
a
fellow
heire
of
glorie
,
go
hand
in
hand
with
him
vnto
heauen
,
there
to
remaine
for
euer
with
Christ
,
in
whom
is
neither
male
nor
female
,
who
is
the
head
of
man
as
man
is
the
head
of
the
woman
,
but
the
head
of
Christ
is
God
euen
the
Father
,
to
whom
with
the
Sonne
,
and
the
Spirit
,
three
incomprehensible
persons
in
one
infinite
essence
,
be
all
praise
and
glorie
,
both
now
and
for
euermore
.
Amen
.
Amen
.
FINIS
.