Capi. Primo.

THe Prouerbes of Salomon the sonne A of Dauid kyng of Israel, to learne wisdō, and instructiō, and to perceaue the wordes of vnderstandynge & therby to receaue prudence, ryghteousnes iudgement, and e­quyte.

That the very simple myght haue wit and that yonge men myght haue know­ledge, and vnderstandynge.

By hearyng, the wyse man shal come by more wysdom, and he that is endued wyth vnderstandyng, shal optayne wyt to parceaue a parable, and the interpre­tacion thereof, the wordes of the wyse, and the darke speaches of the same

Iob. 28. d Eccle. 1. c Psa. 26. b Prou. ix. cThe feare of the Lord, is the beginnynge of wysdome: but fooles despyse wysdome, and instruction.

B My sonne heare thy fathers doctrine and forsake not the lawe of thy mother for that shal brynge grace vnto thy heed and shall be as a cheyne aboute thy nec­ke.

My sonne, consent not vnto synners, if they entyse the, and saye, come with vs, we wyl laye wayte for blode, and lurke priuely for the innocent without a cause we shal Psa. 124 a swalowe them vp lyke the hel, and deuoure them quicke, and whole, as those that go downe into the pyt.

So shall we fynde all maner of co­stely ryches, and fyll oure houses wyth spoyles.

Cast in thy lot amonge vs, and let vs haue all one purse.

My sonne, walke not thou with them, refrayne thy fote from theyr waye.

For Psa. 14. a their fete runne to euell, and are hastye to shed bloude.

But in vayne is the net layde forth be­fore the byrdes eyes.

Yea, they them selues laye wayte one for an others blode, and one of thē wolde slaye an other.

These are the wayes of al suche as be couetouse, that one wolde rauyshe ano­thers [Page] lyfe,

Pro. 13. [...]Wysdom cryeth without, and put­teth forth her voyce in the stretes.

She calleth before the congregacion in the open gates, and sheweth her wordes thorowe the Cytye sayenge.

O ye chyldren, how longe wyl you loue chyldishnes? how long wyl the scorners delyte in scornynge, and the vnwyse be enemyes vnto knowledge?

O turne you vnto my correccyon, lo, I wyl expresse my mynde vnto you, and make you vnderstande my wordes.

Esa. 55. b Iere. 8. aI haue called, and ye refused it: I haue stretched out my hand, and no man regarded it, but al my counsels haue ye despysed, & set my correction at nought

Therfore shal I also laughe in your destruction, & mocke you when that thing that ye feare, commeth vpon you, euen when the thynge that ye be afrayed of, falleth in sodēly like a storme, and your mysery lyke a tempest, yea whē trouble and heuynes commeth vpon you.

Then shal they cal vpon me, but I wil not heare, they shall seke me earlye, but they shal not fynde me.

And that because they hated knowe­ledge, and receaued not the feare of the Lord, but abhorred my councel, and despysed all my correction.

Therfore shall they eate the fruites of theyr own waie, and be filled with theyr owne inuencyons.

For the turninge awaye of the vnwise shall slaye them, and the prosperite of foles shalbe theyr owne destruccyon.

Pro. 3. dBut who so harkeneth vnto me, shall dwell safely, and be suer from any feare of euell.

Capi. ii.

A MY sonne, if thou wylte receaue my wordes, and kepe my com­maundemētes by the, that thou wilte encline thyn eares vnto wisdome, apply thyne hert then to vnderstanding.

For yf thou cryest after wisdome, and callest for knowledge if thou sekest after her as after moneye, and dyggest for her as for treasure, then shalte thou vnder­stande the feare of the Lorde, and fynde the knowledge of God.

Iaco. 1. a Eccle. 1. a and .7. cFor it is the Lorde that giueth wisdome, out of his mouth commeth know­ledge and vnderstandynge.

He preserueth the welfare of the righ­tuous, 3. Re. 3. b and .4. d and defendeth them that walke syncerely, he kepeth them in the ryghte pathe, and preserueth the waye of suche is serue him with godlynes.

Then shalt thou vnderstande ryghtu­ousnesse, B iudgemente, and equytie, yea and euery good waye.

When wysdome entreth in to thyne hert, and thy soule deliteth in knowlege then shall councell preserue the, and vn­derstandynge shall kepe the.

That thou mayeste be delyuered from the euell waye, and from the man that speaketh frowarde thinges.

From suche as leaue the right pathes and walke in the wayes of darckenesse, whiche reioyse in doynge euell, and de­lite in wicked thinges, whose wayes are croked, and they frowarde in theyre pa­thes.

That thou mayest be delyuered also C Pro. 5. a and .7. a from the straunge woman, and from her that is not thyne owne, whiche gy­ueth swete wordes, and which forsaketh the husbande of her youthe, and forget­teth the couenaunte of her God.

For her house is enclined vnto death and her pathes vnto hel.

Al they that go in vnto her, come not agayne, neyther take they holde of the [Page] waye of lyfe.

Therfore, walke thou in the way of suche as be vertuouse, and kepe the pa­thes of the ryghtuous.

For the Iust shal dwel in the land and they that be perfecte, shal remayne in it, but the vngodly shalbe roted out of the lande, and the wycked doers, shalbe ro­ted out of it.

Capi. iii.

A MY sonne Deut. 11. a forget not thou my lawe, but se that thyn hart kepe my commaundementes.

For they shal prolonge the dayes and yeares of thy lyfe, and bryng the peace.

Let mercy and faythfulnes neuer go from the, bynde them about thy necke, and wryte them in the tables of thyne harte

So shalt thou fynde fauoure and good vnderstandynge in the sight of god, and men,

Put thy trust in god, wyth all thyn hart, and leane not vnto thyn own wyt

In all thy wayes, haue respecte vnto B him, and he shall ordre thy goynges.

Esa. 10.2Be not wyse in thyne own conceyte [Page] but feare the Lorde and departe from e­uell, so shal thy nauel be whole, Rom. 12. c and thy bones stronge.

Tob. 4. bHonoure the Lorde wyth thy sub­staunce, and wyth the fyrstelynges of al thyne encrease Deut. 21. a Mal. 3. b Exo. 23. c and .34. c Heb. 12. b Apoc. 3. d (geue vnto the pore) so shal thy barnes be fylled with plentuosnes, and thy presses shal flow ouer with swete wyne.

My sonne despyse no the chastenynge of the Lorde, neyther faynte when thou arte rebuked of him.

For whom the Lorde loueth, hym he chasteneth, and yet delyteth in him, euen as a father in his owne sonne.

Well is him that fyndeth wisdome, and opteineth vnderstanding, for the gettinge of it is better then any marchaun­dyse of syluer, and the profyt of it is better then golde.

Prou. 8. aWysdome is more worth then pre­cyouse C stones, and all the thynges that thou canst desire, are not to be compared vnto her.

Vpon her ryght hande, is longe lyfe and vpon her lefte hande, is ryches and honoure.

Her wayes are plesaunt wayes, and al her pathes are peaceable.

She is a Gene. 2. b tree of lyfe to theym that layde holde vpon her, & blessed is he that [Page] kepeth her fast.

With wysdome hath the lorde layed the foundaciō of the earth, and thorow vnderstandynge hath he stablyshed the Heauens.

Thorow his wysdome the deapthes breake vp, and the Cloudes drop downe the dewe.

My sonne, let not these thinges depart from thyne eyes, but kepe my lawe and my councell, so shall it be lyfe vnto thy soule, and grace vnto thy mouth.

Then shalt thou walke safely in thy waye, and thy fote shal not stumble.

Pro. 1. dYf thou sleapest, thou shalte not be afrayde, but shalt take thy rest, and slepe D swetely.

Thou nedest not to be afrayde of anye sodayne feare, nether for the violent russhynge in of the vngodly, when it com­meth.

For the lorde shall stande by thy syde & kepe thy fote, that thou be not taken.

Withdraw no good thyng from them that haue nede, so longe as thyne hande is able to do it.

Saye not vnto thy neighboure, go thy waye and come agayne, to morowe wyl I geue the, where as thou haste now to geue hym.

Intende no hurte vnto thy neyghbour [Page] seynge he doth dwell in rest by the.

Stryue not lyghtely with any man, where as he hath done the no harme.

Pro. 1. cFolowe not a wycked man, & chose none of his wayes, for the Lorde abhor­reth the frowarde, but his counsel is a­monge the ryghtuous

The curse of the Lord is in the house of the vngodly, but he blesseth the dwellynges of the ryghtuous.

As for the scornefull, dothe not he laugh thē to scorne? but he geueth grace vnto the lowly

The wyse shal haue honoure in possession, but shame is the promocion that fooles shall haue.

Capi. iiii.

HEare, O ye chyldrē, the father A lye exhortacyon, and take good hede, that ye maye learne wys­dome.

For I haue giuen you a good doctrine forsake not ye my lawe.

For when I my selfe was my fathers deare sonne, and tenderly beloued of my mother he taught me also, and sayde vn­to me.

Deu. 6. b 11. c. 32. gLette thyne herte receaue my wordes, kepe my cōmaūdementes, and thou [Page] shalt lyue.

Get the wysdome, and get the vnder­standynge, forgette not the wordes of my mouth, and shrynke not from them.

Forsake her not, and she shall preserue the, loue her, and she shall kepe the.

The chefe poynte of wysdome, is that B thou be wyllynge to optayne wysdome, and before all thy goodes, to get the vn­derstandynge.

* Make moche of her, and she shall promote the.

Yea, yf thou embrace her, she shall brynge the vnto honoure.

She shall make the a gracyous heed, and garnishe the with a crowne of glory

Heare my sonne, & receaue my wordes & the yeares of thy lyfe shall be many.

I haue shewed the, the waye of wys­dome, and led the in to the right pathes.

So that if thou goest therin, there shal no straitnesse hinder the, and when thou ruimest, thou shalt not fall.

Take fast holde of doctrine, and lette her not go, kepe her: for she is thy lyfe.

Psal. 1. a and .27. aCome not in the path of the vngod­ly, and walke not in the waye of the wic­ked.

Eschue it, and go not therin, departe asyde, and passe ouer by it.

For they can not sleape, excepte they [Page] haue fyrste done some myschefe, neyther take they any rest, except they haue fyrst done some harme.

For they eate the breade of wickednes and drynke the wyne of robbery.

The path of the righteous shynneth as the light, that is euer brighter and brighter vnto the perfecte daye.

But the waye of the vngodly is as the D darknesse, wherin men fall, Deut. 6. [...] and .11. c or they be a­ware.

My sonne, marke my wordes, and en­clyne thyne eare vnto my sayenges.

Let them not departe from thyne eyes but kepe them euen in the midst of thyne herte.

For they are lyfe vnto all those that finde them, and health vnto al theyr bo­dyes.

Kepe thyne herte with all dilygence, for thereupon hangeth lyfe.

Put away from the a frowarde mouth and lette the lippes of sclaunder be farre from the.

Let thyne eyes beholde the thyng that is right, and lette thyne eye lyddes loke strayght before the.

Ponder the path of thy fete, and let al thy wayes be ordred a right.

Deut. 5. d and .27. dTurne not aside, nether to the righte hande, nor to the lefte, but witholde thy [Page] fore from euell.

* (For the Lorde knoweth the wayes that are on the ryght hande). As for the wayes that be on the lyfte hand, they be frowarde. For he shall dyrect thy go­ynges, and thy wayes shall he guyde in peace.

Capi v.

A MY sonne, geue hede vnto my wis­dome, and bowe thyne eare vnto my prudence, that thou mayst regarde good councell, and that thy lyps maye kepe knowledge.

Pro. 2. b and .7. aApplye not thou thy selfe to the desceytfulnes of a woman.

For the lyppes of an harlotte are a droppyng hony combe, and her throte is softer then oyle.

But at the laste, she is as bytter as wormewod and (her tonge) as sharpe as a two edged sworde.

Her fete go downe vnto death, and her steppes pearse thorow vnto hell.

B She regardeth not the pathe of lyfe, so vnstedfast are her waies, that thou canst not knowe them.

Heare me nowe therfore (O my sonne) [Page] and departe not from the wordes of my mouthe.

Kepe thy waye far from her, and come not nye the dores of her howse.

That thou geue not thy strength vnto other, and thy yeares to the cruell.

That other men be not, fylled with thy goodes, and that thi labours come not in a straunge house.

Yea, that thou mornest not at the laste (whē thou hast spent thy body and goo­des) and then saye, Alas, why hated, I nourtour: why dyd my herte despyse correccyon?

Wherfore was not I obediente vnto C the voyce of my teachers? and herkened not vnto them that infourmed me?

I am come almost into al mysfortune in the myddest of the multitude and cō ­gregacyon.

Drynke of the water, of thyne owne well, and of the ryuers that runne out of thyne owne sprynges. D

Lette thy welles flowe out abrode, that there may be ryuers of water in the stretes, but let them be only thyne owne, and not straungers with the.

Let thy well be blessed, and be gladde with the wife of thy youth.

Louynge is the hynde, and frendly is the roo, let her brestes alwaie satisfy the [Page] and holde the euer cōtent with her loue.

My sonne, why wylt thou haue plea­sure in an harlotte, and embrace the bo­some of an other woman?

Iob. 31. a and .34. cFor euery mannes wayes are open in the syghte of the Lorde, and he ponde­reth all theyr goynges.

The wyckednesse of the vngodly shall catche him selfe, and with the snares of his owne synnes shall he be trapped.

He shall dye without amendemente, and for his greate folyshnes: he shall go astraye.

Capi. vi.

A MY sonne Pro. 17. a and .20. e yf thou be surety for thy neyghboure, and haste faste­ned thine hande for an other man thou art bounde with thyne owne wor­des, and taken with thine owne speache.

Therfore, my sonne, do this, and thou shalt be discharged, when thou art come into thy neyghbours daunger.

Go thy wayes then soone, and intreate thy neyghbour, let not thine eyes sleape, nor thine eye lyddes slomber.

Saue thy selfe as a doo frō the hounde and as a byrde from the hande of the [Page] fouler. Go to the Emmet (thou sloug­garde) consider her waies and learne to be wise. Pro. 13. a Pro. 24. d Pro. 30. c She hath no gide, no teacher, no leader: yet in the sommer she prouy­deth her meate, and gathereth her foode togyther in the haruest. Howe longe wylte thou slepe, thou slouggyshe man? when wylt thou aryse out of thy sleepe? Yea slepe on styl a lytle, sloumber a litle, folde thyn handes together a lytle, that thou mayst slepe: so shall pouerty come vnto the as one that trauaylethe by the waye, and necessitie lyke a weaponed man. A dissemblyng personne, a wycked man goeth wyth a frowarde mouth, he wynketh wyth hys eyes, he tokenethe with his fete, he poynteth with his fin­gers, he is euer ymagenyng mischiefe, & frowardnes in his hert, and causeth discorde. Therfore shal his destructiō come hastely vpon him sodeynly shall he be al to broken, and not be healed.

Pro. 12. [...]These syxe thinges dothe the Lorde hate, and the seuenthe he vtterly abhor­reth.

A proude loke, a dissemblynge tongue, handes that shede innocentes blode, any hert that goeth about wicked ymaginacyons, Psalmus. 14. a. Pro. 1. a fete that be swyft in ronnynge to do myschefe, a false wytnes that bringeth vp lyes, and such one as soweth discorde [Page] amonge brethern.

My sonne, kepe thy fathers cōmaundement, and forsake not the lawe of thy mother.

Put them vp together in thyne herte, and bynde them aboute thy necke,

That they maye lede the, where thou goest, preserue the when thou art a slepe, and that whē thou awakest thou mayst talke of them.

For Psalmus 119. the commaundement is a lan­terne, B and the lawe a lighte, yee chaste­nynge and nourtour is the waye of life, that they may kepe the from Pro. 5. a. and .7. a. the euel woman and from the flateryng tonge of the harlotte, that thou lust not after her beutie in thine herte, and least thou be taken with her fayre lokes.

An harlot wyll make a man to begge his breade, but a maryed woman wyll hunt for the precyouse lyfe.

Maye a man take fyre in his bosome, and his clothes not be brent?

Or can one go vpon hote coles, and his fete not be hurte.

D Euen so, who soeuer goeth in to hys neyghbours wyfe, and toucheth her, can not be vngylty.

Exo. 22. aMen doth not vtterly despise a thefe that stealeth to satysfye his Soule, whē he is hongrye, but yf he maye be gotten, [Page] he restoreth againe seuen times as moch or els he maketh recompence with al the good of his house.

But who so cōmytteth aduoutrye with a woman, he is a foole, and bringeth his lyfe to destruccyon.

He getteth hym selfe also shame, & dishonoure, such as shal neuer be put out

For the yelousy and wrath of the man wyll not be intreated, no thoughe thou woldest offer him greate gyftes to make amendes, he wyll not receaue them.

Capitulo. vii.

MY sonne Deu. 6. b. and .11. a, kepe my wordes, and A laye vp my Commaundementes by the.

Kepe my commaundementes and my lawe, euen as the apple of thine eye, and thou shalte lyue.

Bynde theym vpon thy fyngers, and wryte them in the table of thine herte.

Saye vnto wysdome, thou art my sy­ster, and call vnderstādinge thy kinswo­man, Pro. 2. b. and .5. a. that she maye kepe the from the straunge woman, and from the harlotte whiche geueth swete wordes. B

For out of the wyndowe of my house [Page] I loked thorowe the latysse, and beheld the symple people, & amonge other yong folkes I spyed one yong foole, goyng o­uer the stretes, by the corner in the waye towarde the harlottes house in the twylight of the euenyng, when it began now to be nyght and darke.

And beholde, there mette hym a woman in Eccle. 9. d an harlottes apparel (a disceitfull) wanton and an vnstedfast woman, whose fete could not abyde in the house now is she without, now in the stretes, and lurketh in euery corner, she caughte the yong man, kyssed hym, and was not ashamed, sayeng, I had a vowe of peace offerynges to paye, and this daye I perfourme it.

C Therfore came I fourth to mete the, that I myght seke thy face, & so I haue founde the.

I haue decte my bed wyth couerynges and clothes of Egypte.

My bed haue I made to smel of Myrre Aloes, and Cynamon.

Come let vs lye together, and take our pleasure tyl it be daye lyght.

For the good man is not at home, he is gone farre of.

He hath takē the bagge of money with D him, who can tel when he cōmeth home?

Thus wyth many swete wordes she o­uercame [Page] hym, and wyth her flatterynge lyppes she entysed hym to folow her as it were an oxe ledde to the slaughter, & lyke as it were a foole to the stockes, to be punished, so longe tyll she had woun­ded his lyuer with her darte, lyke as yf a byrde hasted to y ^e snare, not knowyng that the parell of his lyfe lyeth therupō Heare me now therfore. O my chyldrē, & marke the wordes of my mouth.

Let not thyne herte wander in her wayes, and be not thou dysceaued in her pathes.

For manye one hath she wounded and cast downe, yea many a strong man hath bene stayne by meanes of her.

Her houses are y ^e waye vnto hel, and bringe men downe into the chambers of deathe.

Capi. viii.

DOth not * wysdome crye? doth A not vnderstanding put forth her voyce?

Standeth she not in the hye places in the stretes and wayes? doth she not crye before the whole Cytie, and in the gates where men go out and in?

It is you, O ye men (sayth she) whome I call (vnto the chyldren of men) doo I lyft vp my voyce.

Take hede vnto knowledge, O ye yg­noraunt, be wyse in herte, O ye fooles.

Geue eare, for I wyll speake of great matters, and open my lyppes to tel thinges that be ryght.

For my throte shalbe talkyng of thy truth, and my lyppes abhorre vngodly­nesse.

All the wordes of my mouth are rygh­tuous, there is no frowardnes: nor fals­heed therin.

They are playne, to suche as wyll vnderstande, and ryght to them that fynde knowledge.

Receyue my doctrine, and not syluer, and my knowledge more then fyne gold

For Pro. 3. b wysdome is more worthe then precyous stones, ye al thinges that thou canst desyre, may not be cōpared vnto it.

I wysdome, haue my dwellynge wyth knowledge, and prudēt councel is myne owne.

B The feare of the lord abhorreth wyc­kednesse, pryde, disdayne, and the euell waye, and a mouth that speaketh wyc­ked thynges, I vtterly abhorre.

I can geue councell, and be a guyde, I haue vnderstāding, I haue strengthe.

Deut. 17. d Sapi. 6. aThorowe me, Kynges reygne, tho­rowe me, Prynces make iust lawes.

Thorowe me, do Prynces beare rule, [Page] and all Iudges of the earth execute iudgemente.

I am louyng vnto those that loue me and Luke. 11. b they that seke me early, shal fynd me.

Ryches and honoure are wyth me, yee excellent goodes and ryghtuousnes.

My frute is better then golde and pre­cyous stone, & myne encrease more worth then fyne syluer.

I wyl guyde the in the way of ryghtuousnes, and in the strete of iudgement.

That I maye sende prosperite to those C that loue me, and to encrease theyr treasure.

✿: Sapi. 9. b. The lorde hym selfe had me in possessyon ✿ in the begynnynge of hys wayes or euer he begā his workes aforetyme.

Eccl. 24. [...]I haue bene ordeyned frome euerla­stynge, and from the begynnyng or euer the earth was made.

When I was borne, there were ney­ther depthes nor sprynges of water.

Before the foundacyons of the moun­taynes were layde, yee before all hylles was I borne.

The earthe and all that is vpon the erth was not yet made, no not the groūd it selfe.

Sapi. 9. bFor when he made the heauens, I [Page] was presente, when he set vp y ^e depthes in order, when he hanged the cloudes a­boue, when he fastened the sprynges of the depe.

When he shut the see wythyn Gene. 1. a. Iob 2.6. a and .38. a Psalmus 104. cer­teyn boundes, that the waters shuld not go ouer theyr markes.

When he layde the foundacyons of y ^e earth I was with hym, orderynge all thinges, delitinge daily, and reioysinge alwaye before him.

As for the rounde compasse of thys worlde, I make it ioyfull, for my delite is to be amonge the chyldren of men.

Therfore herken vnto me, O ye chil­drē, blessed are they y ^t kepe my wayes.

O geue eare vnto nourture, be wyse, and refuse it not.

Blessed is the man that heareth me, watchynge dayly at my gates, and gy­uynge attendaunce at the poostes of my doores.

For who so findeth me, findeth life, and shall optayne fauoure of the Lorde. But who so offendeth agaynst me, hurteth hys owne soule. And all they that hate me, are the sowers of death.

Capi. ix.

WYsdome hathe buylded her selfe A an house and hewē out seuen pyllers, she hath killed her vitayles powred out her wyne, and prepared her table.

She hath sent fourth her maydens to crye vpon the hyghest place of the Cytie

Who so is ignoraunte, let hym come hyther.

And to the vnwyse she sayde, O come on your waye, eat my breade, and drinke my wyne, which I haue poured out for you. B

Forsake ygnoraunce, and ye shall lyue and se that ye go in the waye of vnder­standynge.

Who so reprouethe a scornefull per­sonne, getteth him selfe dishonoure, and he that rebuketh the vngodly, stayneth hym selfe.

Reproue not a scorner, leest he owe the euell wyll but rebuke a wyse man, & he wyll loue the.

Gyue a discrete man but an occasyon, C and he wylbe the wyser, teache a rightuous man, and he wyll increase in knowledge.

Iob. 28. d. Psa. 111. b Pro. i. aThe feare of the Lorde is the be­gynnyng [Page] of wysdome, and y ^e knowledge of holy thynges is vnderstandyng.

Eccle. 1. cFor thorow me thy dayes shalbe prolonged, & the yeares of thy lyfe shalbe many

Yf thou be wyse, thy wysdome shall doo thy selfe good, but yf thou thynkest scorne thereof. It shall be thyne owne harme.

A folyshe retchlesse woman, ful of wordes, and suche a one as hath no knowe­ledge, sitteth at the dore of her house, & in the hye places of the Citie, to cal such as go by, & that walke streighte in theyr wayes.

Who so is ignoraunt (sayth she) lette hym come hither, and to the vnwyse she sayth, stollen waters are swete, and the bred y ^t is priuely eaten, hath a good tast

And he doth not considre, that they are but dead whyche be there, and that her gestes are in the depe of hell. For he that wyll be ioyned vnto her, shall go downe to hel, but he that auoidethe frome her, shalbe saued.

¶Prouerbes of Saloman. Capi. x.

A ✿ : Wyse Pro, 1 [...]. c sonne makethe a glad father, but an vndis­cret A sonne, is an heuines vnto his mother.

Pro. 11. a Eccle. 5. bTresures that are wickedly gottē, profyt nothinge, but rightuousnesse delyuereth from death.

Psa. 34. bThe Lorde wyll not let the soule of the ryghtuouse suffer hunger, but he putteth the vngodly from his desyre.

An ydle hande maketh poore, but a quycke labourynge hāde, maketh riche. B

Who so regardethe lesynges, fedeth the wynde, and dothe but folowe byrdes that haue taken theyr flyght.

Who so gathereth in Sommer, is wise, but he that is slougishe in haruest, bryngeth hym selfe to confusion.

Blessynges are vpon the heade of the ryghtuous, and the mouth of y ^e name of the vngodly kepeth myschefe in secrete.

Psa. 112. aThe memoryall of the Iuste shall haue a good reporte, but the name of the vngodly shall stynke.

A wyse man wyll receaue warnynge, but a foole wyll soner be smytten in the face.

Psa. 23. aHe that leadeth an innocente lyfe, walketh sureli but who so goth a wrong waye shalbe knowen.

Eccl. 27. dHe that wynketh with his eye, will do some harme, but he that hath a folish mouth, shalbe beaten.

The mouthe of a ryghtuouse man is a vaine of life, but the mouth of the vn­godly kepeth myschefe in secrete.

Euell wyll steareth vp stryfe, 1. Pet. 4. b and .1. Cor 13. b but loue couereth the multitude of sinnes.

C In the lippes of him that hathe vn­derstandynge, a man shall fynde wys­dome, but the rod belōgeth to the backe of the folishe.

Wyse men layeth vp knowledge, but the mouth of the foolishe is nye destruc­cyon.

The rich mans goodes are his strong holde, but pouerte oppresseth the poore.

The righteous laboureth to doo good but the vngodly vseth his increase vnto synne.

To take hede vnto the chasteninge of nourture, is the waye of life, but he that refuseth to be refourmed disceaueth him selfe.

Pro. 11. bDissemblynge lippes kepe hatred secretli, and he that speaketh any sclaunder is a foole.

Where moche bablinge is there muste [Page] nedes be offence, and he that refrayneth his lippes is wise.

An innocent tongue is a noble treasure but the herte of the vngodly is nothinge worthe.

The lippes of the rightuous, fede a whole multitude, but foles, shall dye in theyr owne foly.

The blessynge of the Lorde: maketh ryche men, Iob. 42. c Eccl 11. b ps. 126. a. ma. 6. c. d as for carefull trauayle, it doth nothing therto.

A foole doth wyckedly, and maketh but a sporte of it, neuerthelesse it is wis­dome for a man to beware of suche.

The thynge that the vngodly are a­frayde of, shall come vpon them, but the ryghtuous shall haue theyr desyre.

The vngodly: is lyke a tempeste that passeth ouer and is no more sene but the ryghtuous remaineth sure for euer.

As vyneger is to the teth, & as smoke D is vnto y ^e eyes, euen so is a slougyshe personne to them that sende hym forth.

The feare of the lorde maketh a longe life, but the yeares of the vngodlye shall be shortened.

The pacyent abidinge of the righte­ous shall be turned to gladnesse, but the hope of the vngodly shall perishe.

The waye of the Lorde geueth a co­rage vnto the godly, but it is a feare for [Page] wycked doers.

psa. 124. aThe rightuous shall neuer be ouer­throwē, but y ^e vngodly shal not remaine in the lande.

psal. 36. b.The mouthe of the iust wyll be tal­kinge of wisdome, but the tongue of the frowarde shall peryshe.

The lippes of the rightuouse are oc­cupyed in acceptable thynges, but the mouth of the vngodly taketh them to y ^e worste.

Capitulo. xi.

A A Pro. 16. b and .20. c False balaunce is an abhomi­nacyō vnto the Lorde, but a true weyght pleaseth him.

Wher pryde is there is shame also and confusion, but where as is lowlines there is wysdome.

The innocent dealing of the iust shal leade thē, but the wickednes of such as dyssemble, shall be theyr owne destruc­cyon.

Pro. 10. a. Eccle. 5. bRiches helpe not in the daye of vengeaunce, but ryghtuousnesse delyuereth from deathe.

The rightuousnes of the innocente or­dreth his waie, but the vngodly shal fal in his owne wyckednes.

The rightuousnesse of the iust shal de­lyuer them, but the wicked shalbe taken in theyr owne vngodlynes.

Sapi. 5. b.When an vngodly man dyeth, hys B hope is gone, the confydence of rychesse shall peryshe.

The ryghtuous shall be delyuered out of trouble, and y ^e vngodly shall come in his steade.

Thorowe the mouthe of the dissem­bler is his neighboure destroied, but thorowe knowledge shall the iuste be dely­uered.

When it goeth well with the rightu­ous, Pro. 14. d. the Cytie is mery and when the vn­godly peryshe, there is gladnes.

When the iust are in welthe, the Cy­tie prospereth, but whē y ^e vngodly haue the rule, it decayeth.

A foole bryngeth vp a sclaunder of his neyghbour, but a wyse man wil kepe it secrete.

Pro. 10. c.A dissemblynge person will disco­uer preuy thynges, but he that is of a C faythfull herte, wyll kepe counsell.

3. Ro. 12. aWhere no good counsell is, there the people decaye, but where as many are that can geue counsell, there is welthe. Pro. 6. a 27. c He that is suertie for a straunger, hurteth him selfe, and he that medleth not with sureteshyp, is sure.

A gracyous woman mainteineth ho­nestye, as for the wycked, they mayn­teyne ryches.

Psalmus. 37. c.He that hathe a gentle liberall sto­make is merciful but who so hurteth his neyghbour, is a tyraunt.

The labour of the vngodly prospereth not, but he y ^t soweth righteousnes shal receaue a sure rewarde.

Lyke as rightuousnes bringeth lyfe, euen so to cleaue vnto euell, bryngethe deathe.

The Lorde abhorreth them that be of a peruerse herte, but he hath pleasure in them that are of an vndefiled conuersa­cion.

It shall not helpe the wicked, though they lay all their hādes together but y ^e sede of the rightuous shall be preserued.

A fayre woman without discrete ma­ners, is lyke a ringe of golde in a swines snoute.

The desyre of the rightuous is acceptable, but the hope of the vngodly is in­dignacyon.

Psalmus. 37. d. and .112. d.Some man geueth out his goodes and is the richer, but the nygarde (ha­uynge D ynoughe) wyll departe from no­thynge, and yet is euer in pouertie.

2 Cor. 9. dHe that is liberall in geuinge, shall haue plenty, and he that watereth, shall be watered also him selfe. Psa. 1. a Iere. 17. b

Who so hoordeth vp his corne, shlabe cursed amonge the people, but blessynge [Page] shall lyght vpon his heade that geueth foode.

He that laboureth for honesty, fyndeth his desyre, but who so seketh after myschefe, it shall happen vnto him.

He that trusteth in hys ryches, shall haue a fall, but Psal. 13. a Iere. 17. b the ryghtuouse shall floryshe as the grene lefe.

Who so maketh disquyetnesse in hys owne house, he shall haue wynd for his heritage, and the foole shalbe seruaunt to the wyse.

The frut of the ryghtuous is a tree of lyfe, and he that endeuoureth hym selfe to wynne mens sowles is wyse.

1. Pe. 4. dYf the ryghtuouse be recompensed vpon earthe, howe moche more then the vngodly and the synner?

Capi. xii.

WHo so loueth wysdome, wyll be A contente to be refourmed, but he that hateth to be reproued, is a foole.

Gen. 4. aA good man is acceptable vnto the lord, but the wycked wyl he condempne

A man can not endure in vngodlynesse but the rote of the rightuous shal not be moued.

A stedfaste woman is a crowne vnto her husbande, but she that behauethe [Page] her lyfe vnhonestlye, is a corrupcyon in his bones.

The thoughtes of the ryghtuouse are ryght, but the ymaginaciō of the vngodly are disceytfull.

The talkynge of the vngodly is howe they maye laye wayte for blode, but the mouth of the ryghtuouse wyll delyuer them.

Psa. 17. fOr euer thou canst turne the aboute, B the vngodly shalbe ouerthrowen, but y ^e house of the ryghtuouse shall stande.

A man shalbe commended for hys wysdome, but a foole shalbe despysed.

Eccl. 10. dA symple man whyche labourethe and worketh, is better thē one that is gorgyous and lacketh breade.

A ryghtuous man regardeth the lyfe of hys catel, but the vngodly haue cruel hertes.

Eccl, 20. dHe that tylleth his lande, shall haue plentuousnes of bread, but he that folo­weth ydylnes, is a very foole.

✿ Who so hath pleasure to contynue at the wyne, leaueth dishonestye in hys owne dwellynge.

The desyre of the vngodly hunteth after myschefe, but the rote of the ryghtuous bryngeth forth frute.

The wycked falleth into the snare thorow the malyce of his owne mouth, but [Page] the iust shall escape out of parell.

Euery man shall enioye good: accor­dynge to the frute of his mouth, and after the workes of his handes shal he be rewarded.

Loke what a fole taketh in hande, he thinketh it wel done, but he that is wise wyll be counselled.

A fole vttereth his wrath in al the hast C but a discrete man forgeueth wronge.

A iuste man wyll tell the truthe, and shew the thing that is ryght, but a false wytnes disceaueth.

A sclaunderous person prycketh lyke a swearde, but a wise mannes tongue is wholsome.

A true mouthe is euer constaunt, but a dissemblynge tongue is soone chaunged

They that ymagyn euyl in their mynd wil disceyue, but the coūcellers of peace shall haue ioye folowynge them.

There shal no mysfortune happen vn­to the iust, but y ^e vngodly are ful of euyl

The Lord abhorreth disceytful lyppes but they that labour for truth: Prou. 9. d pleaseth hym.

He that hath vnderstandyng ✿ dothe hyde wysdome, but an vndiscrete herte telleth out his foolyshnes.

A dilygent hande shall beare rule, but D the ydle shalbe vnder trybute.

Pro. 15. b and .17. d. Eccle. [...]0 cHeuynes dyscorageth the herte of man, but a good worde maketh it glade agayne.

The ryghtuous is lyberall vnto his neyghboure, but the way of the vngodly wyll disceyue them selues.

A dysceytfull man shall not fynde the thynge that he hunteth for, but 2. Ti vi. b Hebr. 13. a he that is contente wyth that he hathe, is more worth then golde.

In the waye of ryghtuousnes there is lyfe, and in the same waye there is no deathe.

Capi. xiii.

A A Wyse sonne wyll herken vnto his fathers warnynge, but he that is scornefull, wyll not here, when he is reproued.

A good man shal enioye the frut of his mouth, but he y ^t hath a frowarde mynde shalbe spoyled.

He that kepeth his mouth, kepeth his lyfe, but who so speaketh vnaduised, findeth harme.

The slougarde wolde fayne haue, and cannot get his desyre, but y ^e soule of the dilygent shall haue plenty.

A ryghtuouse man abhorreth lyes, but the vngodli shameth both other and himselfe.

Ryghtuousnes kepeth the innocent in y ^e way, but vngodlines doth ouerthrowe the synner.

Psa. 37, b and .112. a. Pro. 11. cSome men are ryche, thoughe they haue nothyng, agayn, some men are pore hauynge great ryches.

Wyth goodes euerye man delyuerethe his lyfe, and the poore wyll not be reproued.

The lyght of the ryghtuouse maketh B ioyfull, but Pro. 24. c the candle of the vngodlye shalbe put out.

Among the proude there is euer strife but among those that do al thinges with aduysement, there in wysdome

Hastely gottē goodes are soone spent but they that be gathered together with the hande shall increase.

Longe taryeng for a thyng that is dyf­ferred, greueth the hert, but when the desyre commeth, it is a tree of lyfe.

✿ Who so despysethe anye thynge, shalbe hurte for the same, but he that feareth the commaundementes, shall haue the rewarde.

A desceytful son shall haue no good, but a dyscrete seruaunt shall do full wel and hys waye shall prospere.

The law is a well of lyfe vnto y ^e wise, that it may kepe him from the snares of deathe.

Good vnderstandynge geueth fauoure but harde is the waye of the despisers.

A wyse man doth all thynges with discrecyō, but a foole will declare his foly.

An vngodly messanger falleth into mischefe, but a faythfull Ambassatoure is wholsome.

He that thynketh scorne to be refour­med, commeth to pouerte and shame, but who so regardeth correccyon, shall cōe to honoure.

D When a desyre is brought to passe, it de­lyteth y ^e soule, but fooles, counte it abhominacyon to departe from euell.

He that goeth in the company of wise men, shalbe wyse, but who so is a companyon of fooles, shalbe hurte.

Mischefe foloweth vpon synners, but y ^e righteous shall haue a good reward.

He that is vertuous, leaueth an enherytaunce vnto hys chylders chyldren, Iob. 27. c. & the ryches of the synner is layd vp for y ^e iuste.

There is plentuousnes of fode in the feldes of the poore, Eccle. 30 a. Hebre. 3. b. but some gather with out discrecyon.

Psalmes. 34. b.He that spareth the ✿ rodde, ha­teth his sonne, but who so loueth hym, [Page] holdeth him euer in nurtoure.

* The ryghtuous eateth, and is satis­fyed, but the belly of the vngodlye hath neuer ynoughe.

Capi. xiiii.

WYse womē vpholde theyr house, but a folyshe wyfe plucketh it A downe.

He that walketh in the right path of y ^e Lorde feareth hym but he that tur­neth hym selfe awaye from hys wayes, dispyseth hym.

In the mouth of the foolyshe is the bo­stinge of pryde, but the lyppes of y ^e wyse wylbe ware of suche.

Where no oxen are, there the crybbe is emptye, but where the oxen laboure, there is muche fruyte.

A faythfull witnesse wil not dissemble, but a false recorde wyll make a lye.

A scorneful body seketh wisdome, & fyndeth it not, but Pro. 8. a. knowledge is easy to cōe by, vnto him that will vnderstād. Se that thou medle not with a foole, in whome thou perceyuest to be no knowe­ledge,

The wisdome of him that hath vnder­standinge, is to take hede vnto his waie but the folishnes of y ^e vnwise disceiueth

Fooles make but a sporte of sinne, but [Page] there is fauourable loue amonge the rightuouse.

The herte of hym that hath vnderstan­dyng wyl nether dispayre for any sorow nor be to presumptuous for any sodayne ioye.

B The house of the vngodly shalbe ouer­throwen, but the Tabernacle of the rightuouse shall floryshe.

Pro. 16. c Deut. 12 a Esa. 55. b.Ther is ✿ a way whiche some men thynke to be ryghte, but the ende therof leadeth vnto death.

✿ The hart is sorowful euen in laughter, and the ende of myrth is heuynes.

An vnfaythfull personne shalbe fylled with his owne wayes, but a good man shall lyue of his frutes.

An ignoraunte body beleueth all thyn­ges, but who so hath vnderstandyng, loketh well to his goynges.

*(A disceytfull sonne shall haue no good, but a discret seruaunt shall do full well, and his waye shall prospere.)

A wyse man feareth, and departeth frō euel, but a fole goeth on presumptuously

An vnpacient man dealeth folyshly, but he that is wel aduised, doth other waies

The ignoraunt haue folyshnes in pos­sessyon, but the wyse are crowned wyth knowledge.

The euell shal bow them selues before [Page] the good, and the vngodly shal wayte at the doores of the ryghtuouse.

The poore is hated euen of hys own C neyghboures, but the ryche hathe many frendes.

Who so despyseth his neighbour doth a mysse, but Psa. 41. d blessed is he that hath py­tye of the poore.

*He that putteth his trust in the lorde loueth to be mercyfull.

They that imagyn wickednes, shalbe disapoynted, but they that muse vppon good thynges, vnto such shal happē mercye and faythfulnes.

Dylygent labour bryngeth ryches, but wher many vayne wordes ar, truly there is scarcenesse.

✿ Ryches are as a crowne vnto the wyse, but the ignoraunce of foles is very foolyshnes.

A faythful wytnes delyuereth soules, but a lyer disceyueth them.

The feare of the lorde is a strong holde and his chyldrē are vnder a suer defence.

The feare of the lorde is a well of lyfe to auoyde the snares of death.

The increase and prosperite of the co­mens D is the kynges honoure, but the de­caye of the people is the confusion of the Prynce.

He that is pacyent, hath moch vnder­standyng, [Page] but he that is sone displeased prouoketh foolyshnes.

A mery hert is the lyfe of y ^e bodye, but rancoure consumeth awaye the bones.

Pro. 17. a Mat. 25. dHe that dothe a poore man wronge, blasphemeth his maker but who so hath pyte of the pore, doth honoure vnto god

The vngodly is afrayed of euery parel but the rightuous hath a good hope euē in death.

Wysdome resteth in the herte of hym that hath vnderstandynge, & he shalbe knowne among them that are vnlerned

Pro. 11. bRyghtuousnes settethe vp the peo­ple, but wyckednes bringeth folke to destruction.

A discrete seruaunt is a pleasur vnto the Kyng, but one that is not honest prouoked hym vnto wrath.

Capi. xv.

A A Pro. 25. c. Soft answere putteth downe displeasure, but froward wordes prouoke vnto anger.

The tonge of suche as be wyse, vsethe knowlege a ryght as for a folysh mouth it blabbeth out nothyng, but foolyshnes

The eyes of the Lorde loke on euerye place, both vpon the good and bad.

A wholsome tonge is a tree of lyfe, but he that abusethe it, hathe a broken [Page] mynde.

A foole despyseth hys fathers correccyon, but he that taketh hede whē he is re­proued, shall haue the moare vnderstan­dynge.

Where ryghtuousnesse is plentyfull there is very greate power, but the ima­ginacyon of the vngodly shall be rooted out.

The house of the ryghtuouse is full of B ryches, but the encrease of the vngodly is nye destruccyon.

A wise mouth poureth out knowledge but the herte of the folyshe doth not so.

Pro. 21. d. Ecclesi. 34. c. Esaie. 66 a.The Lorde abhorreth the sacryfyce of y ^e vngodly, but y ^e prayer of the rygh­tuous is acceptable vnto hym.

The waye of the vngodly is an abho­minacion vnto the Lorde, but who so fo­loweth ryghtuousnes, hym he loueth.

He that forsaketh the ryght waye, shal be sore punyshed, and who so hateth cor­reccyon, shall dye.

Hel and perdicyon are knowen vnto y ^e Lorde, howe much more then the hertes of men?

Sapi. 2. c.A scorneful bodye loueth not one y ^t rebuketh hym, neyther wyll he cōe vnto the wyse.

A mery herte maketh a cherefull coun­tenaunce, Pro. 12. d. and .17. d. Eccle. 30. c but an vnquiet mynde maketh [Page] it heuy.

The herte of hym that hath vnderstandynge, doth seke after knowledge, but y ^e mouth of fooles is fed with foolishnes.

All the dayes of the poore are misera­ble, but a quyet herte is as a continuall feaste.

Psalmus 26. b. 1. Ti. 6. b.Better is a lytle with the feare of y ^e Lorde, thē greate treasure with sorowe.

Better is a messe of pottage with loue, then a fat oxe with euell wyll.

Pro. 15. a.An angrye man steareth vp stryfe, but he that is pacyent, stilleth discorde.

The waye of a sloughfull man is as it were hedged with thornes, but the waie C of the ryghtuous is well clensed.

Pro. 10. a.A wyse sonne maketh a glad father, but an vndiscrete body shameth his mo­ther.

A foole reioyseth in foolyshe thinges, but a wise man loketh well to his owne goynges.

Vnaduysed thoughtes shall come to naughte, but where as men are that can geue counsell, there is stedfastnesse.

A ioyfull thynge is it when a man ge­ueth a conuenyent answere.

And very plesaunte is a worde spoken in due season.

The waye of life leadeth vnto heuen, that a mā shulde be ware of hell beneth.

The Lorde wil breake downe the house of the proude, but he shall make faste the borders of the wyddowe.

The Lorde abhorreth the ymaginacy­ons D of the wicked, but pure wordes are plesaunt vnto hym.

The couetous man roteth vp his owne house, but who so hateth rewardes shal lyue.

*Thorowe mercye and fayth are sin­nes pourged, and thorowe the feare of y ^e Lorde dothe euery one eschue euell.

A righteouse man museth in his minde howe to do good, but the mouth of y ^e vn­godly bringeth forth euell thynges.

The Lorde is farre from the vngodly, but he hereth the prayer of y ^e righteous.

Lyke as the clerenes of the eyes reioy­seth the herte, so doth a good name fede the bones.

The eare that harkeneth of the refor­macyon of lyfe, shall dwell amonge the wyse.

He that refuseth to be refourmed, des­pyseth his owne soule, but he y ^t submyt­teth hym selfe to correccyon, is wise. The feare of the Lorde is y ^e righte science of wisdome, and lowlinesse goeth before honoure.

Capytulo. xvi.

A A Man maye well ✿ purpose a thyng in hys hert, but the answer of the tonge commeth of the lorde

Pro. 21. a. Psal. 33. bA man thynketh all hys wayes to be cleane, but it is the Lorde that Iud­geth the myndes.

psal. 37, a.Commyt thy workes vnto the lorde and loke what thou deuisest, it shal prospere.

The Lorde doth all thynges for hys owne sake, yee and when he kepeth y ^e vngodly for the daye of wrath.

The Lorde abhorteth all such as be of a proude hert, there may nether strength nor power escape.

*The begynnyng of a good lyfe is to do ryghtuousnes, for that is more accepted vnto God, then to offer vp sacrifices

B Wyth louyng mercy and faythfulnes synnes be forgeuē, and who so feareth y ^e Lorde eschueth euell.

When a mans wayes please the Lorde he maketh his verye enemyes to be hys frendes,

Better is it to haue a lytle thing wyth ryghtuousnes, then great rentes wrong fully gotten.

pro. 19. cA man deuyseth a waye in his herte but it is the Lorde that ordereth his goynges.

✿ When the Prophecye is in the lyp­pes of the kynge, his mouth shal not go wronge in iudgement.

Pro, 11. a and .20. b.A true measure and a true balaunce are the Lordes, he maketh al weyghtes.

It is a greate abhomynacion whē kynges are wicked, for a kynges seate shuld he holden vp wyth ryghtuousnes.

Ryghtuous lyppes are pleasaunt vnto Kynges, and he that speaketh the truth shalbe beloued.

The kynges despleasure is a messāger of deth, but a wyse man wyl pacify him

The chereful continaunce of the king is lyfe, and his louynge fauoure is as y ^e euenynge dewe.

proue. 3. aTo haue wysdome in possessyon is better then to haue golde, and to get vn­derstandyng, is more worth thē to haue syluer.

The path of the rightuous is to eschue euyl, & who so loketh wel to hys waye; kepeth his owne soule.

Presumptuousnes goeth before destruccyon, and after a proude stomake ther foloweth a fall.

Better is it to be of humble mind with the lowly, thē to deuid the spoiles with the proude.

He that handleth a matter wysely, opteynethe good, and psalm. 2. b blessed is he, that [Page] putteth his trust in the Lorde.

Who so hathe a wise vnderstandinge shalbe called to coūsell, and he that can speake fayre, shall haue the more lear­nynge.

Vnderstandinge is a well of lyfe vnto him that hathe it, as for the chasteninge of fooles, it is but foolishnes.

C A wyse herte ordreth his mouth wisly and amēdeth the doctrine in his lippes.

Fayre wordes are an hony combe, a refreshynge of the mynde, and helthe of y ^e bones.

Pro. 14. b Deu. 12. a. Esa. 50. b.There is a way that men thinke to be righte, but the ende therof leadeth vnto deathe.

A troublous soule disquyeteth her selfe for her owne mouthe hath broughte her therto.

An vngodly personne stereth vp euell, & in his lippes he is as whote burninge fyre.

A frowarde body causeth strife, and he that is a blab of his tonge, maketh deuysyon amonge Prynces.

A wicked man begileth his neyghbour and ledeth him in the waye that is not good.

D He that winketh with his eies, imagyneth myschefe, and he that biteth his lippes, wyll do some harme.

Age is a crowne of worshyppe, yf it be founde in the waye of ryghtuousnes.

A pacient man is better then one strōge and he that can rule hym selfe, is more worth then he that wynneth a cytie.

The lottes are caste into the lappe, but the orderynge therof standeth all in the Lorde.

Capi xvii.

BEtter is a drye morsell wyth A quietnes, thē a ful house & many far catell with stryfe.

Eccle. 10. dA discrete seruaunte shall haue more rule, then the sonnes that haue no wys­dome, and shall haue like heritage with the brethren.

Like as siluer is tryed in the fyre, Sapi. 3. a 1. pe. 1. b. and golde in the fornace, euen so dothe the Lorde proue the hertes.

A wycked body holdeth muche of false lyppes, and a froward personne geueth eare to a disceytfull tonge.

Who so laugheth the poore to scorne, Pro. 14. d Iob. 31. c. blasphemeth his Maker, and he that is glad of an other mans hurte, shal not be vnpunyshed.

Chylders children are a worshippe vn­to the elders, and the fathers are the ho­noure of the chyldren.

An eloquent speache becommeth not a B foole, a dissēblyng mouth also besemeth [Page] not a prynce.

Liberalyte is a precious stone vnto him that hath it, for where so euer he becommeth, he prospereth.

Who so couereth an other mannes of­fence, seketh loue, but he that discloseth the faute, settethe the Prynce agaynste hym selfe.

One reprofe onely doth more good to hym that hath vnderstandynge, then an hundreth strypes vnto a foole.

1. Reg. 120A sedicious persone seketh myschefe, and therfore is a cruel messaunger sēt agaynst hym.

It were better to come agaynste a she Bere robbed of her whelyes, thē against a foole * (trustynge) in hys foolyshe­nes.

Rom 12. b 1. Tes. 5. bWho so rewardeth euell for good, the plage shal not depart frō his house.

He that soweth discorde and stryfe, is lyke one that dyggeth vp a water broke but an open enemie is lyke the water y ^t breaketh out and renneth abrode.

C The Lord hateth aswell hym that iu­stifieth the vngodly, as him that cōdemneth the innocent.

What helpeth it to geue a foole trea­sure in his hande, where as he hathe no mynde to bye wysdome.

Who so buyldeth his house to hye, se­keth [Page] destrucciō, and he that refuseth to learne, shall fal into myschefe.

He is a frende that alwaye louethe, Pro. 1. a & in aduersite a mā shal know who is his brother.

Pro. 9. aWho so promyseth by the hande, and is suertye for his neyghboure, he is a foole.

He that deliteth in synne, loueth strife & who so setteth his dore to hye, seketh after a fall.

Who so hath a frowarde hart, optey­neth D no good, and he that hath an ouer­twharte tonge, shall fall into myschefe.

An vnwyse body bryngeth him self in to sorow, & the father of a fole can haue no ioye.

Pro. 12 d. and. 15. b Eccle. 30. a Eccle 2 c and. 8. aA mery hart maketh a lusty age, but a sorowful mynde dryeth vp the bones.

The vngodly taketh gyftes out of the bosome, to wrest the wayes of iudgemēt

Wysdome shynethe in the face of hym that hath vnderstandynge, but the eyes of toles wandre thorowe out all landes

Pro. 19. b.An vndiscrete sonne is a grefe vnto his father, and an heuynes vnto his mother.

To punyshe an innocent, and to smyte the Princes that geue true iudgemēt, at bothe euell.

1. Ioh. 1. b. and .3. aHe is wyse and discrete, that tempe­reth [Page] his wordes, and he is a man of vn­derstandynge, that maketh moch of hys Spirite.

Ioh. 13. a.Yee, a very foole (whē he holdeth his tonge) is counted wyse, & to haue vnder­standing, when he shutteth his lyppes.

Capi. xviii.

A WHo so hath pleasure to so we dis­corde, pycketh a quarell in euery thynge.

A fole hathe no delyte in vnderstan­dyng, but only in those thynges where in his herte reioyseth.

When the vngodly cōmeth, thē com­meth also disdayne, & so ther foloweth shame and dishonoure.

The wordes of a mans mouth are like depe waters, & the well of wysdome is lyke a ful streame.

Pro. 24. c.It is not good to regard the person of y ^e vngodly, or to put backe y ^e rightu­ous in iudgement.

A fooles lyppes are euer brawlynge, & his mouth prouoketh vnto battayle.

B A fooles mouth is his owne destruccyon, and hys lyppes are a snare for hys owne sowle.

The wordes of a sclaunderer ar very woūdes, and go thorow vnto thein most partes of the bodye.

*Feare casteth downe hym that is slouthful, and the soules of such as liue in voluptuousnes shall honger.

Who so is sloughtful and slacke in his labour, is the brother, of hym that is a waster.

The name of the Lorde is a stronge castel, the Rightuous flieth vnto it, and shalbe saued.

But the ryche mannes goodes are hys stronge holde, yea he taketh them for an hye wall rounde aboute hym.

After pryde commeth destruccyon, and C honour after lowlynes.

Eccle 11. bHe that geueth sentence in a matter before he heare it, is a foole, and worthy to be confounded.

A good stomake dryueth away a mans disease, but whē the sprite is vexed, who maye byde it.

A wyse hart laboureth for knowledge, and a prudēt eare seketh vnderstanding

Liberalyte bryngeth a man to honoure and worshyppe, and setteth hym among greate men.

The ryghteous accuseth hym self first D of all, yf hys neyghboure come, he shal fynde hym.

The lot pacifyeth the varyaunce, and parteth the myghtie a sunder.

A brother that is greued wyth sinne, is [Page] more worth then a very strong castell, & they that hold together are lyke the bar of a palace.

A mans belly shalbe satysfyed wyth y ^e fruyte of his owne mouth, and with the increse of his lyppes shall he be fylled.

Death and lyfe are in the instrumēt of the tonge, and they that loue it, shal en­ioye the fruyte therof.

Pro. 24. c.Who so fyndeth a (good) woman findeth a good thynge, and receyuethe an wholsom benefyte of the lorde.

*He that putteth awaye a good wo­man putteth awaye a good thynge, but he that kepeth an harlotte, is a fole and vnwyse.

The pore makethe supplycacyon, and prayeth mekely, but the ryche geueth a a roughe answere.

A frende that delyteth in loue, doth a man more frendshyp, and sticketh faster vnto him, then a brother.

Capi. xix.

A BEtter Pro 28. a is the pore that lyueth godly, then the blasphemer that is but a foole.

Wher no discrecyon is, there the soule is not well, and who so is swyft on fote stembleth hastely.

Foolyshnes makethe a man to go oute of his waye, and then is his hert vnpa­cyent [Page] agaynst the lorde.

Ryches make many frendes, but the poore is forsaken of his neyghbour.

Deu 19. bA false witnes shal not remayne vn­punyshed, & he that speaketh lyes, shall not escape.

The multitude hangethe vpon greate men, and euery man fauoureth him that geueth rewardes.

As for the poore, he is hated amonge at his brethren, yee his owne frendes for­sake him, and he that geueth credēce vnto wordes, getteth nothyng.

He that is wyse, loueth his own soule B and kepeth vnderstandyng, that he may prospere.

A false wytnesse shall not remayne vnpunyshed, & he that speaketh lyes, shall peryshe.

Pleasure becommeth not a fole, much more vnsemeli is it, a bond man to haue the rule of Prynces.

A wyse man can put of displesure, and it is honoure to let some fautes passe.

Pro. 28. c.Kynges disfauoure is lyke y ^e roryng of a Lyon, but Psa. 233. a hys frenshyppe is lyke the dewe vpon the grasse.

Pro. 17. dAn vndescrete sonne is the heuynesse of his father, pro, 27. b and a braulinge wife is like the toppe of an house, wher thorow it is euer droppynge.

House and riches maye a man haue by the heretage of his elders, but Pro. 18. d a dys­crete woman is the gyft of the Lorde,

Slouthfulnes bryngeth in sleape, & an ydell soule shall suffer honger.

C Who so kepeth the commaundement, kepeth his own soule, but he that regardeth not hys waye, shal dye.

He that hath pytie vpon the poore, lendeth vnto the lord, and loke what he layeth out it shalbe payde him agayne.

Christen thy sonne whyle ther is hope but lette not thy Soule be moued to slee hym.

For great wrath bryngeth harme, therfore let hym go, and so mayst thou teach hym more nurture.

O geue care vnto good counsel, and be cōtent to be refourmed, that thou mayst be wyse here after.

Pro. 16. vThere are many deuyces in a mans hert, neuertheles the counsel of the lord shall stande. * (for euer)

It is a mans worshyppe to do good, and better it is to be a poore man, thē a D dissembled.

The feare of the lorde preserueth the lyfe, yee it geueth plētuousnes, without the visitacion of any plage.

Pro. 26. bA slouthfull body hydeth his hande in his bosome, and disdayneth to put it [Page] to his mouth.

Yf thou smytest a scornefull persone the ygnoraūt shal take better hede, Prou. 11. b and if thou reprouest one that hath vnderstā dynge, he wyll be the wyser.

He that hurteth his father, or shutteth out his mother, is a shameful and an vnworthy sonne,

My sonne, heare no more the doctryne that leadeth the vnto errours from the wordes of vnderstandynge.

A false witnes laugheth iudgement to scorne, and the mouth of the vngodly eateth wickednes.

Punyshementes are ordeyned for the scorneful, and stryppes for foles backes

Capi. xx.

WYne maketh a mā to be scorneful A and dronkennes causeth a mā to be vnquyet.

Who so delyteth therein, shall neuer be wyse.

Pro. 19. b.The kyng oughte to be feared as the roryng of a Lyō, who so prouoketh him vnto anger, offendeth agaynst his owne soule,

It is a mans honour to kepe him selfe from stryfe, but they that haue pleasure in brawlynge, are fooles euery one.

A slouthful body wyl not go to plowe [Page] for colde, therfore shall he go a begginge in Sommer, and haue nothing.

Wyse councell in the herte of man, is lyke a water in the depe of the earth, and a man that hath vnderstādinge draweth it forth.

Many there be that are called good doers, but where shal one finde a true faith full man.

B Psalmus. 37. c.Who so leadeth a godly and an in­nocent lyfe, is rightuous & happie shall his children be whom he leueth behynde hym.

A Kynge that sytteth in Iudgemente, & loketh well about him, driueth awaye all euell.

1. Iohā. 1 d 3. re. 8. c. 2. Pa. 6. g. Eccle. 7. c.Who can saye, my herte is cleane, I am innocent from synne?

To vse two maner of weightes, or two maner of measures, both these are abhominable vnto the Lorde.

A chylde is knowne by his conuersacy­on, whether his workes be pure & right.

As for the hearing of the eare, and the syghte of the eye, the Lorde hathe made them bothe.

Delyte not thou in sleape, leste thou come vnto pouertie, but opē thine eyes, that thou mayst haue breade ynoughe.

C It is naughte, It is naught saith he that byeth any thyng, but whē it is gone [Page] they geue it a good worde.

A mouthe of vnderstandynge is more worth thē golde, many precyous stones, and costely iewels.

Pro. 9. a. and, 17. c.Take his garment that is suertie for a straunger, and take a pledge of hym for the vnknowne mans sake.

Euerye man lyketh the breade that is gotten with disceyte, but at the laste his mouth shalbe fylled with grauell.

Thorowe councel the thynges that mē deuyse, go forwarde, and with discreciō ought warre to be taken in hande.

Medle not with him that bewrayeth secretes, and is a slaunderer, and dyscey­ueth with his lyppes.

Exo. 20. b. Leui. 20. b. Deu. 27. c.Who so curseth hys father and mo­ther, his lyght shalbe put out in the middest of darknesse.

[...]re, xv. a.The herytage that commeth in ha­stely at the fyrste, shall not be praised at D the ende.

Math 5. c. Ro. 12. c.Saye not thou, I wyll recōpence e­uel, but put thy trust in the Lorde, and be shall defende the.

Pro. 11. a. and. 16. b.The Lorde abhorreth two maner of weightes, and a false balaūce is an euel thynge.

Iere. 10. d.The Lorde ordereth euery mans go­inges howe maye a man then vnderstād his owne waye?

It is a snare for a man to blaspheme that whiche is holy, and thē to go about with vowes.

1. Reg. 15. [...]A wyse kyng destroyeth the vngodly and bringeth the whele ouer them.

The lanterne of the Lorde is y ^e breth of man, & goeth thorowe all the inward partes of the body.

Pro. 29. bMercye and faithfulnes preserue the Kynge, and with louynge kyndnesse his seate is holden vp.

The strengthe of yonge men is theyre worshyppe, and a greye heade, is an ho­nour vnto the aged.

Woundes dryue awaye euell and so doo stripes the inwarde parte of the bo­dye.

Capi. xxi

A THe 4. Reg. 1. c. Kynges herte is in the hande of the Lorde, lyke as are the riuers of water, he may turne it whither soeuer he wyll.

Euerye man thynketh hys owne waye to be ryght, but the Lorde iudgeth the hertes.

Miche. 6 bTo do ryghtuousnes and iudgement is more acceptable to the Lorde then Sacrifice.

A presumptuouse looke, a proude sto­make, and the lanterne of the vngodli is [Page] synne.

The deuices of one that is diligente, bryng plentuousnes, but he that is vnaduysed, commeth vnto pouerte.

Who so hoordeth vp ryches with y ^e disceytfulnes of his tonge, he is a foole, and lyke vnto thē that seke theyre owne deathe.

The robberies of the vngodly shal be theyre owne destrucciō, for they will not do the thinge that is right.

The wayes of the froward are straūg but Titum. 1. c the workes of hym y ^t is cleane, are right. B

Pro. 25. d.It is better to dwell in a corner vn­der the house toppe, thē with a brauling woman in a wyde house.

The soule of the vngodly wisheth euel and hath no pytie vpon his neighbour.

Pro. 19. dWhen the scornefull is punyshed, the ignoraunt take the better hede, and when a wyse man is warned, he wyll re­ceyue the more vnderstandyng.

The ryghtuous wysely consydereth y ^e house of the vngodly, and he seeth that God ouerthroweth y ^e vngodli for theyre owne wyckednesse.

Ma. 18. d.Who so stoppeth his eare at the cry­enge of the poore, he shall crye hym selfe and not be herde.

A preuy rewarde pacifieth displeasure [Page] and a gyfte in the bosome, stilleth fury­ousnesse.

The iuste deliteth in doinge the thing that is right, but the workers of wickednes abhorre the same.

The man that wandreth out of y ^e way of wisdome, shal remayne ✿ in the con­gregacyon of the deed.

Pro. 23. c.He that hathe pleasure in bankettes, shalbe a poore man.

Who so delyteth in wyne and dely­cates, C shall not be ryche,

The vngodly shalbe geuen for the rightuous, and the wicked for the Iuste.

Eccle. 25. cIt is better to dwell in a wildernesse, thē with a chidynge and an angrye wo­man.

In a wise mans house there is greate tresure & plentuousnes, but a folishe bo­dye spendeth vp all.

Who so foloweth rightuousnesse & mercye, findeth both life, ryghtuousnes, and honoure.

A wyse man wynneth the Citie of y ^e mightie, and as for y ^e strength that they trust in, he bringeth it downe.

Pro. 12. b.Who so kepeth hys mouthe and hys tongue, the same kepeth his owne Soule from troubles.

He that is proude and presumptuous, is called a scorneful mā, which in wrath [Page] dare worke malicyously.

The voluptuousnesse of y ^e slouthful is his owne deathe, for his handes wil not D laboure.

He coueteth and desyreth all the daye longe, but the Ryghtuouse is alwaye geuynge, and kepeth nothyng backe.

The sacrifice of the vngodli is abho­minacion, howe moche more when they offer the thinge that is gotten with wic­kednes.

Pro. 19. a.A false witnesse shall perishe, but he that will be cōtent to heare, shall alway haue power to speake hym selfe.

An vngodly man goeth forthe rashely, but the iust refourmeth his owne way.

Esaie. 1. b. and .4.6. bThere is no wisdō, there is no vnderstandynge, there is no councell againste the Lorde.

Psalmus. 33. c.The horse is prepared agaynste the day of battayle, but the Lorde geueth y ^e vyctory.

Capi. xxii.

A Ecclasi. 41 b. Ecclesia. 7. a. Good name is more worthe thē A great riches, & ✿ louing fauoure is better thē siluer & golde.

The riche and poore mette together, the Lorde is the maker of them all.

A wise man seeth the plage, and hy­deth him selfe, but the foolyshe go on stil and are punyshed.

The ende of lowlynes and the feare of God is ryches, honour, prosperytie, and helthe.

Thornes and snares are in the waie of the frowarde, but he that doth kepe his soule, wyll flee from suche.

Teache a chylde in his youthe what waye he shulde go, for he shall not leaue it, when he is olde.

The ryche ruleth the poore, and y ^e borower is seruaunt to the lender.

He that soweth wyckednes, shal reape sorowe, and y ^e rodde of his crueltie shall peryshe.

Eccle. 31. dHe that hathe a louynge eye shall be blessed, for he geueth of his breade vnto the poore.

B Who so geueth rewardes, shall op­teyne vyctorye & honoure, but he taketh awaye the soule of such as receyue them

Cast out the scorneful man, & so shal stryfe go out with him, yee variaunce & sclaunder shall cease.

Who so deliteth to be of a clene herte and of gracyous lyppes, the Kynge shall be his frende.

The eyes of the Lorde ✿ preserue knowledge, but as for the wordes of y ^e despytefull, he bringeth thē to naught.

The slouthfull body saythe, there is a Lyon without, I myghte be slayne in y ^e [Page] strete.

Pro. 23. c,The mouth of an harlotte is a depe pytte, wherin he falleth that the lord is angrye wyth all.

Foolyshnes stycketh in the herte of the lande, and the rodde of correccyon shall dryue it awaye from hym.

Who so doth a pore man wrong to in­crease C his own ryches, and geueth vnto the ryche, at the last commeth to pouer­tye hym selfe.

My sonne, bow downe thyn eare, and herken vnto the wordes of wysdom, applye thy minde vnto my doctryne, for y ^u shalt be excellent yf thou kepe it in thin hart, and practyse it in thy mouth, that thou mayst put thy trust in the lorde.

I haue shewed the this daye the thing that thou knowest.

Haue not I warned the very oft with councell & learning? y ^t I myghte shewe the truth, and that thou with the verite myghtest answere them that send vnto the?

Se that thou robbe not the poore, because D he is weke, and oppresse not y ^e symple in iudgement, for the Lord him selfe wyl defende their cause, and do vyolēce vnto them that haue vsed violence.

Make no frend shyppe with an angrye wylfull man, and kepe no cōpany with [Page] the furious, lest thou learne his wayes, and receyue hurt in thy soule.

Prou. 6. a and .11. b. and .27. cBe not thou one of them that bynde theyr hand vpon promise, and art sureti for dette, for yf y ^u hast nothynge to paye they shall take awaye thy bed from vn­der the.

Pro. 23. b Deu. 27. cThou shalte not remoue the lande marcke, which thy fore elders haue set.

Seest thou not, that they which be dy­lygent in theyr busines, stand before kinges and not among the symple people.

Capi. xxiii.

A WHen thou syttest at the table to eate wyth a Lord, order thy selfe manerly wyth the thynges that are set before the.

Measure thyne appetyte, and yf thou wylt rule thyne owne selfe, be not ouer gredy of his meate, for meate begileth & disceyuethe.

Take not ouer greate trauayle and la­bour to be rych, beware of such purpose

Eccl. 27. a Iere. 17. b [...] Ti 6. bWhy wylt thou set thyne eye vpon the thing, which sodēly vanisheth away

For ryches make them selues wynges and take theyr flyght like an Aegle into the ayre.

Eate not thou wyth the enuyous, and desyre not his meate, for he hathe a marueylous [Page] harte.

He sayth vnto the, eate and drynke, where as his hert is not wyth the.

Yea, the morsels that thou hast eaten shalt thou parbrake, and lese those swet B wordes.

Tell nothyng into the eares of a foole for he wyl despyse the wysdome of thy wordes.

Pro. 22. d. Deu. 27. [...]Remoue not the olde lande marke, and come not wythin the felde of the fatherles.

For he that delyuereth them, is myghtye, euen he shall defende theyr cause a­gaynst the.

Applye thyne harte vnto correccyon, and thyne eares to the wordes of knowledge.

Pro. 13. d Eccle. 30 aWitholde not correccyon from the chylde, for yf thou beatest him with the rod, he shal not dye therof.

⟨for⟩ Yf thou smyte him with the rod thou shalt deliuer his soule from hell.

My sonne, yf thy harte receyue wys­dome, my hart also shal reioyce, yet my reynes shalbe verye glade, yf thy lyppes speake the thyng that is ryght.

Pro. 24. a and c.Let not thyne hart be gelous to fo­low synners, but kepe the styl in y ^e feare of the Lorde ✿ all the daye longe, for the ende is not yet come, and thy pacient [Page] abydynge shall not be in vayne.

My sonne geue eare and be wyse, so C shal thyne hart prospere in the waye.

Pro. 21. c.Kepe no company wyth wyne bybbers & riotous eaters of fleshe, for such as be dronkerdes and riotous shal come to pouertie, and he that is gyuē to moch slepe, shal go with a ragged cote.

Geue eare vnto thy father that begate the, and despyse not thy mother whē she is olde.

Labour for to get the truth, sell not a­waye wysdome, nourtour, and vnderstā dyng (for a rightuous father is marueylous glad of a wyse sonne, and delyteth in him) so shal thy father be glade, & thy mother that bare the, shal reioyse.

My sonne geue me thyne hart, and let thyne eyes haue pleasure in my wayes.

Pro. 22. bFor an whore is a depe graue, and an harlot is a narowe pyt.

She lurketh like a thefe, and bringeth vnto her suche men as be full of vyce.

Who hath wo? who hath sorowe? who hath stryfe? who hath braulyng? & who hath woundes without cause?

Or who hath red eyes?

Euen they that be euer at the wyne, & seke excesse.

Loke not thou vpon the wyne, howe red it is, and what a coloure it geueth in [Page] the glasse.

It goeth down softely, but at the last it bytteth like a serpent, and stingeth as an Adder.

So shal thyn eyes loke vnto straunge wemen, and thyne hart shall muse vpon frowarde thynges

Yee thou shalt be as thoughe thou steptest in y ^e myddeste of the sea, or vpon the top of the maste.

They wounded me (shalte thou saye) but it hath not hurt me, they smote me, but I felte it not.

When I am well wakened, I wyll go to the drynke agayne.

Capi. xxiiii.

BE Pro. 23. d and .24. c. not thou gelous ouer wycked A men, and desyre not to be amonge them.

For theyr hart ymagineth to do hurte and theyr lyppes talke of myschefe.

Thorow wysdome is an house buyl­ded, and with vnderstanding is it set vp

Thorowe discrecyon shall the chaum­bers be fylled with al costly & pleasaūte ryches.

A wyse man is stronge, yee a man of vnderstandyng, is better then he that is myghtie of strength.

For with discrecion must warres be taken in hand, and wher as are many that [Page] can geue counsell, there is the victory.

Wysdome is an hye thynge, yea euen to y ^e fole, for he dare not opē his mouthe in the gate.

He that ymagineth mischefe, may wel be called an vngracious personne.

The thought of the foolyshe is synne, and the scornefull is an abhomynacion vnto men.

Yf thou be ouersene & neclygēt in tyme of nede, then is thy strength but small.

✿ Delyuer them that go vnto death, B and ar led away to be slayne, and be not neglygent therin.

Yf thou wylt saye I knewe not of it.

Thynkest thou that he whiche made the hertes, doth not cōsyder it? & that he which regardeth thy soule, seeth it not?

Shall not he recompence euerye man accordynge to his workes.

My sonne eatest thou hony & the swete hony combe, because it is good & swete in thy mouth.

Euen so shall the knowledge of wys­dome be vnto thy soule, as soone as thou hast gotten it.

And there is good hope, yee thy hope shall not be in vayne.

Laye no preuy wayte wyckedly vpon the house of the rightuous, and disquiet not his restyng place.

Psa. 37. dFor a iust man falleth seuen tymes, and ryseth vp agayne, but the vngodlye fal into wyckednes.

Pro. 17. aReioyse not thou at the fal of thyne enemye, and let not thyne hart be glade when he stombleth.

Leest the lorde (when he seeth it) be an grye, and turne his wrath from him vnto the.

Pro. 23. b and .24. aLet not thy wrath and gelouse moue the to folowe the wycked and vngodly.

And why? the wycked hath nothing to C hope for, and Iob 21. b the candle of the vngodly shall be put out.

Pro. 13: a Pro. 20. aMy sonne, feare thou the Lorde and the kinge, and kepe no company with the sclaunderous, for theyr destruction shal come sodenly, and who knoweth the aduersite of them both?

These are also the saynges of the wise

Pro. 18. bIt is not good to haue respecte of a­ny personne in iudgement.

He that sayth to the vngodly, thou art ryghtuous, him shal the people curse, ye the coment ye shall abhorre hym.

But they that rebuke the vngodly, shal be cōmended, and and a ryche blessynge shall come vpon them.

✿ Euery man shall kysse hys lyppes, that geueth a good answere.

Fyrst make vp thy worke that is with [Page] out, and loke wel vnto that which thou hast in the feld, & then buyld thine house

D Be not false witnes agaynst thy neighbour, and hurte him not with thy lippes

Saye not, I wyll handle hym, euen as he hathe delte with me, and wyll re­warde euery man accordyng to his dede

I wente by the felde of the slouthefull & by the vyneyarde of the folyshe man.

And lo, it was al couered with nertels and stode full of thystels, and the stone wall was broken downe.

This I sawe, and consydered it well, I loked vpon it, & toke it for a warning

Pro. 9. b.Yee slepe on styll (I say) a lytle, slomber a lytle, folde thyne handes together yet a lytle, so shall pouertye come vn­to y ^e as one that trauayleth by the waye and necessyte lyke an armed man.

Capi. xxv

A IT is the honoure of God to kepe a thyng secret, but the kynges honoure is to searche out a thynge.

The heauen is hye, the erth is depe, & the kynges hart is vnsearcheable.

Take the drosse from the syluer, and [Page] there shalbe a cleane vessell therof.

Take awaye vngodlynes from the Kynges syght, & his seate shalbe stably shed in ryghtuousnes.

Put not forth thy selfe in the presence of the kynge, and preace not in the place of greate men.

Luc. 14. bFor better is it that it be sayde vnto the, come vp hither, thē thou to be sette downe in y ^e presence of the prince whōe thou seyst with thyne eyes.

Eccl. 8. a. Mat. 5. c.Be not hastie to go to the lawe, leest happlye thou order thy selfe so at y ^e last that thy neyghbour put the to shame.

Handle thy matter w ^t thy neighbour B himselfe, & discouer not an other mans secrete, leest when men heare therof, it tourne to thy dishonoure, and leest thine euell name do not cease.

*Grace and frendshyppe doth deliuer whyche se y ^t thou kepe for thy selfe leest thou be reproued.

A worde spoken in due season, is lyke apples of gold in a syluer dyshe.

The correccyon of the wyse is to an o­bedient eare, a golden cheine and a iew­ell of golde.

Lyke as the colde of snow in y ^e haruest so is a faythfull messaunger to thē that sende him for he refresheth his maisters mynde.

C Who so maketh greate boostes and geueth nothinge, is like cloudes & wynd without raine.

With pacyence is a Prynce pacified, & Pro. 15 a. Gen. 32. a 1. Re. 25. a. with a softe tongue is rigorousnes broken.

If thou findest hony, eate so moch as is sufficiēt for the, leest thou be ouerfull and parbracke it out agayne.

Withdrawe thy fote from thy neygh­bours house leest he be wery of the, and so abhorre the.

Who so beareth false witnes agaynste his neigheboure, he is a very speare, a swearde, and a sharpe arowe.

The hope of y ^e vngodly in time of nede, is like a rotten toth and a slipperi foote.

Who so taketh awaye a mannes gar­mēt in the colde wether, is lyke vyneger vpon chalke, or lyke hym that syngeth songes to an heuy herte.

*Lyke as a moth hurteth a garment, and a worme y ^e tree, so doth the heuines of a man hurt the herte.

Ro. 12. c 1. Ro. 30. b.If thyne enemye honger, fede hym, if he thirst, geue hym, drinke, for so shalt thou heape cooles of fyre vpon his heed, and the Lorde shall rewarde the.

The North wynde dryueth awaye y ^e D rayne, euen so doth an earnest sober coū ­tenaunce a backbyters tonge.

Pro. 21. a.It is better to sytte in a corner vnder the rofe, then with a brauling woman in a wyde house,

A good reporte out of farre countre, is lyke colde water to a thyrstie soule.

A ryghtuous man ✿ falling downe before y ^e vngodly, is like a troubled wel and a spring that is destroyed.

Lyke as it is not good to eate to moch hony, Eccle. 3. c. euen so he that will searche out hye thynges, it shalbe to heuy for hym.

He that can not rule hym selfe, is lyke a Cytie which is brokē downe, and hath no walles.

Capi. xxvi.

LYke as snowe is not mete in som­mer, nor rayne in haruest, euen so A is worshyp vnsemely for a fole.

Lyke as the byrde and the swalowe take theyre flyght and flee here and there, so the curse that is giuen in vaine, shall not lyght vpon a man.

Psalmus. 32. b.Vnto the horse belongeth a whyppe, to the Asse a brydle, and a rodde to the fooles backe.

Geue not the foole an aunswere after hys foolyshenes, leest thou become lyke vnto hym, but make the foole an aun­swer to his foolishnesse, leest he be wise [Page] in hys owne conceyte.

He is lame of his fete, yee dronken is he in vanite, that commytteth any thing to a foole.

B Lyke as it is an vnsemely thynge to haue legges and yet to halte, euen so is a parable in a fooles mouth.

He that setteth a foole in hye dignitie, that is euen as yf a man dyd cast a precyouse stone vpon the galouse.

A Parable in a fooles mouthe is like a thorne that pricketh a dronken man in the hande.

A man of experience discerneth al thinges wel, but who so hireth a fole, hireth suche one as wyll take no hede.

2. Pe. 2. d.Lyke as the dogge turneth againe to his vomite, euē so a foole beginneth his foolyshnes agayne a freshe.

If thou seest a man that is wyse in his owne conceyte, there is more hope in a foole then in hym.

Pro. 22. b.The slouthfull sayth, there is a Leo­parde C in the waie, and a Lyon in the middest of the stretes.

Lyke as the dore turneth aboute vpō the thressholde, euen so doth y ^e slouthfull welter hym selfe in his bed.

Pro. 16. c.The slouthfull bodye thrusteth hys hande into hys bosome, and it greueth hym to put it agayne to his mouth.

The slogard thynketh hym selfe wiser then ✿ seuen men that syt and teache.

Who so goeth by and medlethe with other mens stryfe, he is lyke one that taketh a dog by the eares.

Lyke as one shoteth deadly arrowes & dartes out of a preuy place, euē so dothe a dyssembler with his neyghbour.

And then sayth he * (when thou arte taken) I dyd it but in sporte.

Where no wode is, ther the fyre go­eth out.

Euen so where the backbyter is taken awaye, there the stryfe ceaseth.

Eccle. 28 bAs Cooles kendle heate, and woode the fyre, euen so doth a braulyng felowe steare vp varyaunce.

A sclaunderers wordes are lyke flatery D but they pearse the inwarde partes of y ^e bodye.

Venymous lyppes and a wicked herte are lyke a potsherde couered with siluer drosse.

An enemye shal be knowne by his tal­kynge, and in the meane season he yma­gineth mischefe, but whē he speketh fai­er, beleue hym not, for ther are seuen ab­homynacyons in his herte.

Who so kepeth euell wyll, secretely to do hurt, his malice shalbe shewed before the whole congregacyon.

Eccle. 10. d Ec. 27. d.Who so dyggeth vp a pyt, shall fall therin, and he that weltreth a stone, shal stomble vpon it hym selfe.

A dissemblynge tonge hateth one that rebuketh hym, and a flaterynge mouthe worketh myschefe.

A Capi. xxvii.

MAke not thy booste of to morowe Luce. 2. c. Eze. 28. a. Iam. 4. b. for thou knowest not what may happen to daye.

Let an other man praise the, and not thyne owne mouthe, yee other folkes lippes, and not thyne.

The stone is heuy and the sand weightie, but a fooles wrath is heuier thē they bothe.

Wrothe is a cruell thinge, and furyousenesse is a very tempest, yee who is a­ble to abyde enuye?

An open rebuke is better thē a secret loue.

Faythfull are the woundes of a louer, but the kysses of an enemye are cruel.

He that is ful abhorreth an hony cōbe but vnto him that is hūgry, euery sower thynge is swere.

B He that ofte times frytteth, is like a byrde that forsaketh her nest.

The herte is glad of a swete oyntment and sauour, but a stomake that can geue [Page] good counsel, reioyseth a mans neygh­boure.

Thyne owne frende, and thy fathers frend se thou forsake not, but go not into thy brothers house in time of thy trou­ble.

For better is a frende at hande, thē a brother farre of.

My son, be wyse, and thou shalt make me a glad hert, so that I shall make an­swere vnto my rebukes.

A wyse man seing the plage, wyll hyde hym selfe, as for foles they go on styll, and suffer harme.

Prou. 10. cTake his garment that is suertie for a straunger, and take a pledge of him for the vnknowne mans sake.

He that is to hasty to praise his neighbour C aboue measure, shalbe takē as one that geueth hym an euel reporte.

Pro. 19. bA brawlynge woman and the rofe of the house droppynge in a raynye daye, maye well be compared together.

He y ^t refraynethe her, refrayneth the wynde, & holdeth oyle fast in his hande Lyke as one yron whetteth an other, so doth one man confort another.

Who so kepeth his fyg tree, shall en­ioye the fruytes therof, euen so he that wayteth vpon his mayster, shal come to honoure.

Lyke as in one water there appere di­uers faces, euen so dyuers men haue dy­uers hertes.

Eccle. 1. a.Lyke as ✿ hell and destruccyon are neuer full, euen so the eyes of men cā ne­uer be satisfyed.

Eccl. 14. a. and .27. c.Syluer is tryed in the moulde, & golde in the fornace, and so is a man, when he is openly praysed to his face.

*The herte of a wycked man seketh after mischefe, but a true hert seketh for knowledge.

D Thoughe thou shuldest braye a foole with a pestell in a morter lyke otemeell, yet wyll not hys foolyshnesse goo from hym:

Se that thou knowe the nomber of thy catell thy selfe, and loke well vnto thy stockes.

For ryches abyde not alwaye, and the ✿ crowne endureth not for euer.

The heye groweth, the grasse cōmeth vp, and herbes are gathered in the mountaynes.

The lambes shall cloth the, and for the gotes thou shalte haue money to thy husbandrye.

Thou shalt haue gotes milke ynough to fede the, to vpholde thy houshold, & to susteyne thy maydens.

Capi. xxviii.

THe vngodlye flyeth when no man A chaseth hym, but the ryghtuouse standeth styfe as a Lyon.

Luci. 26. cBecause of synne, the lande doth oft chaunge her Prynce, but thorowe men of vnderstandynge and wysdome a Re­alme endurethe longe.

One poore man oppressynge an other by vyolence, is lyke a continual reyne y ^t destroyeth the fruyte.

They that forsake the law, prayse the vngodly, but such as kepe the lawe, ab­horre them.

1. Cor. 2. dWicked men discerne not the thyng that is ryghte, but they y ^t seke after the Lorde discusse all thynges.

Pro. 19. aA poore man leadynge a godlye lyfe is better then the rych that goeth in frowarde wayes.

Who so kepeth the lawe, is a chylde B of vnderstandynge, but he that is a companyon of riotous men, shameth his father.

Who so increaseth his ryches by vaū ­tage and wynnyng, let him gather them to helpe the poore withall.

Prou. 1. bHe that turneth away his eare from hearynge the lawe, his prayer shalbe abhomynable.

Who so ledeth the ryghtuous into an [Page] euell waye, shal fal into his own pytte, but the Iuste shall haue the good in possessyon.

The ryche man thynketh hym selfe to be wyse, but the pore that hath vnderstā ding, can perceyue hym well ynough.

Ecce. 10. a Pro. 29. aWhen ryghtuous men are in prosperyte, then doth honour florysh, but whē the vngodly cōmeth vp, the state of men chaungeth.

He that hydeth hys synnes, shall not prospere, but Iob. 13. c Psa. 32. b 1. Iob. 1. b who so knowledgeth thē and forsaketh them, shall haue mercye.

Well is hym that standeth alwaye in C awe, as for him that hardeneth his hert he shall fall into myschefe.

Lyke as a roarynge Lyon and an hon­gry Beare, euen so is an vngodly prince ouer the poore people.

Where the Prynce is without vnder­standynge, there is great opression and wronge, but yf he be such one as hateth couetousnes, he shall longe reygne.

Gene. 4. bHe that by vyolence sheddethe anye mans blod, shalbe a rennagate vnto hys graue, and no mā shalbe able to succour hym.

Pro. 10. dWho so leadeth a godly and an innocente lyfe, shalbe saued, but he that go­eth frowarde wayes, shall once haue a fall.

Pro. 12. b. Eccl. 20. dHe that tylleth his lande, shall haue plentuousnesse of breade, but he that fo­lowethe ydylnesse, shall haue pouertye ynoughe.

A man that dealeth faithfully, shalbe fylled with blessinges, and 1. Ti. 6. b Pro. 23. a he that maketh haste to be ryche, shall not be vn­gyltye.

To haue respect of persones in iudge­ment D is not good. And why? A man wyl do wronge, yee euen for a pece of breade

He that wyl be ryche al to sone, hathe an euel eye, and consydereth not that pouertye shall come vpon him.

He that rebukethe a man, shall fynde more fauoure at the last, then he that flatereth him.

Ma. 15. aWho so robbeth his father and mo­ther, and sayeth it is no synne, the same is lyke vnto a destroyer.

He that is of a proude stomacke, stea­reth vp stryfe, but he y ^t putteth his trust in the Lorde, shalbe well fed.

He that trusteth in his owne hert, is a fole, but he that walketh wisely, shalbe safe.

2. Cor. 9, bHe that geueth vnto the poore, shall not lacke, but he that turneth away his eyes from suche as be in necessytie, shall suffer greate pouertie him selfe.

Pro. 28. b and .29. aWhen the vngodlye are come vp, [Page] men are fayne to hyde them selues, but when they peryshe, the Ryghtuouse in­crease.

Capi. xxix.

A HE that is styfnecked, and wyl not be refourmed, shall sodenly be de­stroyed without any helpe.

Pro. 28. b Eccl. 10. aWhen the Ryghtuouse haue the o­uer hande, the people are in prosperyte, but when the vngodly bereth rule, there the people mourne.

Who so loueth wysdome, maketh his father a glad man, Prou. 5. a Luke. 15. c but he that kepeth cōpany with harlottes, spendeth away that he hath.

Wyth true iudgemente the kynge set­tethe vp the lande, but yf he be a man that is couetous, he turnethe it vp syde downe.

Who so flattereth his neyghbour, lay­eth a net for his fete.

*The syn of the wycked is his owne snare, but the ryghtuous doth syng and reioyce.

The rightuous considerethe the cause of the poore, but the vngodly regardeth no vnderstandyng.

Wycked people brynge a Citie in de­caye, but wyse men set it vp agayne.

Yf a wyse man go to law with a foole [Page] (whether he deale wyth hym fryndely: or roughly) he getteth not rest.

The bloode thyrstye hate the Ryghtu­ous, but the iust ✿ seke his soule.

A foole poureth out his Spirite al to­gether, but a wyse man kepeth it in tyll afterwarde.

Yf a Prynce delyte in lyes, all hys seruauntes are vngodlye.

The pore and the lender met together C and the lord lyghteneth both their eyes

Pro. xx. d.The seate of the Kynge that fayth­fully iudgeth the pore, shal continue su­er for euermore.

The rod and correccyon minister wysdome, but yf a chylde be not loked vnto he bryngeth his mother to shame.

When the vngodly come vp, wycked­nes increaseth, but the ryghtuous shall se theyr fall.

Nurtour thy sonne with correcciō, and thou shalt be at reste, yee he shall do the good at thyne hart.

When the worde of God is not prea­ched, the people peryshe, but wel is him that kepeth the lawe.

A seruaunt wyll not be the better for wordes, for thoughe he vnderstand, yet wyll he not regarde them.

Yf thou seest a man that is hastye to speake vnaduysed, thou mayste truste a [Page] foole more then hym.

D He that delycatelye bryngeth vp his seruaunt from a chylde, shal make hym his mayster at lengthe.

An angrye man steareth vp stryfe, and he that beareth euell well in his minde, doth moche euell.

After pryde commeth a fall, Iob. 22. d but a lowelye spyryte bryngethe great wor­shyppe,

Who so kepethe companye wyth a thefe hatethe hys owne soule, he hea­rethe blasphemyes, and tellethe it not forth.

He that fearethe menne, shall haue a fall, but who so putteth his truste in the Lorde is without daunger.

Manye there be that seke the Prynces fauoure, but euerye man­nes Iudgemente commethe frome the Lorde.

The ryghtuousse abhorrethe the vngodlye, but as for those that be in the the ryght waye, the wycked hate them.

*A chylde that kepethe the word shal be without destruccion.

Capi. xxx.

THe wordes of A Agur the sonne of Iakei, and the prophecye that y ^e same mā spake vnto It­hiell, euen vnto Ithyell, and Vchall, I am more foolyshe then anye man, and haue no mannes vnderstandynge, I neuer learned wysdom nor had knowledge of holy thynges?

Who hathe clymmed vp into hea­uen?

Who hath come downe from thence?

Who hath holden the wynde faste in his hande?

Who hath comprehended the waters in a garment?

Who hathe sette all the endes of the [Page] worlde?

What is his name, or hys sōnes name canst thou tell?

Psa. 19. [...]All the wordes of God are pure and cleane, for he is a shyld vnto al thē, that put theyr trust in him.

Deut. 4. a and .12. dPut thou nothynge vnto hys worde leest he reproue the, and thou be founde a lyer.

B Two thynges haue I required of the, that y ^u wylt not denye me before I dye.

Remoue fro me vanyte and lyes, geue me nether pouerti, nor riches, onli graūt me a necessary lyuynge.

Lest yf I be to full, I denye the, & saye Exo. 5. c Deut. 8 c and .31. c Iob, 21. b. who is the Lord?

And lest I beyng constreyned thorowe pouertie, fall vnto stealynge, and take y ^e name of my god in vayne.

Accuse not a seruaunt vnto hys master lest he speake euel of the, & thou be hurt.

There is a generacion that curseth theyr father, and dothe not blesse theyr mother.

There is a Generacion that thynke thē selues cleane, and yet is not clensed from theyr fylthynes.

There is a Generacion that hath a proude loke, and doth caste vp theyr eye lyddes.

There is a generacion whose teeth are [Page] swerdes, & with theyr chawebones they consume and deuoure the Symple of the earth, and the poore from amonge men.

The horse leache hath two daughters cryeng bryng hyther, bring hyther.

There be thre thinges that are neuer C satisfyed, & y ^e fourthe sayth neuer hoo.

The graue, a womans wombe, and y ^e earth that hath neuer water ynough.

As for fyre, it saith neuer hoo.

Exo. 21. v. Deu. 27. cWho so laughteth his father to scorne and setteth his mothers commaūdemēt at naughte, the rauens pike out his eyes in the valleye, and deuoured be he of the yonge Aegels.

There be thre thynges to hye for me, and as for y ^e fourth, it passeth my know­ledge.

The waye of an Aegle in the ayre, the waye of a Serpent ouer a stone, the waie of a shyppe in the see, and the waye of a man with a yonge woman.

Suche is the waye also of a wyfe that breaketh wedlocke, whyche wypeth her mouth like as when she hath eaten, and saythe, As for me, I haue doone noo harme.

Thorowe thre thinges the earth is disquieted, and y ^e fourth maye it not beare. Thorowe a seruaunt that beareth rule, thorow a foole that hath to moch bread [Page] thorowe an ydell house wyfe, & thorowe an hādmaidē y ^t is heyre to her mastresse.

D These be foure thynges in the earthe, the whiche are very lytle, but in wysdōe they excede the wyse.

The emmettes are but weake people Pro. 6. a. yet gather they theyre meate together in the haruest.

The Conyes are but a feble folke, yet make they theyre couches a monge the rockes.

The Greshoppers haue not a guyde, yet go they forth together by heapes.

The spider laboureth with her hādes and is in Kynges places.

There be thre thinges that go styll ye but the goyng of the fourth is the good liest of all.

A Lyon, whiche is strongest amonge beastes, and geueth place to no man.

A greyhound stronge in the hinder par­tes: A ramme also, and a Kynge, agaynst whome no man aryseth vp.

Yf thou haste done folyshly whā thou waste in hye estate, or yf thou haste takē euell councel, then laye thyne hāde vpon thy mouth.

Who so chyrmeth mylke, maketh butter, & he that rubbeth hys nose, maketh it blede, Euē so he that causeth wrathe, bryngeth forthe stryfe.

Capi. xxxi.

MY sonne, thou sonne of my bodye, O my deare beloued Sonne, geue A not ouer thy strengthe and wayes vnto wemē whiche are the destruc­cyon euen of Kynges.

O Lamuel, geue Kyn­ges no wyne, geue Kynges and Prynces no stronge drynke, leest they beynge drō ­ken forget the lawe, and regarde not the cause of the poore, and of all suche as be in aduersytie.

Geue stronge drynke vnto suche as be condēpned to death, & wyne vnto those that mourne that they may drynke it, & forget theyr misery and aduersyte.

Be thou an aduocate, and stand in iudgement thy selfe, to speake for al such as he domme and suckerles.

Open thy mouthe, defende the thynge [Page] y ^t is lawfull and ryght, and the cause of the poore and helpelesse.

B Who so fyndeth an honeste faythfull womā, she is much more worth thē perls

The herte of her husband may safely trust in her, so that he shall haue no nede of spoyles.

She wyll do hym good and not euel al the dayes of her lyfe.

She occupyeth woll and flaxe, & la­boureth gladly with her handes.

She is lyke a marchauntes shyp that bringeth her vytayles from a farre.

She is vp in the nyght season, to pro­uide meat for her houshold, and fode for her maydens.

She consydereth land, and byeth it, and with the frute of her handes she plā teth a vyneyarde.

She gyrdeth her loynes with strength, and courageth her armes.

C And yf she perceyue that her houswyf­rie doth good, her cādle goeth not out by nyghte.

She layeth her fingers to the spyndell and her hand taketh holde of the distaf.

She openeth her hande to the poore, yee she stretcheth forth her hādes to such as haue nede.

She feareth not that the cold of wyn­ter shal hurte her house, for al her hous­holde [Page] folkes are double clothed.

She maketh her selfe fayer ornaments her clothing is whyte sylke and purple.

Her husbande is moche sette by in the gates, whē he sitteth amonge the rulers of the lande.

She maketh clothe of sylke and selleth D it, and deliuereth a gyrdle vnto the mar­chaunte.

Strength and honour is her clothyng, and in the lattre daye she shall reioyse.

She openeth her mouth with wisdome and in her tonge is the lawe of grace.

She loketh well to the wayes of her housholde, and eateth not her bred with ydilnesse.

Her chyldrē shall arise, and call her blessed, and her husband shal make much of her.

Many daughters ther be y ^t gather ry­ches together, but thou goest aboue thē all.

As for fauour, it is disceitful, and beu­tie is a vaine thīg, but a womā y ^t feareth y ^e lorde, she is worthy to be praysed.

Geue her of the fruyte of her handes, & let her owne workes prayse her in the gates.

Capi. Primo.

A THese are y ^e wordes of the Preacher, the son of Dauyd, Kynge of Ierusalem.

Eccle. 12. cAl is but vanyte (sayth the Preacher) All is but playne va­nyte. For what elles hath a mā, of al y ^e labour y ^t he taketh vn­der the sunne? One geue racyō passeth a­waye, an other cōmeth, but y ^e earth aby­deth styll. The Sunne aryseth, the sunne goeth downe, and returneth to his place B that he may there ryse vp agayne. The wynde goeth toward the South, and fetcheth his compasse about vnto y ^e North, and so turneth into hym selfe agayne.

Iob. 14. b.Al sloudes runne into the see, and yet the see is not fylled, For loke vnto what place y ^e waters runne, thence they come to slowe agayne. All thinges are so hard that no man can expresse them. Pro. 17. Ge. 14. b. c The eye is not satisfyed with sight, y ^e eare is [Page] not fylled with hearyng. Eccle. 3. b. The thynge that hath bene, cōmeth to passe agayne, and the thyng that hath be done, is done agayne, there is no newe thing vnder the sunne. Is ther any thyng wherof it may be sayde, lo this is new: For it was long agoo in the tymes that haue bene before vs. The thinge that is past, is out of re­membraunce. Euen so the thynges that C are for to come, shall no more be thought vpō amonge them that come after. I my selfe the Preacher, was Kyng of Israell at Ierusalem, and dyd applie my minde to seke out and searche for the knowledg of all thynges y ^t are done vnder heuen. Suche trauayle and labour hathe God geuen vnto ✿ the children of men, to ex­ercyse them selues therin.

Thus I haue consydered all the thyn­ges D that come to passe vnder the Sunne, and lo, they are all but vanite, and vexa­cyon of mynde. The croked can not be made strayght, and the fautes cannot be nombred. I cōmoned wyth myne owne herte sayenge, lo, I am, come to a greate estate, & haue gottē more wysdome, then all they y ^t haue bene before me in Ierusalem. Yee my hert had greate experyence of wisdōe and knowledge, for thereunto I applyed my mynde, y ^t I myght knowe what were wysdome and vnderstāding, [Page] what were errour and folishnesse. And I perceiued, that this also was but a vexacyon of minde, for wher much wisdome is, there is also greate trauaile and dys­quyetnesse, and * the more knowledge a man hath, the more is his care.

Capi. ii.

A THen sayde I thus in my herte, Nowe goo to, I wyll take myne ease, and haue good dayes. But lo, that is vanitie also, in so muche that I sayd vnto laughter, thou art mad, and to myrth, what doest thou?

So I thought in my hert, to withdraw my fleshe from wine, to aplye my mynde vnto wisdome & to comprehēd folishnes vntyl the tyme y ^t (amonge al y ^e thynges which are vnder y ^e sun) I might se what were best for mē to do so lōg as they liue vnder heuen 3. Re. 3.4.5.6.7. I made gorgyous fayre workes. I builded me houses, & plāted B vineyardes. I made me orchyardes and gardēs of pleasure, & plāted trees in thē of al maner fruites. 3. Re. 4.9 I made poles of water, to water y ^e greue & fruteful trees with al. I bought seruaūtes & maydens & had a great houshold. As for catel and shepe I had more substaūce of thē, thē al they that were before me in Ierusalē. I [Page] gathered syluer & golde together, euē a treasure of kinges & landes. I prouided me syngers & women, which could play of instrumentes, to make mē myrth and pastime. I gate me psalteries and sōges of musike. And I was greater & in more worshyp, then al my predecessours in Ierusalē. For wysdom remayned with me and loke what so euer mine eyes desired I let thē haue it, and wherin so euer my hert delited, or had any pleasur, I with helde it not from it. Thus my hert reioysed in all that I dyd, and this was my porcion of al my trauayle. But when I consydred al the workes that my hādes had wrought, and al the laboure that I had taken therin, so, al was but vaine & vexacion of mynde, and nothyng of any value vnder the sūne. Thē turned I me to consyder wysdom, errour, and folyshnes (for what is he amōg mē that might be cōpared to me the kyng in such wor­kes) and I saw, that wysdom excelleth folyshnes, as far as lyght doth darknes For a wise mā hath his eyes in his heed C but y ^e foole goeth in the darknes. I per­ceyued also, y ^t they both had one ende. Then thought I in my mynde, yf it happen vnto y ^e fole as it doth vnto me what nedeth me thē to laboure anye more for wisdō? So I cōfessed within my harte, [Page] that thys also was but vanytye. For the wyse are euer as lytell in remem­braunce as the folyshe, and al the daies for to come shal be forgottē, yee the wise man dyeth as wel as the foole. Thus began I to be wery of my life, in so muche that I coulde away with nothyng that is done vnder the sunne, for all was but vanytie and vexacyon of mynde. Yea I was wery of al my labour, which I had taken vnder the sunne, because I shulde be faine to leaue them vnto an other mā y ^t commeth after me. And who knoweth whether he shalbe a wise man or a fole? And yet shal he be lord of al my labours which I with such wysdom haue taken vnder the Sunne. Thys is also a vayne thynge. So I tourned me to refreine my C mynde from al such trauayle, as I toke vnder the Sunne, for so muche as a man shuld wery hym selfe with wisdō, with vnderstādyng, and oportunytie, and yet be fayne to leaue his labours vnto a nother that neuer swete for them. This is also a vayne thynge and great miserye, For what getteth a mā of al the labour and trauaile of his mind, that he taketh vnder the Sunne, but heuines, sorowe, and disquietnes all the dayes of his life In so much that his herte cannot rest in the nyght, this is also a vaynt thynge! [Page] Eccle. 5. d.Is it not better then for a man to eate and drinke, & his Soule to be meri in his laboure? Yee, I sawe y ^t this also was a gyft of god. For who wil eat or go more lustely to his worke thē I? And why? he geueth vnto man, what it pleaseth him, whether it be wysdome, vnderstanding, or gladnes. But vnto y ^e synner he geueth werynesse * (& superfluous care) that he maye gather & heape together the thing that afterward shalbe gyuen vnto him, whom it pleaseth God. This is nowe a vayne thing, yee a very disquietnes and vexacyon of mynde.

Capi. iii.

EVerye thynge hathe a tyme, yee all A that is vnder the heauen, hathe hys conuenyent season.

There is a time to be borne, and a time to dye.

There is a tyme to plant, and a tyme to pluke vppe the thynge, that is plan­ted.

A tyme to sleye, and a tyme to make whole.

A tyme to breake downe, and a tyme to buylde vp.

A tyme to wepe, and a tyme to laugh

A tyme to mourne, and a tyme to daunce.

A tyme to caste awaye stones, and a tyme to gather stones together.

A tyme to embrace, and a tyme to refrayne from embracynge.

A tyme to wynne and a tyme to lese

A tyme to spare, and a tyme to spende.

B A tyme to cut in peces, and a tyme to sowe together.

Eccl. 20. a 31. d. 32. aA tyme to kepe scylence, and a tyme to speake.

A tyme to loue, and a tyme to hate.

A tyme of warre, and a tyme of peace

What hath a man els (that doth any thyng) but werynes and labour? For as touchyng the trauayle and carefulnesse which god hath geuen vnto men. I see that he hath geuen it them, to be exercysed in it. Al this hath he ordeyned mar­ueylous goodly, to euery thyng his due tyme. He hath planted ignorance also in the hertes of mē, that they shuld not cō ­prehēde the groūd of his workes, which he doth from the beginnynge to the ende

C So I perceyued, that in these thynges there is nothing better for a man, thē to be mery and to do wel so longe as he ly­ueth. For all that a man eateth and drinketh, ye what soeuer a man enioyeth of [Page] al his labour, that same is a gyft of god I considered also that what so euer god doth, it continueth for euer, and that no thing can be put vnto it, nor takē from it and that God doth it to the intent, that men shulde feare hym. Eccle. 1. d. The thing that hath bene, is now, & the thing that is for to come hath bene afore time, for god restoreth agayne the thyng that was past. Moreouer, I saw vnder the Sunne vn­godlynes in the steade of Iudgement, & iniquyte in stead of ryghtuousnes. Thē thought I in my mynde, god shall sepe­rate the ryghteous from the vngodly, & then shalbe the tyme and iugement of al D councels & workes. I comened w ^t myne owne hert also, concernyng y ^e chyldrē of men, how god hath chosen thē, and yet letteth thē to apere as though they were beastes, for it happeneth vnto men as it doth vnto beastes, and as the one dyeth so dyeth y ^e other, yee they haue both one maner of brethe, so that (in this) a man hath no preeminēce aboue a beast, but al are subdued vnto vanyte. They go al vnto one place, for as they be al of duste, so shall they all turne vnto dust agayne.

Sapi. 2. a.Who knowethe the spirite of man that goeth vpward, and the breath of y ^e beast that goeth downe into the earth? Wherfore I perceyue, that there is no­thyng [Page] better for a man, then to be ioyful in his laboure, for that is his porcion. But who wyl bryng him to se the thing that shall come after him?

Capi. iiii.

A SO I turned me, and Abac. 1. d Eccle. 5. b. consydered al the violent wronge that is done vn­der the sunne, and beholde the tea­res of such as were oppressed, and there was no mā to cōfort them, or that wold delyuer and defend thē frō the violēce of theyr oppressours. Wherfore I Iudged those y ^t are deed, to be more happie thē such as be alyue, yee him that is yet vn­borne to be better at ease then they both because he seeth not y ^e miserable workes that are doone vnder the sunne.

B Agayne, I sawe that all trauayle and dilygence of labour was hated of euery man. This is also a vayne thyng, and a vexacion of mynd. The fole foldeth his handes together, and eateth vp his own fleshe. One handeful is better with rest, thē both the handes ful with laboure & trauayle of mynd. Moreouer, I turned me & behold yet an other vanite vnder y ^e Sunne. There is one mā, no mo but him selfe alone, hauing nether chyld nor brother: [Page] yet is ther no end of his careful trauayle, his eyes can not be satisfied with riches, * (yet doth he not remembre him selfe, and say. For whom do I take such trauaile? For whose pleasure do I thus C consume away my lyfe? This is also a vaine & a miserable thing. Therfor two are better thē one, for they may wel en­ioye the profyt of theyr laboure. For yf one of thē fal, his cōpanion helpeth him vp agayn. But wo is him y ^t is alone, for if he fal, he hath not another to helpe hī vp. Againe, whē two slepe together, thei are warme, but how cā a body be warme alone? One maye be ouercome, but two may make resistaunce. A thre fold thred is not lyghtly broken. A pore chylde be­ynge wyse, is better then an olde kynge that doteth, & cannot beware in tyme to D come. Gen. 41. b 1. Re. 16 c 3. Reg 13 e 2. par. 33. s 4. Re. 25. a Some one cōmeth out of prison, and is made a king: and an other which is borne in the kingdom, commeth vnto pouertie. And I perceyued that all men lyuing vnder the Sunne, go with the se­conde chylde, that cōmeth vp in the stede of the other. As for the people that haue bene before him, and that come after him they are innumerable: yet is not theyr ioye y ^e greater thorow him. This is also a vayne thynge & a vexacion of my ade. Whē thou cōmest into the house of God [Page] kepe thy foot and drawe nye, that thou mayst heare, 1. Re. 15. e that is better then the offeringes of fooles, for they knowe not what euell they do.

Capi. v.

A BE not hastye with thy mouth, and let not thyn hart speake any thyng rashelye before God. For God is in heuen, and thou vpon earth, therfore let thy wordes be few. For wher much carefulnes is, there are many dreames, and where many wordes are, there men may heare foles. Deu. 23. d. Baruc. 6 c Yf thou make a vowe vnto God, be not slacke to perfourme it. As for foolyshe vowes, he hath no pleasure in thē. If thou promyse any thyng, paye it: for better it is y ^t thou make no vowe thē that thou shuldest promyse, and not paye. ✿ Suffer not thy mouth to cause thy fleshe for to synne, neyther say thou before the angel, that it is thy ignoraūce For then god wyl be angrye at thy voice and destroye all the workes of thyn hā ­des. [Page] And why? wher as ar many dremes and many wordes, ther are also dyuers vanities: but loke that thou feare God Eccle. 4. a Abac. 1. a. yf thou seyst the poore to be oppressed: B and wrongefully dealt withall, so that equitie, and y ^e ryght of the lawe is wre­sted in the lande, marueyle not thou at suche a thyng, for one great man kepeth touch with an other, and the myghtye helpe them selues together. The whole land also with the feldes, and al that is therin, is in subieccyon & bondage vnto the kyng. He that loueth money, wyl neuer be satisfyed with money: & who so delyteth in ryches, shall haue no profite therof. This is also a vayne thynge.

Wher as much ryches is, there are ma­nye also that spend them awaye. And what pleasure more hath he y ^t possesseth them, sauynge that he maye loke vpon them wyth his eyes? A labouryng man sleapeth swetlye, whether it be lytle or C much y ^t he eateth, but y ^e aboūdance of y ^e rych, wyl not suffer him to sleape. Yet is there a sore plage, which I haue sene vnder y ^e Sunne (namelye) riches kept to y ^e hurte of hym that hath thē in possessyon For oftimes they perysh with his great myserye & trouble, & if he haue a chylde it geueth nothinge. Iob. 1. d. Ti. 6, b, Lyke as he came [Page] naked out of his mothers wombe, so goeth he thyther agayne, and caryeth no­thyng away with him of al his laboure. This is a myserable plage, that he shall D go awaye euen as he came. What hel­peth it him, thē that he hath laboured in the worlde? All the dayes of his life also he dyd eate in the darke, with great carefulnesse, sycknesse, and sorowe. Eccle. 2. d, Ther­fore me thynke it a better and a fayrer thynge, a man to eate and drynke, and to be refreshed of all his laboure, that he taketh vnder the Sunne all y ^e dayes of his life which god geueth hī, for this is his porciō. For vnto whōesoeuer god geueth richesse, goodes, and power he geueth it him to enioie it, to take it for his porcion and to be refreshed of his laboure: thys is the gyfte of God. For he thynketh not much howe longe he shall lyue, for so much as God fylleth his hert with gladnes.

Capi. vi.

A THere is yet a plage whyche I be­helde vnder the Sunne, and it is a general thinge amonge men whē God geueth a man ryches, goodes, and honoure, so that he wanteth nothyng of [Page] all that hys herte can desyre: & yet god geueth hym not leue to enioye the same, but an other man spendeth thē. This is a vayne thynge and a myserable plage. Yf a mā begette an hundred chyldrenne, and lyue many yeares, so that his dayes B are many in nomber, and yet can not en­ioye hys good, neyther be buryed, as for hym I saye, y ^t an vntymely byrth is bet­ter then he. For he cōmeth to naughte, & goeth his way into darknes, & his name is forgotten. More ouer he seeth not the sunne, and knoweth not of it: yet hath he more rest then the other. Yee thoughe C he liued two thousāde yeres, yet hath he no good lyfe. Come not all to one place? All the laboure that a man taketh is for him selfe, and yet hys desyre is neuer fulfylled after hys mynde. For what hath the wise more then the foole? What hel­peth it the pore, y ^t he knoweth to walke before the lyuynge? The sight of the eyes D is better, then that the soule shulde so departe awaye. Howe be it, thys is also a vayne thing and a disquietnes of minde. The thynge that hath bene, is named al­redy, and knowne that it is euen mā him selfe: neither may he go to law with him that is mightier then he. Many thinges there be that increase vanitie, and what hath a mā elles. For who knoweth what [Page] is good for man lyuynge, in the dayes of his vayne life whiche is but a shadowe? Or who wyl tell a man, what shal happē after hym vnder the Sunne?

Capi. vii.

A A Pro. 22. a Good name is more worth then Cant. 1. a a precyous oyntment, and the daye of deathe is better then the daye of byrthe. It is better to go into an house of mournyng, thē into a banketing house. For there is the ende of all men, and he that is liuinge, taketh it to herte. It is better to be sorye thē to laughe, for when the contenaunce is heuy, the herte is refourmed. The hert of the wyse is in the mournyng house, but the herte of the folyshe is in the house of myrth. Pro. 17. a It is better to geue eare to the chastenyng of a wise man, thē to heare the songe of foles For the laughing of foles is like y ^e crac­kyng of thornes vnder a potte. And that it but a vayne thynge. Who so doeth wronge, maketh a wise man to go out of his wytte, and destroyeth a gentle herte. The ende of a thyng is better thē the be­gynnyng. The pacyent of spiryte is bet­ter then the hye mynded. Be not hastely angrie in thy minde, for wrath resteth in the bosome of fooles. Saye not thou: [Page] What is the cause, that the dayes of the B olde tyme were better, then they that be nowe? for that were no wyse question. Wysdom is better then riches, yee much more worthe thē the eye light. For wys­dome defendeth as well as moneye, and the excellent knowlege and wisdome geueth life vnto hym that hath it in posses­syon. Consyder the worke of God, howe that no man can make the thing straight whiche he maketh croked. Vse well the tyme of prosperite, and remēber the time of misfortune, for God maketh y ^e one by the other, so that a mā can finde nothing elles. All thynges haue I consydered in C the tyme of my vanytie that the Iust mā perysheth for his righteousnesse sake, & the vngodly lyueth in hys wyckednesse Therfore Ro. 12. c. be thou nether to rightuous nor ouer wyse, that thou perishe not, be nether to vnryghtuous also nor to foo­lysh leest thou dye before thy time. It is good for y ^e to take holde of this, & not to let y ^t go out of thy hāde. For he that fea­reth God, shall escape them all. Wys­dome geueth more corage vnto the wise, then ten myghtye men of the citie: 3. Re. 8. c. 2 par. 6. g. Pro 20. b. 1. Ioh. 1. d. for there is not one Iust vpon earth y ^t doth good and synneth not. Take not hede vnto euery worde that is spoken, leest thou heare thy seruaunt curse the, for thyne [Page] owne hert knoweth, that thou thy selfe also haste oftymes spoken euen by other mē. All these thynges haue I proued in wysdome. I wyl I sayde be wise, Iob. 18. c. but she went farther fro me then she was before, yee, and so depe that I myghte not D reach vnto her. I applied my mynd also vnto knowledge, and to seke out science, wysdome, & vnderstandyng: to knowe y ^e foolyshnes of the vngodly, and y ^e errour of dotyng fooles. And I foūde, that Pro. 7. d. a woman is bitterer then deathe: for she is a very angle, her hert is a net, & her han­des are cheynes. Who so pleaseth God, shal escape from her, but the synner wyl be taken with her. Beholde (saythe the preacher) this haue I diligētly searched out and proued, that I myghte come by knowledge: which as yet I seke, & finde it not. Amonge a thousande men I haue foūde one, but not one womā among all. Lo, this only haue I foūde, y ^t Genes. 1. d god made man Iust, and right but they sought many inuencyons.

Capi. viii.

WHo is wyse? Who hathe knoweledge A to make aunswere? A mans wysdome maketh hys face to shyne, Pro. 17. d Iob. 9. d. but malyce putteth it out of fauoure. I muste kepe the Kynges com­maundement, and the othe that I haue made vnto God. Be not hastye to go out of his sight, and se thou contynue in no euell thynge: for what so euer it pleaseth hym, that dothe he. Lyke as whē a kyng geueth a charge, his Cōmaundemente is myghtye. Euen so Iob. 9. b. who may saye vnto hym: what doest thou? Leu. 1 [...]. a Who so kepeth the cōmaūdemente, shall fele no harme, but a wise mans hert discerneth the time and maner. For euery thynge wyll haue oportunite and iudgement, and this is y ^e thing that maketh mē ful of carefulnes and sorowe. And why? A man knoweth not what is for to come, for who will tel hym? Nether is there any man that hath power ouer the spiryte, to kepe styl y ^e spiryte, nor to haue any power in y ^e time of death: it is not he also that cā make an ende of the batayle, neyther may vngod­lynes deliuer them that medle with all. All these thynges haue I consydred, and applied my mind vnto euery worke that is done vnder the Sunne? howe one man hath lordshipe vpō an other to his owne [Page] harme. For Psalmus 37. c. I haue ofte sene the vngodlye broughte to theyr graues, and fallen downe frō the hie holy place: in so much that they were forgottē in y ^e citie, where they were had in so hye and greate repu­tacyon. This is also a vaine thing. Be­cause nowe that euell workes are not hastely punyshed, the herte of man geueth C hym selfe ouer vnto wyckednesse. But thoughe an euel personne offende an hundred tymes, and haue a lōge life: yet am I suer, that it shall go wel with thē that feare God, because they haue him before theyr eyes. Agayne, as for y ^e vngodly, it shal not be well with him, nether shal he prolonge his daies but euen as a shadow so shal he be that feareth not god. Yet is there a vanite vpon earthe. There be iust men, vnto whō it happeneth, as though they had the workes of the vngodly. Agayne, there be vngodly, with whome it goeth as thoughe they had the workes of y ^e rightuous. This haue I called also a vayne thing. Therfore I comend gladnesse, because a man hath no better thing vnder the Sunne, thē to eate and drinke and to be mery: for that shall he haue of his labour al the daies of his life, which God geueth him vnder the sunne. And so D I applyed my mynd to learne wisdome, and to knowe the trauayle that is in the [Page] world (& that of such a fassiō, that I suffered not myne eyes to slepe neither day nor nyght) I vnderstode of al y ^e workes of God, but it is not possible for a mā to attaine vnto y ^e workes that are done vnder the Sunne: & though he bestowe his laboure to seke them out, yet can he not reache vnto thē: yee though a wyse man wolde vndertake to know thē, yet shall he not fynde them.

Capi. ix.

FOr al these thynges purposed I in A my mynde to seke out. The ryghtuous and wyse, yee and theyre Ser­uauntes also are in the hande of God, & ✿ * there is no mā, that knoweth either loue, or hate, but all thynges are before them. It happeneth vnto one as vnto an other: It goeth w ^t y ^e ryghteous as with the vngodli: Iob. 9. c with the good and cleane as with the vncleane: with him that of­ferethe, as wyth hym that offereth not, lyke as it goeth wyth the Vertuouse, so goethe it also wyth the Synner. As it [Page] happeneth vnto the periured, so happe­neth it also vnto him that is afrayde to be forsworne. Amonge all thynges that come to passe vnder the Sunne, this is a misery that it happeneth vnto all a lyke This is the cause also that the hertes of men are ful of wickednes, & mad foolyshnes is in theyr hertes as longe as they lyue, vnytl they dye. And why? As longe B as a man lyuethe, he is carelesse, for a quycke dogge (saye they) is better then a deed Lion: for thei that beliuing, know that they shal dye, but they that be deed know nothing, neyther deserue they any more. For theyr memorial is forgotten, so that they be neyther loued, hated, nor enuyed, nether haue they any more part in the world, in al that is done vnder the Sunne. Go thou thy way then, eate thy breade with ioye, & drynke thy wyne w ^t a glad hart, for thy workes please God Let thy garmentes be alwayes whyt, and Mat. 6. b. let thyne head lacke none oyntment. Pro. 5. c Vse thy selfe to lyue ioyfully with thy wyfe whom thou louest, all the daies of thy lyfe, whiche is but vayne, that God geueth the vnder the sunne, al the dayes of thy vanitie, for that is thy porcion in this lyfe, of al thy laboure and trauayle that thou takest vnder the sun. What so C euer thou takest in hand to do, y ^t do with [Page] al thy power, for in the graue thou goest to, ther is nether worke, councel, know­ledge nor wisdō. So I turned me vnto o­ther thynges vnder the sun, & I sawe in running, it helpeth not to be swyft: in batayle, it helpeth not to be strōge to feding it helpeth not to be wyse: to riches, it helpeth not to be suttel: to be had in fauour it helpeth not to be cunnyng: but that al lyueth in tyme and fortune. For Luke. 21. d a man knoweth not his tyme, but lyke as y ^e fish are taken with y ^e angle, and as the byr­des are catched with the snare. Euen so are men taken in the parlous time, whē it cōmeth sodenly vpon them. This wysdome haue I sene also vnder the Sunne and me thought it a great thing. There D was a litle cytie, and a fewe men within it: so there came a great kynge and bese­ged it, and made greate bulwarkes a­gainst it. And in the cytie ther was foūde a pore man (but he was wise) whiche w ^t his wysdō delyuered the Cytie: yet was there no bodye, that had any respect vn­to suche a symple man. Then sayde I, wysdome is better then strength. Neuerthelesse, a symple mānes wysdome is despysed, and hys wordes are not hearde. A wyse mannes counsell that is folo­wed in scylence, is farre aboue the cryenge of a captayne amonge fooles.

Sapi. 6. a 3. Re. 22. c 1. Re. 17. cFor wisdome is better thē harnesse but one vnthryft alone, destroieth much good.

Capi. x.

A A Deed fly doth corrupt swete ointment and maketh it to stynke.

Euen so oftymes he that is made of for wysdome & honoure, is abhorred: because of a lytle foolyshenes. ✿ A wise mans herte is vpon the ryght hand, but a fooles herte is vpō the lefte. A dotinge foole thynketh, that euery man doth as foolyshely as hym selfe. Yf a pryncipall spirite be geuen the to beare rule, Rom. 1 2. b be not neglygent then in thine office: for he that can take cure of himselfe, auoideth B great offences. An other plage is there, which I haue sene vnder the sun, nameli the ignoraunce that is cōmenly amonge Princes, in that a foole sytteth in great dignite, and the riche are sette down be­neth. I haue sene seruauntes ryde vpon horses, and Princes goinge vpon theyre fete as it were a seruante. Pro. 26. a Eccl. 27. d But he that dyggeth vp a pytte, shal fal there in him selfe, & who so breaketh down the hedge a serpent shall byte hym. Who so remo­ueth stones, shall haue trauayle withal, [Page] and he that heweth woode, shalbe hurte ther with. When an yron is blonte, and C y ^e poynte not sharpened, it must be whet agayne, and that with mighte. Euen so doth wisdome folowe dilegēce. A babler of his tonge is no better, thē a Serpente that slingeth without hissing. The wordes out of a wise mans mouth are gracious, but y ^e lyppes of a foole wil destroye hym selfe. The beginning of hys talking is foolyshnes, and the laste worde of his mouth is starke madnes. A foole is full of wordes, and a man cannot tell what shal come to passe: who will then warne hym of it that shall folowe after hym▪ The laboure of the foolyshe is greuouse vnto thē, whyle they knowe not howe to go into y ^e cytie. Woo be vnto y ^e (o thou D lande) whose Kynge is but a childe, and whose Prynces are early at theyre ban­kettes. But well is the, (O thou lande) whose king is come of nobles, and whose Prynces eate in due season, for necessite, & not for luste. Thorowe slouthfulnesse y ^e balkes fall downe, and thorowe ydle handes it rayneth in at the house. Meate maketh men to laughe, and psa. 104. [...] wyne ma­keth them mery, but vnto money are all thynges obedyent. Wyshe the kynge no euel in thy thought, and speake no hurte of y ^e ryche in thy preuy chaumber: for a [Page] byrde of the ayre shall betraye thy voyce and with her fethers shall she bewraye thy wordes.

Capi. xi.

SEnde ✿ thy vitayles ouer y ^e waters, A and so shalte thou fynde them after manye dayes. Geue it awaye amōge seuen ✿ or eyghte, for thou knowest not what myserye shall come vpon earthe. When the cloudes are full, they poure out rayne vpon the earth.

B And when the tree falleth (whether it be towarde the Southe, or Northe) in what place so euer it fall, there it liethe. He that regardeth the wynde, shall not sowe: and he that hathe respecte vnto the cloudes, shall not reape. Nowe lyke as thou knowest not the waye of y ^e wind nor how y ^e bones are fylled in a mothers wombe: Euē so thou knowest not y ^e workes of God, which is the worke maister of all. Cease not thou therfore with thy C handes to sow thy seed, whether it be in the mornyng or in the eueninge, for thou knowest not whether thys or that shall prospere, & yf they both take it is better. The light is swete, and a pleasaūt thing it is for the eyes to loke vpon y ^e Sunne, If a man liue many yeres, and be glad in [Page] them all, let him remember the dayes of darknes, which shalbe mani: and that foloweth, all thynges shalbe but vanytie.

Be gladde then (O thou yonge man) in thy youth▪ and let thine herte be mery in thy yong dayes, folow y ^e wayes of thine owne hert, and the lust of thine eyes: but be thou sure, that God shall brynge the into iudgement for all these thinges.

Capi. xii.

PVt awaye dyspleasure out of thyne A herte, and remoue euell from thy body: for chyldehode and youth is but vanyte. Remember thy maker in thy youthe, or euer the dayes of aduersitye come, and or the yeares drawe nye, whē thou shalte saye: I haue not pleasure in theym, before the Sunne, the lighte, the moone, and starres be darkenned, and or the cloudes turne agayne after the raine when the kepers of y ^e house shal tremble and whē the stronge men shall bew them selues: when the millers stande still, be­cause B they be so fewe, and whē the syght of y ^e windowes shal waxe dymme: when the doers in the stretes shalbe shurte, and when the voice of the myster shalbe laide downe: when men shal ryse vp at y ^e voice of the byrde, and when al the daugters [Page] of musike shalbe brought low, whē men shal feare in hye places, and be afrayde in the stretes: whē the Almonde tree shal florishe and be laden with the greshoper and whē al lust shal passe (because when man goethe to hys longe home, and the C mourners go about the stretes,) Or euer the syluer lace be takē awaye, and or the golden band be brokē: Or the pot be bro­ken at the wel, and the whele vpō the ce­sterne. Thē shal the dust be turned again vnto earth from whēce it came, and the spirit shal retourne vnto god, which ga­ue it. Eccles. 1. a Al is but vanite (saith y ^e precher) al is but playne vanytie. The Preacher was yet more wise, & taught the people knowledge: he gaue good hede, soughte out the grounde, & set forth many para­bles, his diligēce was to fynde out acceptable wordes, ryght scripture, & the wordes of truthe. For Hebre. 4. c the wordes of the D wyse are lyke pryckes & nayles that go thorow, wherwith men are kepte toge­ther for they are geuen of one shepeherde only. Therfore beware (my sonne) that aboue these thou make y ^e not many and innumerable bokes, nor take diuers doctrines in hand, to weri thy body withal Let vs heare the cōclusiō of al thynges. Feare god & kepe his cōmaundementes: For that toucheth al men: For God shal [Page] iudge al workes & secrete thinges, whe­ther they be good or euell.

Capi. Primo.

A O That he wolde kysse me with the kysses of his mouth, for thy lo­ue is more plesaūt thē wyne, & y ^t because of y ^e good and plesaunt sa­uour. Thy name is Eccle. 7. a a swete smellyng oynt­mente, therfore do the maydens loue the drawe thou me vnto the, we wyll runne after the.

The Kyng hath brought my into his preuy chambers. We wyll be glad & re­ioyse in the, we thynke more of thy loue then of wyne. They that be ryghtuous loue the.

B I am blacke (O ye daughters of Ierusalem) lyke as Gene. 25. b 2. Par. 3. c the tentes of the Cedar­nes, and * as the hangynges of Salomō but yet am I faier & wel fauoured wyth al. Maruel not at me that I am so black for why? the sunne hath shined vpon me.

My mothers childrē had euel wil at me they made me a keper of the vyneyardes but mine own vineyard haue I not kept

Tell me of him whome my Soule lo­ueth [Page] where thou fedest, where y ^u makest them to reste at the noone days, for why shall I be lyke him, that goeth wrong a­boute the flockes of thy companions?

Yf thou know not thy self (O thou say C reste amonge wemē) then goo thy waye forth after the fote steppes of the shyppe and fede thy gotes besyde the shepeherdes rentes. Vnto Exod. 14. c the hoost of Pharaos charettes haue I compared the, O my loue. Thy chekes & thy necke is bewtyfull as the turtles, & hanged wyth spanges and godly iewelles: a necke bande of golde wyll we make the with syluer buttons.

When the Kynge sytteth at the table he shall smell my Nardus: a bondell of Myrre is my loue vnto me: he wyl lye betwyxte my brestes. A cluster of grapes in D y ^e vineyardes of Engaddy is my loue vnto me. Cant. 4. a O how fayer art thou (my loue) how fayer arte thou: y ^u haste doues eyes

O how faier arte thou (my beloued) howe well fauoured arte thou?

Our bed is decte with floures, the se­lynges of oure houses are of Cedre tree, and oure balkes of Cypresse.

Capi. ii.

I Am the Lilye of the felde, and Rose of the valleyes: as the Rose amonge the thornes: so is my loue amonge the daughters,

Like as the appletre among the tres of the woode, so is my beloued amonge the sonnes. My delite is to sit vnder his shadowe, for hys frute is swete vnto my throte he bryngeth me into hys wyne seller, & loueth me specialli wel. Refresh me with grapes, cōforte me with apples for I am sycke of loue. Canti. 8. a his lefte hande lyethe vnder my heed, and his right hāde B shall embrace me.

Canti. 3. bI charge you, O ye daughters of Ierusalem by the Roes and hyndes of y ^e felde, that ye wake not vp my loue, nor touche her, tyll she be contente her selfe.

Me thinke I heare the voice of my beloued: lo, there cōmeth he hoppynge vpō the mountaynes, and leapyng ouer y ^e ly­tle hilles. My beloued is like a Roo, or a yonge hart. Beholde, he standeth behinde our wall, he loketh in at y ^e window, and [Page] pepeth thorowe y ^e gate. My beloued an­swered and sayde vnto me.

O stande vp my loue, my beutyful, and C come: for lo, the wynter is nowe past, the rayne is awaye and gone. The floures are come vp in the felde, the tyme of the byrdes singing is come, and the voyce of the turtle doue is hearde in our lande. The figge tree bringeth forth her figges and the vines beare blossoms, and haue a good smell. O stande vp my loue, my beutyful▪ and come (O my doue) out of y ^e ca­nes of the rockes, out of the holes of the wall: O lette me se thy countenaunce & heare thy voice, for swete is thy voyce, & fayer is thy face.

Get vs the Foxes, yee the litle foxes, that hurt the vynes, for our vynes beare blossoms.

Canti. 7 [...]My loue is myne, and I am hys, which fedeth amonge the roses, vntil y ^e daye breake, & tyl the shadowes be gone.

Come agayne (O my beloued) and be lyke as a Roo, or a yonge harte vpon the wyde mountaynes.

Capi. iii.

A BY nyght in my bed I sought him whom my Soule loueth: yee diligently sought I him, but I foūde him not I wyl get vp thought I & go a­bout the cytie, vpon the market & in all y ^e stretes wil I seke him whom my Soule loueth: but when I sought him, I found hym not. The watchemen also that go aboute the Cytie, founde me.

B Sawe ye not him whome my soule loueth? So when I was a litle past them, I founde him whome my soule loueth. I haue gotten holde vpon him, and will not let him go, vntyll I bringe him into my mothers house, and into her chāber that bare me.

Canti. 2. bI charge you, O ye daughters of Ierusalem, by the Roes and hindes of the felde, y ^t ye wake not vp my loue nor touche her, tyll she be content her selfe.

C Who is this, that commeth vp out of the wildernes like vapours of smoke, as it were a smel of Myrre, frankensence, & all maner spyces of the Apotecary?

Beholde, aboute Salomons bedstede there stande fourtye valeaunt men of the [Page] moste myghtye in Israell. They holde swerdes euery one, & are expert in warre Euery man also hathe his swearde vpō his thyghe, because of feare in the night: Kynge Salomon had made hym selfe a palace of the wod of Libanus, the pilers D are of siluer, the couerynge of golde, the seate of purple, the ground is plesauntli paned with loue for the daughters of Ierusalem.

Go forth (O ye daughters of Sion) & beholde Kynge Salomon in y ^e crowne, wherwith his mother crowned him in y ^e daye of his maryage, and in the daye of the gladnesse of his herte.

Capi. iiii.

O Cant. 1. d. Cant. 6. a Howe fayer arte thou my, loue A howe fayer arte thou? thou haste doues eyes, beside that which li­eth hyd within * Thy heaty luckes are lyke the woll of a Rocke of shepe that he shorne vpō mount Gilead. Thy teth are lyke shepe of the same by guesse, whyche went vp from the washynge place: wher euery one beareth two twynes & not one vnfrutefull among them. Thy lippes are like a rose coloured ribonde, thy wordes are louelye: thy chekes are like a pece of a pomgranate, besydes, y ^t whyche lieth [Page] hid within. Thy necke is lyke the tower of Dauid buylded w ^t bulworkes wher­vpon there hange a thousande shyldes, yee all the weapons of the Geauntes. Canti. 8. a Thy two brestes ar like two twyns of yonge Roes, which fede amonge roses.

O that I myghte go to the mountayne of Myrre, & to the hyll of frankensence tyll the daye breake & tyl the shadowes be past awaye.

B Thou arte fayer, O my loue, and no spot there is in the. Come to me frō Ly­banus (O my spouse) come to me frō Lybanus: loke frō the top of Amana, frome the toppe of Sanit, and hermon, frō the Lyons dennes, and frō the mountaynes C of the Leopardes. Thou haste wounded my herte, O my syster, my spouse, thou hast wounded my hert, with one of thyn eyes, and with one cheyne of thy necke.

O howe fayer are thy breestes, my sy­ster, my spouse? Thy brestes, ar more plesaunte then wyne, and the smel of thyne oyntmentes passeth all spyces. Thy lippes, O my spouse, droppe as the honye combe, yee mylke and hony is vnder thy tonge, and the smel of thy garmentes is lyke the smell of Lybanus. A well kepte [Page] gardeyne, is my syster, my spouse, a wel kepte waterspryng, and a seased well. The fruites that sproute in the, are lyke a very Paradyse of Pomgarnates with swet fruytes: as Cypresse, Nardus, and Saffrō, Calamus, and Synamoin, with al swete smellynge trees: Myrre, Aloes, and all the best spyces, a wel of gardens a well of lyuinge waters, whyche renne downe from Lybanus.

Vp thou North wind, come thou South wynde, and blow vpon my garden, that the smel therof may be caried on euerye syde: yee that my beloued maye come in to my gardeyne, and eate of the swete fruytes that growe therin.

Capi. v.

I Am come into my garden, O my sy­ster, my spouse: I haue gathered my A Myrre with my spyce. I haue eaten my hony wyth my hony combe, I haue dronke my wyne with my mylke.

Eate, O ye frendes, drynke and be me­rye, O ye beloued.

I sleape, and my herte waketh, I heare the voyce of my beloued, when he knoc­keth.

Open to me, O my sister, my loue, my doue, my derlynge: for my heed is full of dewe, and y ^e lockes of my heare are full of the nighte droppes.

I haue put of my cote, howe can I do it on agayne? I haue washed my feete, howe shall I fyle them agayne.

B My loue put in hys hande at the hole, and my hert was moued within me.

I stode vp to open vnto my beloued, and my handes dropped with Myrre, and y ^e Myrre ranne downe my fingers vpon y ^e locke. I opened vnto my beloued, but he was departed and gone his waye.

Nowe when he spake, my herte was gone: I soughte hym, but I coulde not finde him: I cried vpō him, neuerthelesse he gaue me no answere.

So the watchemen that went aboute the Cytie, founde me, smote me, & woun­ded me, Yee they that kepte the walles, toke away my garment fro me.

C I charge you therfore, O ye daughters of Ierusalem, yf ye finde my beloued, y ^t [Page] ye tell hym howe that I am sycke for loue.

Who is thy loue aboue other louers, O thou fayrest among wemen? Or what can thy loue do, more then other louers, that thou chargest vs so straytly.

As for my loue, he is whyte and red coloured, a singuler personne amonge ma­ny thousandes, hys heade is as the most fyne golde, the lockes of his heare are busshed & blacke as a crowe, his eyes as as the eies of doues by the water brokes washen with mylke, and remaynynge in a plentuouse place. Hys chekes are D lyke a gardeyne bedde, where in the Apotecaries plant all manner of swete thynges: hys lippes are lyke Roses that droppe Myrre, his hādes are ful of gold rynges and precyous stones, his body is as y ^e puer yuery, decte ouer with Saphyres: his legges are as the pyllers of marbell set vpon sokettes of gold, his face is as Libanus, and as the bewtie of the Ce­dre trees, his throte is swete, yee he is altogether louely. Suche one is my loue, O ye daughters of Ierusalem, suche one is my loue.

Capi. vi.

A WHyther is thy loue gone then (O thou fayreste amonge wemen) whyther is thy loue departed? we wyll seke him with the?

My loue is gone downe in to his gar­deyne, vnto the swete smellynge beddes, that he maye refresh him felfe in the gardeyne, & gather roses. My loue is mine & I am his, which fedeth amonge y ^e roses.

Thou arte pleasaunte (O my loue) euen as louelynesse it selfe, thou arte fayer as Ierusalem, feareful as an army of men, with theyr banners. Turne awaye thine eyes fro me, for they haue set me on fyre Canti. 2. c

Thy heary lockes are lyke a flocke of B goates vpon the mount of Gilead. Thy teth are lyke a flocke of shorne shepe, which go out of y ^e washyng place where eury one beareth two twynnes, & not one vnfruitefull among thē. Thy chekes are lyke a pece of pomgranate, besydes that which lyeth hyd within. There are 1. Re. 11. a .xi Quenes .lxxx. wyues, and damesels w ^t out nomber. C One is my doue, one is my derlinge. She is the onely beloued of her [Page] mother, and dere vnto her that bare her. When the daughters saw her, they sayd she was blessed. Yee the Quenes and wi­ues praysed her.

What is she this, that pepeth out as the mornynge? fayer as the mone, cleare as the sunne, and feareful as an armie of men with theyr banners.

I went downe into the nut gardeyne, to se what grewe by the brokes, and to loke yf the vineyarde floryshed, or yf the pomgranates were shot forth.

I knewe not that my Soule had made me the people that be vnder trybute. D

What wyll ye see in the Sulamyte? She is lyke mē of war that be in a daūce

Turne agayne, turne agayne, O thou perfecte one: turne agayne, turne againe and we wyll loke vpon the.

Capi. vii.

O Howe pleasaunte are thy trea­dynges A with thy shoes, thou Princes daughter? Thy thyghes are like a faier iewell which is wrought by a cunnyng worke master. Thy nauell [Page] is lyke a round goblette, which is neuer without drynke. Thy wombe is lyke a heape of wheate that is set about wyth roses. Cant. 4. a Thy two breestes are lyke two B twynnes of yonge rooes.

Thy necke is as it were a tower of yue­ry: thyn eyes also are lyke the water poles that are in Hesebon, besyde the porte of Bathrabbim: thy nose is like y ^e tower of Libanus, which loketh towarde Da­mascus. That heed that standethe vpon the is lyke Carmel, and the beare of thy heade is lyke the Kynges purple, folden vp in playtes.

O howe fayre and louely arte thou, my darlinge, in pleasures? Thy stature is like a Palme tree, and thy brestes like a cluster of grapes.

I sayd I wyl clyme vp into the palme tree, and take holde of his braūchesse.

C Thy brestes also shal be as the vyne clusters, the smel of thy nostrelles lyke the smel of apples, and thy throt like the best vyne.

This shalbe puer and clere for my loue, his lippes & teth shal haue theyr pleasur

There wyll I turne me vnto my loue, [Page] and he shall turne him vnto me.

O come on my loue, we wyl go forthe into the felde, and take oure lodgyng in the villages. In the mornyng wil we go se the vyneyarde: yf it be spronge forth, D yf the grapes be growne, and yf the pomgranates be shot out. There wyl I geuethe my brestes: the Mandragoras geue theyr smell: and besyde our dores are all maner of pleasaunte frutes: bothe newe and olde: which I haue kepte for the, O my beloued.

Capi. viii.

O That I myght finde the without, A and kysse the, who I loue as my brother, whyche suckte my mo­thers breestes: and that thou wouldest [...] not be offended, yf I toke the, & brought the into my mothers house: that y ^u mightest teach me, and that I might geue the drynke of spyced wyne, and of the swete sappe of my pomgranates. Canti. 2. a Hys lefte hande shalbe vnder my heade, and hys ryght hande shall embrace me.

I charge you, yee daughters of Ierusalem, [Page] that ye wake not vp my loue, nor touche her, tyl she be contente her selfe.

What is she this, that comme vp from the wyldernes, and leueth vpō her loue?

I waked the vp amonge the apple trees wher thy mother brought y ^e into y ^e world

B O set me as a seale vpon thyne herte, and as a seale vpon thyne arme, for loue is myghtye as the death, and gelousy as the hell. Her coales are of fyre, & a very flamme of the Lorde: so that many wa­ters are not able to quenche loue, neither may the streames drowne it. Yee yf a mā woulde geue all the good of hys house for loue she shulde counte it nothyng.

Our syster is but yonge, and hathe no brestes: what shall we do for oure syster, whan she shall be spoken for?

Yf she he a wal, we shall buylde a siluer bulwerke there vpō, yf she be a dore, we shal fastē her with borders of Cedre tree

I am a wal, and my brestes lyke towers, then was I as one that hath founde fauoure in his syghte.

Salomon hath a vyneyarde at Baal Hamon, and thys vyneyarde delyuered he vnto the kepers: that euery one for y ^e fruyte therof shuld geue him a thousāde peces of syluer.

My vyneyarde is in my syght: thou (O Salomon) must haue a thousande, & the kepers two hundred with the fruyte. Thou that dwelleste in the gardeyns, O let me heare thy voyce, that my compa­nions maye herken to the same.

O get the away, my loue, and be as a Roo, or a yonge herte vpon the swete smellynge mountaynes.

Capi. Primo.

A O Set your affeccyon vppon ✿ wysedome ye y ^t be Iuges of the earth. Haue a good opinyon of the Lorde, and seke hym in the synglenesse of herte. [...]ar. 15. a For he wyl be foūde of them that tempte him not, and appereth vnto such as putte theyr truste in hym. As for fro­warde thoughtes, they be separated frō God, but vertue (yf it be alowed) refourmeth the vnwyse. And why? wysedome shall not entre in to a frowarde Soule, nor dwell in the bodye that is subdued vnto sinne. For the holy goost abhorreth [Page] fayned nurtoure, & wyth draweth hym selfe frome the thoughtes that are with out vnderstandyng: and where wyckednesse hath the vpper hande, she fleeth frō thence. Galat. 5. c For the spyrite of wysdome is louynge, gentle, and gracyous, & wyl haue no pleasure in hym that speakethe euyll wyth hys lyppes. Esay. 6. a Iere. 23. d Iero. 7. c For God is a wytnes of his reynes, a trew searcher out of his herte, & an hearer of his tongue. For the spyrite of the Lord fylleth the rounde cō passe of the world, and the same that vp holdeth al thynges, hath knowledge al­so of the voyce.

Therfore he that speaketh vnryghtuouse B thynges, cā not be hyd, 3. Reg. 2. g Mat. 6. a Hebre. 4 [...] neither may he escape the Iugement of reprofe. And why? Inquisicion shall be made for the thoughtes of the vngodly, & the reporte of his wordes shal come vnto god, so that his wickednesse shalbe punished. For the eare of gelousy heareth al thynges, and the noyse of the grudgynges, shal not be hyd. Therfore beware of murmurynge, which is nothynge worthe, and refrayne your tongue from slaūder. Luk. 12. [...] For here is no worde so darke and secret, that it shal go for nought: and y ^e mouth that speakethe lyes, slayth the soule.

O seke not your owne deathe in the er­rour C of your lif, destroie not your selues [Page] thorow the wordes of your own hādes. Deu. 4. c For God hath not made death, neyther hath he pleasure in the destrucciō of the liuinge. For he created all thinges, that they myght haue theyr beyng: yee al the people of the earthe hathe he made that they shuld haue helth, that there shulde be no destruccion in theim, and that the kyngdome of Hell shulde not be vpon earth (for ryghtuousnesse is euerlastyng and immortall, but vnrighteousnes bringeth death.) Neuerthelesse, the vngodli cal her vnto them, bothe with wordes & workes, & whyle they thynke to haue a frende of her, they come to nought: for y ^e vngodly that are confederat with her, & take her parte: are worthy of death.

Capi. ii.

A FOr the vngodly talke & ymagyne thus amonge thē selues (but not ryght) the time of our lyfe is but shorte and tedyouse, Iob. 7. a Mat. 22. b 1, Cor. 15. d and when a man is ones gone, he hath no more ioie: nor pleasure, neyther knowe we anye man that tourneth agayne from death, for we are borne of nought: & we shall be hereafter [Page] as thoughe we had neuer ben. e For oure breath is a smoke in oure nostrels, & the wordes as a sparke to moue our hert. As for our bodye it shalbe verye ashes y ^t are quenched, and our soule shall vanishe as the softe ayre. Our life shal passe awaye as y ^e trace of a cloude, & come to naught as the myste that is driuen awaye wyth the beames of the Sunne and put down wyth the heate therof. Oure name also shal be forgotten by lytle and litle, & no man shall haue oure workes in remem­braunce.

For our tyme is a very shadowe that B passethe awaye, & after oure ende, 2. pa.. 30. c Esa. 22. b and .16. c Sapi. 5. b there is no retournynge, for it is fast sealed, so that no man commeth agayne. Come on therfore, let vs enioie the pleasures that be present, & let vs sene vse the creature lyke as in youth. We wyl fyl our selues with good wine, & oyntmente, there shal no floure of the tyme go by vs. We wyll crowne our selues w ^t roses afore they be withered. Ther shalbe no fayer medowe but our lust shal go thorow it. Let euery one of you be partaker of our voluptuosnes. Let vs leaue some token of our pleasure in euery place, for that is our porci­on, elles get we nothyng. Let vs oppresse the poore ryghtuous, let vs not spare the wydow nor olde man, let vs not regarde [Page] C the heedes that are graye for age.

Let the law of vnryghtuousnes be our auctorytie, for the thyng that is feble is nothing worth. Therfore let vs defraude the ryghtuous, & why? he is not for oure profyte, yee he is cleane contrary to our doynges. He checked vs for offendynge agaynst the lawe, and slaundereth vs as transgressours of all nurtoure. He ma­keth his boost to haue the knowledge of god, Iohn 7. a Esay. 7. a yee he calleth him self Gods sonne, He is the bewraier of our thoughtes: It greueth vs also to loke vpō him, for hys lyfe is not lyke other mennes, his waies are of an other fassion. He countethe vs but vayne persons, he withdraweth him selfe from our wayes as from filthines, he commendeth greatli the latter ende of the Iuste, & maketh his booste that God is his father. Let vs se then yf hys wor­des be trewe, let vs ꝓue what shal come vpon him: so shall we knowe what ende he shall haue.

D For yf he be the true sonne of God, he wyl receyue him and delyuer him frome the handes of his enemyes. Let vs exa­men him with despiteful rebuke and tormentynge, Psal. 2 [...]. a Mat. 27. e Iere. 11. d that we maye knowe his dig­nitie, and proue his pacience. Let vs condempne him with the mooste shamefull death: for lyke as he hath spoken, so shal [Page] he be rewarded.

Suche thynges do the vngodly yma­gyn, and go astraye, for theyr owne wic­kednesse hath blynded them. As for the misteryes of God, they vnderstande thē not: they neyther hope for the reward of ryghtuousnesse, nor regarde the worship that holy soules shall haue. Gene. 2. a. Gene. 3. a Ioh. 2. d For God created man to be vndestroyed, yee after the ymage of his own likenes made he hym. Neuerthelesse, thorowe enuye of y ^e deuel came deathe vnto the worlde, and they that holde of his syde, do as he doth.

Capi. iii.

BVt the soules of the ryghtuouse A are in the hande of God, Deut. 32. a Sapi. 5. a. Hebre. 11 [...] and the payne of deathe shall not touche thē. In the sight of the vnwyse they ap­peare to dye, and theyre ende is taken for very destruccyon. The waye of the righ­tuous is iudged to be vtter destruccyon, but they are in rest. And though they suffer payne before mē, Rom. 8. c. 1. Cor. 5. a 1. Petri. 1 c yet is theyr hope ful of immortalitie. They are punished but in fewe thinges, neuerthelesse, in many thinges shal they be well rewarded. For God proueth them, & findeth them mete for him selfe: yee as the golde in the for­nace [Page] doth he trye theym, and receyueth them as a brente offeringe, and when the B tyme commeth: they shalbe loked vpon.

Mat. 13. e 1. Cor 15. e Mat. 19. c 1. Cor. 6. a.The ryghtuous shall shine as y ^e spar­kes that ren thorow the red bushe. They shal iudge the nacyons, and haue domi­nion ouer the people, and theyr lord shal raygne for euer. They y ^t put theyr truste in him, shal vnderstande the truthe, and such as be faythful, wyll agre vnto hym in loue: for his chosen shall haue gyftes and peace. Ma. 25. d But the vngodli shalbe punisshed accordyng to theyr own ymagyna­cions, for they haue despised the ryghtuous, C and forsaken the Lorde. Whoso de­spiseth wysdom and nurtoure, he is vn­happye, and as for the hope of such, it is but vaine, theyr labours vnfrutful, and workes vnprofytable. Theyr wyues are vndiscret, and theyr chyldren moost vn­godly. Theyr creature is cursed. Blessed is rather the baren & vndefiled, whyche hath not knowen the synful bed: she shal haue fruyte in the rewarde of the hooly Soules. And blessed is the gelded, which with his hādes hath wrought no vnrightuousnes, nor imagined wicked thinges against God. Esa. 5 6. b For vnto him shall be gy­uen the speciall gyfte of faythe, and the most acceptable porcyon in the temple of God. For gloryous is the fruyte of good [Page] laboure, and the rote of wisdome shal neuer fade awaye. As for the childrē of aduouterers, D they shall come to an ende, & y ^e sede of an vnryghtuous bed shal be roted out. And thoughe they liue lōge, yet shal they be nothynge regarded, & theyr laste age shalbe without honoure.

Yf they dye hastely, they haue no hope neyther shall they be spoken to in y ^e daye of knowledge. For horryble is the deathe and ende of the vnrightuouse

Capi. iiii.

O Howe fayer is a chaste genera­cion A with vertue? The memorial therof is imortall, for it is knowen with good men. When it is presente, men take example thereat: and yf it go awaye, yet they desyre it. It is alwaye crowned & holden in honour & wynneth the rewarde of the vndefiled batayle. But the multitude of vngodly chyldren is vnprofitable, Iere. 17. b Mala. 1. a Mat. 7. c. and y ^e thynges that are planted with horedome, shall take no depe rote, nor laye any faste foundacion, Thoughe they be grene in the braunches for a tyme, yet shall they be shaken with the wynde, for they stande not faste, and [Page] thorow the vehemence of the wynd they shalbe roted out. For the vnperfect braū cesse shalbe broken, theyr fruyte shall be vnprofytable and sower to eat, yee mete for nothynge. And why? all the chyldren that are borne of the wycked, must beare recorde of the wyckednes agaynst theyr fathers and mothers, whē they be asked B But though the ryghtuous be ouertakē with death, Age. yet shall he be in rest. Age is an honourable thynge. Neuerthelesse it standeth not onely in the length of tyme nor the multytude of yeres: but a mans wysdom is the graye heer, and an vnde­fyled lyfe is y ^e olde age. He pleaseth god and was beloued of hym: so that where as he liued among sinners, he translated him. Hebre 11. d Yee sodenly was he taken away, to the entent y ^t wickednes shulde not alter his vnderstandyng, and that ypocrysye shuld not begyle his soule. For y ^e crafty bewytching of lyes make good thinges darke, y ^e vnstedfastnes also and wicked­nes of voluptuous desyre turne asyde y ^e vnderstandynge of the symple. Though he was soone deed, yet fulfylled he much time. For his soule pleased god therfore hasted he to take him away frō amonge the wycked. This the people see and vn­derstande it not: they laye not vp suche thynges in theyr hertes, how that the louyng [Page] fauoure and mercy of god is vpon his Saynctes, and that he hath respecte vnto his chosen.

Thus the ryghtuous that is deed, condempneth C the vngodly which ar lyuyng & the youth y ^t is soone brought to an ende, the longe lyfe of the vnryghtuous. For they se the ende of the wyse, but they vnderstand not what god hath deuised for him, and wherfore the Lorde hathe ta­ken him awaye. And why? they se hym and despyse hym, therfore shall god al­so laughe them to scorne: Psal. 2. So that they them selues shal dye hereafter (but withoute honoure) yee in shame amonge the deade for euermore.

For without anye voyce, shall he hurste those that be put vp, and remoue theym from the foundacions, so that they shall be layde wast vnto the hyest. They shall mourne, and theyr memoriall shal perish So they beynge afrayde shall remember theyr synnes, and theyr own wyckednes shall bewraye them.

Capi. v.

A THen shall the ryghtuouse stande in greate stedfastnes, Mat. 19 c agaynste suche as haue delte extremely with them and taken awaye theyr laboures.

When they se it, they shall be vexed wyth horryble feare, and shall wonder at the hastynesse of the sodayne healthe, gronynge for a verye destresse of mynde and shal say within themselues, hauing inwarde sorowe, and mournyng for veri anguyshe of mynde. These are they, whom we somtyme had in derision, Sapi. 3. a and iested vpon. We foles thought theyr life very madnes, and theyr ende to be with­out honoure. But lo, howe they ar counted among the chyldrē of god, and their porcyon is amonge the Saynctes. Therfore we haue erred frō the way of truth, the lyght of ryghtuousnes hath not shy­ned vnto vs, and the sunne of vnderstan­dynge, rose not vp vpon vs. We haue we ryed our selues in the way of wickednes & destruccyon. Tedious wayes haue we gone: but the waye of the Lord we haue not knowen. What good hath our pryde done vnto vs? Or what profyte hath the B pompe of rychesse brought vs? All those thynges are passed away lyke a shadow and as a messenger renuyng before: 1. Pa. 30. c Sapi. 2. b Pro 30. b as a ship that passeth ouer y ^e waues of water which whē it is gone by, the trace ther­of [Page] cannot be founde, neyther the path of it in the floudes. Or as a byrde y ^t flyethe thorow the ayre, and no man can se any token where she is flowen, but only hea­reth the noyce of her wynges, beatyng y ^e lyght wynd, partyng the ayer thorow y ^e vehemence of her flyghte, and flyethe on shakynge her wynges, where as after­ward no token of her waye can be found Or lyke as when an arrowe is shot at a marke, it parteth the ayre, which imme­diatly cōmeth together againe, so that a man can not knowe where it wente tho­rowe. Euen so we in like maner as soone as we were borne, begane immediatly to drawe to our ende, and haue shewed no token of vertue, but ar consumed in oure owne wyckednes.

Suche wordes shall they that haue sinned speake in the hel: Iob. 8. a for the hope of the C vngodly is lyke a drye thystell floure (or dust) that is blowen away with y ^e wynd lyke as thyn scomme that is scattered a­brode with the storme, Psal. [...]. b Pro. 10. d and 11. a Iacob. 1. b like as the smoke which is dispersed here and there wyth the wynde, and as the remembraunce of a starunger that taryeth for a daye, and then departeth. Psa. 39. a But the ryghtuous shal lyue foreuermore, theyr rewarde also is with the lord, & theyr remembraūce with the hyghest. Therfore shall they receyue [Page] a glorious kyngdōe & a beutyful crowne of the Lordes hande: for with his righte hande shall he couer them, Ephe. 6. b and with his owne arme shall he defende them, his gelousy also shall take harnesse, and shall arme the creature to be auenged of the e­nemyes. He shall put on ryghtuousnesse for a brest plate, and take sure iudgemēt in stede of an helmet. The inuyncyble shylde of equytie, shal he take, his cruel wrathe shal he sharpen for a speare, and y ^e hole compasse of y ^e worlde shal fyghte with him againste the vnwise.

D Then shall the thunder boltes go oute of the lightenynges, and come out of the raynebowe of the cloudes to y ^e place ap­poynted out of y ^e harde stony indignacy­on there shall fall thycke hailes, and the water of the see shall be wrathe agaynst them, and the floudes shall renne rough­lye togyther. Yee a myghtie winde shall stande vp agaynste theym, and a storme shall scatter them abrode. Thus the vn­ryghtuous dealing of them shal bring al the lande to a wildernes, & a wyckednes shall ouerthrowe the dwellinges of the myghtye.

Capi. vi.

WYsedome is better then strengthe, A and a mā of vnderstādyng is more worthe: then one that is stronge. Wysdom Eccle. 9. d Psal. 3. b Kyng [...]s. Rom. 13. a Heare therfore (O ye Kynges) and vnderstāde O learne ye that be Iudges of the endes of the earthe.

Gyue eare ye that rule the multitudes, & delite in muche people. For the power is gyuen you of the lorde, and the strēgth from the hyghest: which shall trye youre workes and searche out your ymagyna­cyons. Howe that ye beynge offycers of hys kyngdome, haue not executed trewe iugement, haue not kept the law of rightuousnes, nor walked after his wil. Horrybly and that ryght soone shal he apere vnto you: for an harde Iudgement shall they haue that beare rule. B

Mercy is graunted vnto the symple, but they that be in auctorite shall be sore punyshed. Eccle. 10. [...] For God which is Lorde ouer al, shal excepte no mans person, neyther shal he stande in awe of any mans great­nesse: for he hathe made the smal & great and careth for all alyke.

But the myghtie shal haue the sorer punyshment. Vnto you therfore (O ye Kynges) do I speake, y ^t we maye learne wys­dome & not go amysse: for they that kepe ryghtuousnes, shalbe ryghtuously iuged and they that are learned in ryghtuouse [Page] thynges, shall fynde to make aunswere. Wherfore set your lust vpon my wordes and loue theym, so shal ye come by nourtoure. Wysdome is a noble thinge, and neuer fadeth away: yee she is easeli sene of them that loue her, and found of such as seke her.

She preuenteth them that desyre her, C that she maye fyrste shewe her selfe vnto them. Who so awaketh vnto her by tymes, shal haue no greate trauayle, for he shall finde her syttynge redye at hys do­res. To thynke vpon her, is perfect vnderstandyng, and who so watcheth for her, shalbe safe, and that soone. For she goeth al oute, sekynge suche as are mete for her, sheweth her selfe cherfully vnto them in theyr goynges, and meteth them with all diligence. For the vnfayned de­syre of reformacyon is her begynnynge to care for nurtour is loue, Rom. 13. b and loue is y ^e kepynge of her lawe. Nowe the kepynge of lawes is perfeccyon & an vncorrupte lyfe, & an vncorrupte lyfe makeeh a man familier with God. And so the desyre of D wysdome leadeth to the kingdome euerlastinge. Nu. 27. c Yf your delite be then in roiall seates & cepters (O ye Kinges of she people) set your luste vpō wisdome, that ye may raygne for euermore. 2. Re. 14. c 3. Reg. 3. a O loue the light of wisdome, al ye that be rulers of [Page] the people. As for wisdome what she is, and howe she came vp. I wyll tell you, & wyll not hyde the mysteryes of God frō you: but will seke her out from y ^e begin­nynge of the Natiuite, and brynge the knowledge of her in to light, & will not kepe backe y ^e truth: Nether wil I haue to do with consuminge enuye, for such a man shall not be partaker of wisdome. But the multitude of the wise, is y ^e wel­fare of the worlde, and a wise Kynge is the vpholdynge of the people. O receyue nurtour then thorow my wordes, and it shall do you good.

Capi. vii.

I My selfe also am a mortal man, lyke A as all other, and am come of the earthly generacyon of him that was fyrste made, and in my mothers wombe was I fashyoned to be fleshe: In the tyme of ten monethes, was I brought together in bloode thorowe the sede of man, and y ^e commodyous appetyt of slepe. When I was borne, I receiued lyke ayre as other men, and fell vpon the earth (whiche is my nature) cryenge and wepynge at the fyrst, as al other do. I was wrapped in swadling clothes, & brought vp w ^t great [Page] cares. For ther is no kyng that hath had any other begynning of byrth. Al mē thē haue one entraūce vnto lyfe, Iob. 1. c 1. Ti. 6. b and one go­ynge out in lyke maner.

B Wherfore I desired, and vnderstan­ding was gyuē me: I called, and the spyrite of wysdom came into me. I set more by her then by kyngdomes and Royall seates, and counted rychesse nothyng in comparison of her. As for precious stone I compared it not vnto her: Iob. 28. b. for all golde is grauel vnto her, and siluer shalbe coū ted but claye before her syght. I loued her aboue welfare & beuti, and purposed to take her for my lyght, 3. Reg. 3. b Mat. 6. d for her shyne cā not be quenched. All good thynges came to me with her, and innumerable riches thorow her handes. I was glad in them all, for this wysdome went before me, & I knewe not y ^t she was my mother of all good thynges. Nowe as I my selfe learned vnfaynedly, so do I make other mē partakers of her, and hyde her rychesse from no man, for she is an infinite trea­sure vnto men, which who so vse, become partakers of the loue and frendshyp of God, and are excepte vnto hym for the gyftes of wysdome.

C God hath graunted me to talke wys­lye, and conueniently to handle the thinges that he hath gracyously lent me. For [Page] it is he that leadeth vnto wysdome, Sapi. 3. a and teacheth to vse wisdome a ryght. In his hande are we and our wordes, ye [...] al our wysdome, our vnderstandyng and knowledge of al our workes. For he hathe gy­uē me the true sciēce of these thynges: so that I know how the worlde was made and the power of the elementes y ^e begynnyng, ending, and myddeste of the tymes how the tymes aulter, how one goeth after an other, and how they are fulfylled the course of the a yer: y ^e ordynaunces of the starres: the natures and kyndnes of bestes: y ^e furyousnes of bestes: the power of the wyndes, by the ymagynacyons of men: the diuersities of yonge plātes, the vertues of rotes, and al such thynges as are secret and not loked for, haue I learned. For the workemayster of al thinges hath taught me wysedome.

In her is y ^e spyryte of vnderstanding D whych is holy, manifolde, one only, subtyll, curteous, discret, quycke, vndefiled playne, swete, louyng, the thyng that is good, sharpe, which forbiddeth not to do well, gentle, kynde, stedfast, suer, free: hauynge al vertues, circunspecte in al thinges receyuyng al spyrites of vnderstan­dynge beyng cleane and sharpe, For wysdome is nymbler then al nymble thinges she goeth thorowe: and attayneth to all [Page] thinges because of her clennes. For she is the breth, of y ^e power of God, and a pure cleane expressynge of the clerenes of al­myghty God. Hebre. 1. a Therfore cā no vndefyled thing come vnto her: for she is the brightnes of the euerlastynge lyght, the vndefyled myrrour of the maiestye of God, and the ymage of his goodnesse.

E And for so much as she is one, she may do all thynges: and beynge stedfaste her selfe she renueth al, and amonge the peo­ple conueyeth she her selfe into the holy Soule. She maketh Goddes frēdes and Prophetes: for God loueth no man, but him in whom wisdom dwelleth. For she is more beutiful then the Sunne, and gyueth more lyght thē the starres, and the daye is not to be compared vnto her: for vpon the daye commeth nyght. But wickednesse cannot ouercome wysdome, and foolyshenes maye not be with her.

Capi. viii.

A WYsedome reachethe frome one ende vnto an other myghtely, and louinglye dothe she order all thynges. I haue loued her and laboured for her euen fro my youth vp: I dyd my diligēce to mary my selfe with her, suche loue had I vnto her beutie.

Who so hath the company of God, com­mendeth her nobilitie, yee the Lorde of al thynges him selfe, loue her. For she is the scolemastresse of the nurtour of God and the choser out of hys workes. Yf a mā wold desire riches in this lyfe: what is richer then wysdom, that worketh al thynges? thou wylt say: vnderstandyng worketh. What is it amonge al thinges that worketh more then wysdome? Yf a man loue vertue and ryghtuousnesse, let hym laboure for wysdome, for she hathe great vertues. And why: she teacheth sobernes, and prudence, rightuousnes, and strength, which are such thinges as men cā haue nothing more profitable in their lyfe. Yf a man desyre much knowledge, B she can tel the thinges that are past, and discerne thynges for to come, she know­ethe y ^e subtilities of wordes, & cā expoūd darke sentences. She can tell of tokens & woūderous thinges, or euer they come to passe, and the ende of al tymes and a­ges. So I purposed after thys maner: I wil take her vnto my company, and commen louingly w ^t her: no doubte, she shall gyue me good counsell, and speake com­fortably vnto me in my carfulnes & gref For her sake shal I be well and honestly taken, amonge the comens & Lordes of the counsel. Though I be yong, yet shal [Page] I haue sharpe vnderstandyng, so that I shal be meruelous in the sight of greate men, and the faces of Princes shal won­der at me. When I holde my tonge, they shal abyde my leisure: whē I speake, thei shal loke vpō me: Iob. 26. c. & yf I talke much, they shal laye theyr hādes vpon theyr mouth

Moreouer by the meanes of her. I shal obtayne immortalyte, and leaue behinde me an euerlastynge memoryall, amonge them that come after me. I shall set the people in order, and the nacyons shal be subdued vnto me. Horrible tiraunte shal be afrayed, when they do but hear of me amonge y ^e multitude. I shall be counted good, and myghtye in batayle. When I come home, I shall fynde rest with her: for her company hath no bitternesse, and C her felowshippe hath no tediousnes, but myrth and ioye.

Nowe when I consydered these thyn­ges by my selfe, and pondred thē in my herte, howe that to be ioyned vnto wys­dome is immortalytye, and greate plea­sure to haue her frendshyp: howe that in the workes of her handes are infinite ryches: howe that, who so kepeth cōpany with her shalbe wise, and that he which talketh with her shal cōe to honoure. I wente about sekyng, to get her vnto me. For I was a childe of a rype wytte, and [Page] had a good vnderstandynge. But whē I grew to more vnderstandyng I came to an vndefyled bodye. Neuertheles when I perceyued that I coulde not kepe my selfe chaste, Iacob. 1. b Chastitie. excepte god gaue it me (and that was a poynte of wysdome also to knowe whose gyfte it was) I stept vnto the Lorde, and besought hym, and with my hole harte I sayd after this maner.

Capi. ix.

O God of my fathers, and Lorde of A mercye (thou that haste made all thynges with thy worde, 3. Reg. 3. d Gene. 1. c and or­deyned man thorow thy wysdō, that he shuld haue domynyon ouer the creature which thou hast made: that he shuld or­der the worlde accordyng to equitie and ryghtuousnes, and execute iugement w ^t a true hert, gyue me wysdome which is euer about thy seate: Psa. 115 b and put me not out from among thy chyldren: for I thy ser­uaunt and sonne of thy handmayden am a feble personne of a shorte tyme, and to yong to the vnderstandyng of Iugemēt and thy lawes. And though a man be ne­uer so perfecte amonge the chyldren of men, 1. Pa 29. b yet yf thy wysdom be not with him he shalbe nothynge regarded. But thou hast chosen me to be a kyng vnto thy people, [Page] B and y ^e Iudge of thy sonnes & daugh­ters, Exo. 25. d Actu. 7. f Hebre. 8. b thou hast cōmaunded me to buylde a Temple vpon thy holy mount, and an aulter in y ^e cytie wherin thou dwellest: a lykenesse of thy holy Tabernacle which thou hast prepared from the begynnyng and thy wisdō with the which knoweth thy workes which also was with y ^e, Prou. 8. c Iohn. 1. a whē thou madest the worlde, and knew what was exceptable in thy syght, and righte in thy commaundementes.

O sende her out of the holy heuens and from the trone of thy maiestye, that she maye be with me, and laboure wyth me: that I maye knowe, what is acceptable in thy sight. For she knoweth & vnderstā deth al thynges: and she shall leade me soberli in my workes, and preserue me in her power. So shal my workes be acceptable, and thē shal I gouerne thy people ryghtuously, and be worthy to syt in my fathers seate. Esa. 40. b Rom. 11. d 1. Cor. 1. b. For what man is he, that maye knowe the councell of God? Or who can thinke what the wyl of god is? For the thoughtes of mortal men ar myserable, and our forecastes ar but vncer­tayne. C And why? a mortall and corruptyble bodye, 1. Cor. 5. a is heuy vnto the soule, and the earthly mansion kepeth down the vnderstandyng that museth vpon many thyn­ges. Very hardly can we discerne y ^e thinges [Page] that are vpon earthe, and greate la­boure haue we or we can fynde the thyn­ges which are before our eyes: Who wil thē seke out the grounde of the thynges that are done in heuen? Oh Lorde, who can haue knowlege of thy vnderstāding and meanyng, excepte thou gyue wisdōe and sende thy holy ghoste from aboue? y ^t the wayes of them which are vpon erth may be refourmed: that men maye lerne the thynges that are pleasaunt vnto the and be preserued thorowe wisdome.

Capi. x.

WYsdome preserued the firste man, A whō god made a father of y ^e worlde when he was created alone brought him out of his offēce, Genes. 1. d and .2. d toke him out of y ^e mold of y ^e eatth, & gaue hym power to rule all thynges. When the vnrightuous wente away in his wrath from this wysdome the brotherhed perished thorow y ^e wrath of murther. Agayne, Gene. 4. b Ge. 6.7.8. when the water destroyed the hole worlde, wysdom preserued the ryghtuous thorow a poore tree, wherof she was gouerner her self. More ouer when wickednes had gottē the vp­per hand, so that the nacyons were puft vp with pride, she knew the ryghtuous, [Page] preserued hym fauteles vnto God, and B layde vp suer mercy for his chyldrē. She preserued the Ryghtuous, whē he fledde from the vngodlye that peryshed, Gen. 19. c what tyme as the fyre fel down vpon the fyue Cyties: Lyke as yet this daye the vnfrutfull, wast, and smokyng lande geueth testimonye of theyr wyckednes: yee the vnripe and vntymely fruytes that growe vpon the trees.

And for a token of a remembraunce of the vnfaithful soule, there standeth a piller of salte. For al suche as regarded not wysdō gat not only this hurt, that they knew not the thynges which were good but also lefte behynde them vnto men, a memoryal of theyr foolishnes: so that in y ^e thinges wherin thei sinned, thei could not be hyd. But as for such as take hede vnto wysdome, she shall delyuer thē frō C sorow. When the rightuous fled bicause of his brothers wrath, Gen. 28. d wysdom led him the ryght waye, sheweth him the kyng­dome of god, gaue him knowledge of holy thynges, made hym ryche in hys la­boures, and broughte to passe y ^e thynges that he went about. In the disceitfulnes of suche as defrauded hym, she stode by hym and made him rich. She saued him from the enemies, and defended him frō [Page] the dysceiuers. She made hym stronge in battayle, and gaue him victorye, that he myght knowe, Gen. 37. [...] Acto. 7. b howe that wysdom is stronger then al thinges. When the rightuous was sold, she forsoke him not, but delyuered him from synners. She went downe with him into the dongeon, and fayled him not in the bandes: tyl she had brought hym the sceptre of the Realme, Gen. 41. [...] and power agaynste those that opressed him. And those that had accused him, she declared them to be lyers, and broughte D him to perpetuall worship. Exo. 1. d. [...] 3.4.5.7.9.

She delyuered the ryghtuous people: and fauteles sede, from the nacyon that oppressed them, She entred into y ^e soule of the seruaūt of God, and stode by him in wonders and tokens agaynst the hor­ryble kynge. She gaue the ryghtuous y ^e rewarde of theyr laboures, and led them forthe a merueylous waye, on the daye tyme she was a shadowe vnto them, and a lyghte of starres in the nyghte sea­son. Exo. 14. [...]

She brought them thorowe the red see, and caryed them thorowe the great wa­ter she drowned theyr enemyes in the see and brought them out of the depe. So y ^e rightuous toke the spoyles of the vngodly, and praysed thy holy name, o Lorde, [Page] & magnified thy victorious hande with one accorde. Exod. 15. a Psal. 8. a Math. 2. b For wysdome openethe the mouth of the dum, and maketh the ton­ges of babes to speake.

Capi. xi.

A SHe ordered theyr workes in the handes of the hoolye Prophete: Exo. 16. a so that they wente thorow the wyldernesse that was not inhabyted, and pytched theyr tentes in the waste deserte. Exo. 17. b They stode agaynst theyr ennemyes and were auenged of theyr aduersaryes. When they were thyrstye, they called vpon the and water was geuen thē out of y ^e rocke and theyr thyrst slakened out of the hard stone. For by y ^e thynges, where thorowe theyr enemies were punished, were they helped in theyr nede. For vnto y ^e enemies y ^u gauest mans blode in stede of lyuynge water. And where as they had scarcenes in the rebuke whē the childrē were slaine thou gauest vnto thine own a plentuous water vnloked for declaring by y ^e thirste that was at y ^e tyme, how thou woldeste bryng thin own vnto honoure, and slaye B theyr aduersaries.

Deut. 8. aFor when they were tryed & nourtu­red [Page] with fatherly mercye, they knowledged how the vngodly were iudged, and punished thorow y ^e wrath of god. These hast thou exhorted as a father, and pro­ued them: but vnto the other thou haste bene a boysterous kynge, layed harde to theyr charge, and condempneth them.

Where they were absente or presente, theyr punyshement was alike. For theyr grefe was double: namely, mourning, & the remembrynge of thynges paste. But when they perceyued that theyr punyshmentes dyd them good, they thought vpon the lord, and wundered at y ^e ende. For at the laste they helde muche of hym, of whom in the out castynge they thought scorne, as of an abiecte. C

Neuertheles the rightuous did not so when they were thyrsti: but euen lyke as the thoughtes of the folish were, so was also theyr wyckednes. Sapi. 7 c Roma. 1. c Wher as certayn men nowe, thorow erroure, dyd worship dom Serpentes and vayne beastes, thou sendest a multitude of dom beastes vpō them for a vengeaunce that they mighte knowe that wherwith a man sinneth, by the same also shall he be punished. Len. 26. d Sapi. 16 a Iere 8. c. For vnto the almyghtie hand, that made the world of noughte, it was not vnpossible to send among them an heape of beeres, or wod Lions, or cruel bestes of a straūg [Page] kynde, suche as are vnknowen, or spoute fyre, or cast out a smokyng breth, or shote horrible sparkes out of their eies, which myght not onely destroye them with hurtynge, but also kyl thē with theyr horryble sight. Yee w ^tout these bestes mighte they haue bene slayne with one wind, be­yng persecuted of theyr owne workes, & D scatered abrode thorowe y ^e breath of thy power. Neuerthelesse y ^u hast ordered all thinges in mesure nomber & weight: for thou hast euer had greate strengthe and myghte, and who maye withstande the power of thyne arme? And why? lyke as the small thing that the balaūce weieth so is the worde before y ^e: yee as a drop of the mornyng dewe, that falleth down v­pon the earthe. Roma. 2. a Thou hast mercye vpon al, for thou hast power of al thinges and makest the, as though thou sawest not y ^e synnes of men, bycause they shulde a­mende. For thou louest all the thynges that are, and hatest none of thē whome thou hast made: neyther dyddest thou or deyne or make any thynge of euell will.

Howe myght any thinges endure yf it were not thy wyll? Or howe coulde any thing be preserued, excepte it were called of the: But thou sparest all, for all are thine, O Lorde, thou louer of soules.

Capi. xii.

O Lorde, howe gracyous, & swete A is thy spyrite in all thynges? Therfore chasteneste thou them mesurabli that go wronge, and warnest thē concerninge the thinges wherin they offende: thou speaketh vnto thē, o Lorde, and exhortest thē to leaue theyr wicked­nes, and put theyr truste in the. As for those olde inhabyters of thy holy lande thou myghtest not away with them, Deut. 9. [...] 12. d. 18. b for they cōmytted abhomynable workes agaynst the: as wytchecrafte, sorcery, & ydolatrye: they slewe theyr own childrē without mercye, they eate vp mens bowels, and deuoured the bloode: yee bycause of such abhomynacyons, misbyleues, & offeringes, thou shewest the fathers of y ^e desolate soules by the hādes of our forefathers, that y ^e lande which thou louest aboue all other might be a dwelling for the children of God.

Neuerthelesse thou sparedst them also B as men, and sendeste the forerunners of thyne host euen hornettes to destroie out by litle & lytle. Not that thou waste vn­able to subdue the vngodly vnto y ^e righ­tuous in batell, or with cruell beastes, or [Page] with one roughe worde to destroy theim together: But thy mynde was to dryue them out by lytle and lytle, Exo. 23. d Deut. 7. d geuing them tyme and place to amend, knowyng wel that it was an vnrightuous nacyon, and wicked of nature, & that theyr thoughte myght neuer be altered: for it was a cursed sede from the begynnynge, & feared no mā: yet hast thou pardoned theyr sin­nes. For who wyll saye vnto the why hast thou done that? Or who wyll stand agaynst thy iugemēt? Or who wyl come before thy face, an auenger of vnrygh­tuous men. Or who will blame y ^e, yf the C people perish whome thou haue made? For there is none other God but thou, 1. Pe. 5. a y ^t carest for all thinges y ^t thou mayst de­clare how y ^t thi iudgemēt is not vnright ther dare neyther king ne tiraunt in thy sight requyre accomptes of theim whōe y ^u hast destroied. Iob. 9. a For so much thē as thou art rightuous thy selfe, thou orderest all thinges rightuously, and punyshest euen hym that haue not deserued to be punys­shed, and takest hym for a straunger and an alyaunt in the lāde of thy power. For thy power is the beginnīg of rightuous­nes: & bicause y ^u art Lorde of all thynges therfore art y ^u gracious vnto all. When men thinke the not to be of a ful strēgth, thou declarest thy power, and boldli deliuerest [Page] thou them ouer that knowe y ^e not But thou Lord of power iudgest quietly and orderest vp with greate worship, for D thou maist do as thou wilt. By such workes now hast thou taught thy people, y ^t a man also shuld be iust and louyng, and haste made the chyldren to be of a good hope: for euē whan thou iudgest, thou geuest rowme to amende from sinnes. For in so muche as thou haste punished, and with suche diligence delyuered the enemyes of thy seruauntes which wer worthye to dye (wherthorow y ^u gauest them [...]yme and place of amendement, y ^t they myght turne frō theyr wickednes with how great diligence then punishest thou thine owne children vnto whose fathers thou hast sworne and made couenauntes of good promises? so wher as thou doest but chasten vs, thou punyshest oure ene­myes dyuers wayes, to the entente that when we punish, we shuld remember thy goodnes: and whē we our selues are pu­nyshed, to put our trust in thy mercy. E

Wherfore where as men haue liued ignorauntly and vnryghtuously y ^u haste punyshed thē sore, Sapi. 11. c Roma. 1. c euen thorowe y ^e same thinges that they worshypped: for they went astraye very longe in y ^e waye of er­roure, and helde the beastes whiche euen theyre enemyes dispysed for Goddes li­uyng [Page] as chyldren of no vnderstandynge Therfore haste thou sent a scorneful pu­nyshment amonge them, as amonge the chyldren of ignoraunce. As for suche as wolde not be refourmed by those scornes and rebukes, they felt the worthi punishment of God. For the thynges that they suffered, they bare them vnpaciētly, be­ynge not content in them, but vnwilling And whē they perished by the same thynges that they toke for goddes, thei knowledged thē that there was but one trewe God, whom afore they wolde not know therfore came the ende of theyr dampnacion vpon them.

Capi. xiii.

A Roma. 1. c Vaine philosophers.VAyne are al men, whyche haue not the knowledge of God: as were they that out of the good thynges whyche are sene knewe not hym, that of hym selfe is euerlastynge. Neyther toke they so much regarde of the workes that are made, as to knowe who was y ^e craf­tesman of them: but some toke the fyre some y ^e wynde or ayer, some the course of y ^e sterres, some the water, some toke sun and moone, or y ^e lightes of heuen, which rule the yarthe for Goddes. But though [Page] they had such pleasure in theyr beutye, y ^t they thought them to haue bene goddes, yet shulde they haue knowen how much more fayrer he is that mad them, for the maker of beutye hathe ordeyned al these thinges. Or if thei merueled at y ^e power and workes of them they shuld haue perceyued therby that he which made these thynges is myghtyer then they.

For by the greatnes & beutye of the B creature, the maker therof may playnly be knowen. Notwithstādyng they are y ^e lesse to be blamed y ^t sought God, & wolde haue him foūde, and [...]et missed, and why for in as much as they went about in his workes, and sought after them, it is a token that they regarded and helde muche of his workes y ^t are sene, howebeit, they are not holly to be excused. For yf theyr vnderstanding & knowlege was so great that they coulde discerne the worlde and the creatures, Roma. 1. c why dyd they not rather fynde out the Lord therof. He moc­keth the ydolaters. But vnhappy are they, and amonge the deade is theyr hope that call them Goddes, whych are but the workes of mēs handes: golde, syluer, and the thinge that is founde out by cunnyng, the symilitude of beastes, or a­ny vayne stone that hathe bene made by hand of olde. Or as whē a carpenter cut­teth down a tree out of the wode, and pareth [Page] of the barke of it cunnynlye, and so with the one parte maketh a vessel to be C vsed, and dressed meate with the residue As for the other parte that is left, which is profytable for nothing (for it is a cro­ked pece of wood and ful of knobbes) he carueth it diligentli thorow his vanitie and accordyng to the knowledge of hys cunnyng, ymages. he gyueth it some proporcyon, facyoneth it after the similitude of a mā or maketh it like some beaste, streketh it ouer with redde, and paynteth it, & loke what foule spot is in it he casteth som colour vpon it. Then maketh he a cōueny­ent Tabernacle for it, setteth it in y ^e wall and maketh it fast with yron, prouiding so for it, leest it happē to fal, for it is wel knowen that it can not helpe it self. And why? it is but an ymage, and must of ne­cessitie be helped.

D Then goeth he & offreth of his good­des vnto it, for his children, and for hys wyf, he seketh helpe at it, he asketh coū sel at it, he is not ashamed to speake vn­to it that hath no Soule, for helth: he maketh his peticion vnto hym that is sicke for life, he praieth vnto him that is deed he calleth vpō him for helpe, that is not able to helpe him selfe, and to sende him a good iurney, he prayeth hym that may not go. And in all the thynges that he taketh [Page] in hande (whether it be to obteyne any thyng or to worke) he prayeth vnto hym that can do no maner of good.

Capi. xiiii.

AGayne, an other man purposynge A to saile, & beginnynge to take hys iurney thorow y ^e ragīg see, calleth for helpe vnto a stocke y ^t is far weker thē the tree that beareth him. For as for it couetuousnes of money hath founde it out and the craftesman made it with his cunnynge. But thy prouidence, o father, go­uerneth al thynges from the beginning: for thou hast made awaye in the see, and a suer path in the midst of the waues: de­claryng therby, that thou hast power to helpe in all thynges, yee thoughe a man wente to the see, without shyppe. Neuerthelesse that the workes of thy wysdom shulde not be vayne, thou hast caused an arke to be made, & therfore do men cōmit theyr lyues vnto a small pece of woode passynge ouer the see in a shyppe, Gene. 6. [...] and are saued.

For in the olde time also whē y ^e proud gyaūtes peryshed, Gen. [...]. [...] he (in whom the hope B [Page] [...] [Page] [...] [Page] was lefte to encrease y ^e world) went into y ^e ship which was gouerned thorow thy hande, and so lefte sede behynde him vn­to the worlde. Psalmus 114. b and 134. c Bar. 6. d Psal. 7. a For happy is the tre wher thorow righteousnes cōmeth, but cursed is the ymage of wood, that is made with handes, yee both it and he that made it. He bycause he made it: and it, bycause it was called god wher as it is but a fraile thyng. For the vngodly and his vngodlines are both like abhominable vnto god. Euen so the worke and he that made it also shall be punished together. Therfore shall ther a plage come vpon the ymages of the hethē, for out of y ^e creature of god they are become an abhominacion, a temtacyon vnto the soules of men, & a snare for the fete of the vnwise. And why? y ^e sekyng out of ymages is the beginnyng of horedom and the bringyng vp of them is the destruccion of life. For they were not from the begynnyng, nether shal they cō tinue for euer. The welthi idelnes of mē hath found them out vpon erth, therfore shall they come shortly to an ende.

C When a father mourned for his sonne that was taken away from him, he made him an ymage (in al the hast) of his deed sunne and so began to worship hym as a God which was but a deed man, and or­deined his seruauntes to offer vnto him. [Page] Thus by proces of time, and thorow lōg custome, this errour was kept as a lawe and tirauntes compelled men by violēce to honour ymages. As for those y ^t were so farre of, that men myght not worship them presētly, theyr pictur was brought from far (lyke the ymage of a king whō they wold honoure) to the entent y ^t with great diligence they might worship hym which was farre of, as thoughe he hade ben present. Agayne, y ^e synguler cunning of the craftsman gaue the ignoraunt also a great occasion to worship ymages. For the workeman willing to do him a plea­sur that set him a worke, laboured with al his cunninge to make the ymage of y ^e best facion. And so thorow the beute of y ^e D worke, y ^e cōmen people was deceiued, in so much y ^t they toke hym nowe for a god which a litle afore was but honoured as a man. And this was the errour of mans life, when men (eyther for to serue theyre owne affeccyon or to do some pleasur vnto Kinges) ascribed vnto stones and stockes the name of God, which ought to be geuen vnto no man. Moreouer this was not ynough for thē that they erred in y ^e knowledge of God: but where as they liued in the great warres of ignoraunce, those manye & great plages called they peax. For either thei slew theyr own children, [Page] and offered them and dyd sacrifice in the nyght seasō, Deut. 18. b Iere. 8. a and. 19. a or els helde vnresonable watches: so y ^t they kept neyther lyfe nor mariage cleane: but eyther one slewe an other to death malyciously, or els greued his neyghbour with aduoutrie.

And thus were al thynges mixt together: E blode, māslaughter, thefte, dissimulacion, corrupcion, vnfaithfulnes, sedicion: periurye, disquietinge of good men, vnthankfulnes, defyling of soules, chaū gyng of byrth, vnstedfastnes of mariage mysorder, of aduoutrie, and vnclennes, And why? the honouryng of abhomyna­ble ymages is the cause, the begynninge and ende of all euell. For they that wor­ship ydols, Ymage worshyp­pers. either they are mad whē they are mery, or prophecye lyes, or lyue vn­godly, or els lyghtly forswere thē selues for in so much as theyr truste is in the y­dols, which haue nether soule nor vnderstandyng, thoughe they swere falsly, yet they thinke it shal not hurte them. Therfore commeth a great plage vpon them, and that worthely: for they haue an euel opinion of God, geuyng hede vnto ydols sweringe vniustly to disceiue, and despysynge ryghtuousnes: for theyr sweringe is no vertue, but a plage of them y ^t synne and goeth euer with the offence of the vngodlye.

Capi. xv.

BVt thou o, our God, art swete, longe A sufferinge & true, & in mercy orderest y ^u al thynges. Though we syn, yet ar we thyne, for we know thy strength. Yf we syn not, then ar we suer y ^t thou regardest vs. For to knowe the perfect ryghtuousnes. Yee to knowe thy ryghtuousnes & power, is y ^e roote of immortalitie. As for the thynge y ^t men haue foūd out thorow theyr euel scyence, it hath not disceyued vs: as the painting of y ^e picture (& vnprofytable labour) and carued ymage with diuers coulours, whose syght entyseth the ignoraunte: so that he honourethe & loueth the picture of a deed ymage that hath no soule.

Neuertheles thei that loue such euel B thynges are worthye of death: they that trust in them, they that make them, they that loue thē, and they that honour thē. The potter also takethe & tēporeth softe earth, laboureth it, and gyueth it the facion of a vessel, what so euer serueth for our vse: and so of one pece of claye he maketh some cleane vessell for seruyce, and some contrary. But wherto euery vessel [Page] serueth, that knoweth y ^e potter him self So with his vayne laboure he maketh a God of the same claye: this doth euē he which a lytle afore was made of earthe him selfe, and within a lytle whyle after (whē he dieth) turneth to y ^e erth agayne

C Notwithstandyng he careth not the more bicause he shal labour, nor bycause his lyfe is short but striueth to excel gold smythes, the syluersmythes, and copper smythes, and taketh it for an honour to make vayne thynges. For his hert is as­shes, his hope is but vayne earth, & hys lyfe is more vyle then claye: for so much as he knoweth not his own maker, that gaue hym hys soule to worke, & brethed in hym the breth of lyfe. Images. They count our lyfe but a pastyme, and our conuersacyō to be but a market, and that men shulde euer be gettynge, & that by euel meanes. Now he that of erth maketh frayle vessels and ymages, and knoweth him selfe to offende aboue all other.

D All the enemyes of thy people & that holde thē in subieccyon, Psa. 113. d are vnwyse, vn­happye, and excedynge proud vnto theyr own soules for they iudge al the ydols of y ^e heathen to be goddes, which nether haue sight to se, nor noses to smel, nor eares to heare, nor fingers of hādes for to grope: & as for theyr fete, they ar to slow [Page] to goo: for man made them & he y ^t hathe but a borowed spiryt facyoned thē. But no man can make a God lyke vnto him: for seing he is but mortall him selfe, it is but mortall y ^t he maketh with vnrightuous handes. He him selfe is better thē they whom he worshippeth, for he lyued thoughe he was mortal, but so did neuer they. Yee thei worship bestes also, which are most miserable: for compare thinges that can not fele vnto them, and they are worse then those. Yet is there not one of these beastes that with his syght can be holde any good thinge, neither haue they geuen prayse nor thankes vnto God.

Capi. xvi.

FOr these and suche other thynges A haue they suffered worthye punyshment, and thorow the multitude of beastes are they roted out. In stede of y ^e whiche punyshmentes, y ^u haste gracyou­sly ordered thine owne people, Nu. 21. a and giuen them theyr desyre that they longed for: a newe and straunge taste preparing them quayles to be theyr meat, to the intente that by the thinges which were shewed and sent vnto thē, they that were so gre­dye, myght be withdrawen euen from y ^e desyre that was necessarye. But these w ^t in [Page] short time were brought vnto pouerte and tasted a new meat: For it was requisite that (without any excuse) destrucciō shuld come vpon those which vsed tiranny, and to shew only vnto the other, how theyr enemyes were destroyed. For whē the euel wodnes of the bestes came vpon them, they peryshed thorowe the stinges of cruell serpentes.

B Notwithstandyng thy wrath endured not perpetuallye, but they were putte in feare for a lytle season, y ^t they myght be-refourmed, hauyng a token of saluaciō, to remember the commaundemēt of thy lawe, for he that conuerted, was not healed by the thynge that he saw: but by the o sauiour of al. So in this thou shewedst thyne enemies, that it is thou which de­lyuerest from all euell. Exo. 12. d As for them whē they were bytten w ^t greshoppers & flyes they dyed, for they were worthi to perish by such: But neither the teth of dragons nor of venomus wormes ouercame thy chyldren, for thy mercy was euer by thē and helped them. Therfor were they pu­nyshed to remembre thy wordes, but hastely were they healed agayne: leest they shuld fal into so depe forgetfulnes, that they myght not vse thy helpe.

C It was neither earbe nor plaster that restored them to helth, but thy worde, O [Page] Lord, whiche healeth all thynges. It is thou, O Lorde, Deut. 31. [...] 1. Reg. 2. d that haste power of lyfe and death: thou ledest vnto dethes dore and bryngest vp agayne. But man tho­rowe wyckednesse sleeth his own Soule and when his spirite goeth forth, it tur­neth not agayne, neyther maye he cal a­gayne the soule that is takē away: It is not possyble to escape thy hande. Exod. 9. For the vngodly that wolde not know the, were punyshed by the strength of thyne arme: with straunge waters, hayles, & raynes were they ꝑsecuted, & thorowe fyre were they consumed. For it was a wonderous thyng that fyre myght do more then water, which quencheth al thinges, but the worlde is the auenger of the ryghtuous Somtime was the fyre so tame, that the beastes which were sente to punyshe the vngodly, brent not: & that because they shuld se and know that they were perse­cuted with the punyshment of god. And somtyme brent the fyre in y ^e water on e­uery syde, that it myght destroye the vnryghtuous nacion of the earth. Agayne D thou hast fed thyne own people with angelles foode, Exo. 16. a and sent them breade redie from heuē, without theyr laboure, being very pleasaunte and well gusted. And to shew thy rychesse and swetnes vnto thy chyldren, thou gauest euery one theyr desyre, [Page] so that euery man might take what lykes him best. But the snow & yse abode the violence of the fyre, & melted not, y ^t they might knowe that the fyre burning in the hayle & rayne, destroyed y ^e fruyte of the enemyes, the fyre also forgate his strenght again, that y ^e righteous myght be norished. For the creatur that serueth the (which art the maker) is fearce in punyshyng the vnryghteous, but is easy & gentle to do good, vnto such as put their E trust in the. Therfore dyd al thinges al­ter at the same time, and were al obedy­ent vnto thy grace, which is the nurse of all thinges accordynge to the desyre of them that hath nede therof, that thy children, Deut 8. a Mat. 4. a o Lorde, whom thou louest, might know that it is not nature and the growynge of fruytes y ^t fedeth men, but that it is thy worde whiche preserueth them that put theyr trust in the: for loke what myght not be destroyed with the fyre, as soone as it was warmed w ^t a lytle sunne beame, it melted: that all myght knowe that thankes ought to be geuen vnto the before the sunne ryse and that thou oughteste to be worshypped before the daye spring: for the hope of y ^e vnthākful shall melt away as the winter yse, and perish as water that is not necessarye.

Capi. xvii.

GReat are thy iudgemētes, o Lorde A & thy counsels can not be expressed therfore men do arre, Rom 11. d Exod. 10 [...] that will not be refourmed with thy wysdome. For when the vnryghteous thought to haue thy holy people in subieccyon, they were bounde with the bondes of darkenes and longe nyght, shute vnder the rofe, thyn­king to escape y ^e euerlasting wisdōe. And whyle they thoughte to be hyde in darknes of theyr synnes they were scattered abrod in y ^e very myddest of y ^e darke co­ueryng of forgetfulnesse, put to horryble feare and wonderously vexed for the corner where they myght not kepe them frō feare: bicause the sounde came downe & vexed thē: yee many terrible and straūge visions made them afrayde.

No power of the fyre might geue thē B light, neyther myght the clere flames of the starres lighten that horrible nighte, for there apered vnto them a sodeyn fyre very dredefull. Exod. 7. b At the which (when they sawe nothynge) they were so afrayed, y ^t they thought the thinge which they saw to be y ^e more fereful. As for the sorcery & enchaūtement that they vsed, it came to derisyon, and the proude wysdome was [Page] brought to shame for they that promised to dryue awaye the fearfulnes, and drede from y ^e weke soules were sycke for feare theym selues, and that with scorne. And though none of the wonders feared thē, yet were they afrayd at the bestes which came vpon them, and at the hyssynge of y ^e serpentes. In so much that with trymbling they swowned, and said they sawe not the ayer, whiche no man yet maye escape. For it is an heuy thynge, when a C mans owne conscyence beareth record of hys wickednes and condempneth him. And why? a vexed and wounded conscy­ence, taketh euer cruell thinges in hand. Fearefulnes is nothinge els, but a declarynge y ^t a man seketh helpe and defence to aunswere for him selfe. Psa. 45. a And loke how muche lesse the hope is within, the more is the vncertēte of the mater for y ^e which he is punyshed. But they that came in y ^e mightye night slepte the slepe that fel v­pon them from vnder & from aboue: somtyme were they afrayed thorow y ^e feare of the wonders, and somtime they were so weke that they swowned w ^t al: for an hasti and sodeyne fearefulnes came vpō them. Afterwarde, yf any of thē had fallen he was kepte and shut in prison, but without cheynes. But yf any dwelte in a village, yf it had bene an hearde or hus­bādman [Page] he suffered intollerable necessy­tie: for thei were al boūd with one cheine of darkenesse. D

Whether it were a blasyng winde, or a swete songe of the byrdes amonge the thycke braunches of the trees, or the ve­hemēce of hasty runnyng water, or great noyse of the fallynge downe of stones, or the plaieng and runnyng of beestes whō they sawe not, or the mighti noise of ro­rynge beestes, or the sounde that aunswereth againe in the hye mountaynes, it made thē swowne for very feare. For all the earth shyned with clere light, and no mā was hyndered in his labour. Onelie vpon them there fell an heuye nyghte, an ymage of darknes that was to cōe vpon them. Yee they were vnto them selues y ^e moste heuy and horryble darknes.

Capi. xviii.

NEuerthelesse thy holy had a very A greate lyghte (and the ennemyes hearde theyr voyce but they sawe not the fygure of them.) And bycause they suffered not the same thinges, they [Page] magnified the and they that were vexed afore (bycause they were not hurt now) thanked the, Exo. 13. a and besought the, O God, that there might be a difference. Ther­fore hadde they a burnyng pyller of fyre to leade them in the vnknowē way, and thou gauest them the sōne for a free gifte wythout any hurte. Reason it was that they shuld wante lyghte, and be putte in the Pryson of darkenes, whych kept thy chyldren in captiuytye, by whome the vncorrupt light of the law of the worlde was for to be gyuen. When they B thoughte to slee the Babes of the Rygh­tuous beynge layde oute (and preserued to be leder vnto y ^e other) Exodi. 1. c thou brouggtest out the hole multitude of the chyldrenne and destroiedst these in the mightye wa­ter. Exo. 14. c. Of y ^e night were our fathers certifi­ed afore, y ^t they knowinge vnto what o­thes they had geuen credēce, might be of good chere. Thus thy people receiued y ^e helth of the ryghtuous, but the vngodly were destroied. For like as thou hast hurt oure enemies, so haste thou promoted vs whom y ^u calledste afore. For the ryghtu­ous childrē of the good men offred secretly, and ordered the law of ryghtuousnes vnto vnitie, that the Iuste shuld receyue good and euell in lyke maner, syngynge prayses vnto the father of al mē. Againe [Page] there was herde a disacordyng voyce of the enemyes, & a pyteous crye for chyl­dren that were bewayled. The master & the seruant were punyshed in like maner For they all together, had innumerable that dyed one death,

Neither were the liuing suffycient to bury the deed, for in the twincksing of an C eye, Exod. 11. c the nobliest nacion of them was de­stroied. As oft as god helped thē aforeier wold it not make thē beleue, but in y ^e de­struccion of the first borne, they knowleged that it was the people of God. For whyle al thinges were styl, and whē the night was in the myddeste of her course, thy almyghty worde, o Lorde, lept down frō Heuen out of thy royall Trone as a roughe man of warre, in the midst of the land that was destroyed: and the sharpe swearde perfourmed theyr strayght commaundement, standynge and fyllyng all thynges with death, yee it stode vpō the earth, and reached vnto the heuen. Then the syght of the euel dremes vexed them sodenly, and fearefulnesse came vpon thē vnwares.

Then laye there one here, an other there, halfe deed, halfe quicke, and shewed D the cause of his death. For the visyōs that vexed them, shewed them these thinges afore so that they were not ignoraūt [Page] wherfore they peryshed. The temptaciō of deathe touched the ryghtuous also, & amongst the multitude in the wildernes there was insurreccyō, but thy wrath endured not longe. Nu 16. g. For y ^e fautles mā wente in al the hast, and toke the batayle vpō hym, brought forth the weapō of his mynistracion: euen praier, and the censours of reconcilyng: set him selfe againste the wrath, & so brought y ^e mysery to an ende declaryng therby, y ^t he was thy seruaūt. For he ouercame not the multitude with bodyly power, nor w ^t weapons of might but with the word he subdueth him that vexed him, putting the in remembraunce of the othe & couenaunte made vnto the fathers. For when the deed were fallen downe by heapes one vpon an other, Ex. 28. b. c he stode in the midste, pacified the wrath, & parted the way vnto y ^e liuing. And why? in his longe garment was al the beutye, and in the foure rowes of y ^e stones, was the glory of the fathers grauen, and thy maieste was wryttē in the crowne of his heed. Vnto these the destroier gaue place and was afraid of them: for it was only a temptacion worthy of death.

Capi. xix.

AS for the vngodly, the wrath came A vpon them withoute mercye vnto the ende. For he knew what shulde happen vnto them, how that (when they had consented to let them go, & had sente them out with great diligēce) they wold repente and folowe vpō them. For when they were yet mournyng and makyng lamentaciō by the graues of the deed, Exo. 14. a they deuised an other foolishnes, so that they persecuted them in theyr fleyng, whome they had caste out afore with prayer. Whorty necessitie also brought them vnto this ende, for they had cleane forgottē the thynges y ^t happeneth vnto theym a­fore. But the thynge that was wantyng of theyr punishemēt, was requysite so to be fulfilled vpon theym with tormētes, that thi people might haue a maruelous passage thorowe, and that these myghte fynde a straunge deathe. Then was eue­ry creature facioned agayne of newe ac­cordyng to the wyl of theyr maker, obeyinge B thy commandementes that thy children might be kept without hurte. For y ^e cloude ouershadowed theyr tentes: & the drie earth appered, where afore was water, so that in y ^e red see, there was a way without impediment, and the great depe became a grene felde, where thorowe all [Page] the people wente that were defended w ^t thy hande, seyng thy wonderous & marueilous workes. For as y ^e horses, so wer they fed, & lepte lyke lambes praysynge the, o lord, which hadst delyuered them And why? they were yet myndefull of y ^e thynges y ^t happened whyle they dwelt in the land, howe the grounde broughte forth flyes in stede of catel, and how the ryuer scrauled with y ^e multitud of frogges C in stede of fyshes. But at the laste they saw a new creacyō of byrdes, Exo. 17. c Num. 11. g what tyme as they were disceiued with lust: & desyred delycate meates. For when they were speakyng of theyr appetite y ^e quayles came vp to them frō the see, and pu­nyshementes came vpon the synners, not without the tokens which came to passe afore by the vehemence of y ^e stremes: for thei suffered wortheli according to their wickednes, they delt so abhominably & churlyslye w ^t straūgers. Some receyued no vnknowen gestes, some, broughte the straungers into bondage y ^t dyd thē good Besyde al these thinges there were some that not only receyued no straungers w ^t theyr wyls, but persecuted those also, & dyd them much euell, that receyued thē gladly. 3. Iohn. b. Therfore were they punyshed w ^t blyndnesse, lyke as they y ^t were couered with sodeine darknes, at the dores of y ^e [Page] ryghtuous, so that euery one sought the entraunce of his dore. Gen. 19. [...]. 3. Reg. 6, d

Thus the elementes turned into thē selues, lyke as when one tune is chaun­ged D vpon an instrumente of musyke, and yet all the resydue kepe theyr melodye, which maye easelye be perceyued by the sight of y ^e thinges that are come to passe The drye lande was turned in to a waterie, & the thynges that afore swame in y ^e water, went now vpon the drye grounde The fire hath power in the water (cōtrarye to his own vertue) and the water forgat his owne kinde, to quenche. Agayne, the flammes of the noisome beastes hurt not the flesh of them that went with thē neither melted they y ^e yse, whyche elles melteth lyghtly. In al thinges haste y ^u promoted thy people (O Lorde) and brought them to honoure: thou haste not despysed them, but alwaye and in al places haste thou stande by them.

Capi. Primo.

A ALl wysdome commeth of God the Lorde, 3. Reg. 3, b and .4. c Iob. 28. a. Iacabi. 1. a and hathe bene euer wyth hym, and is before all tyme. Who hath nom­bred the sande of y ^e see the dropes of the raine and the dayes of the tyme.

Who hath measured the heygth of heuē the bredth of y ^e earth, and the depnes of the see? Who hath sought out the groūd of Goddes wisdom, which hath bene before al thynges? Wysdom hath bene be­fore al thynges, & the vnderstandyng of prudence from euerlastyng. (gods word in the heyghte, is y ^e wel of wysdō, & the euerlastyng cōmaundemētes are the en­traūce of her.) Vnto whō hath y ^e rote of wisdome bene declared? Or who hathe knowē her wyt? Vnto whō hathe y ^e doc­tryne of wisdō bē discouered & shewed: & who hath vnderstād y ^e manifold entraūce B of her. There is one: euen y ^e hyghest, the maker of al thinges y ^e almyghty, y ^e king of power (of whom men ought to stande greately in awe) which sytteth vpō his [Page] trone, beyng a god of dominion: he hath created her thorow y ^e holy gost: he hath sene her, nombred her, and measured her He hath poured her out vpon al his workes, and vpon all fleshe, accordyng to his gyft: he geueth her richlye vnto thē that loue hym. The feare of the lorde is worshyp, and tryumphe, gladnes, and a ioy­full crowne. The feare of the Lorde ma­keth a mery harte, gyueth gladnes, ioye and longe lyfe. Who so feareth the lorde it shal go wel with him at the laste, and in the daye of hys deathe he shal be bles­sed.

The loue of God is honourable wys­dome: C loke vnto whom it appereth, they loue it, for they se what wonderous thinges it doth. The feare of the Lord is the begynnynge of wysdome, Psa. 110 b Prou. 9. b and was made with y ^e faythful in the mothers wombe: it shal go with the chosen women, & shal be knowen of the ryghteous & faythful. The feare of the Lord is the right gods seruice, that preserueth and iustifyeth y ^e hert and gyueth myrth and gladnesse. Who so feareth the Lorde, shall be hap­pye: and when we haue nede of conforte▪ he shallbe blessed. To feare God is the wysdome that maketh ryche, and bryn­geth al good with her. She filleth y ^e hole house with her gyftes, and the garners [Page] with her treasure. The feare of the lorde is the crowne of wysdom, Feare of the Lorde. & gyueth plentuous peace and helth. He hath sent her and nombred her: knowledge & vnderstā dyng of wysedom hath he poured out as rayne: and them that helde her fast, hath D he brought vnto honour. The feare of y ^e lord is the rote of wysdom, and her braū ches are long lyfe. In y ^e tresures of wisdome, is vnderstandynge and deuocyon of knowledge, but wysdom is abhorred of synners. The feare of y ^e lorde dryueth out syn, for he that is without feare, can not be made ryghtuous, and hys wylful boldnes is his owne destruccion. A pacyent man wyll suffer vnto the tyme, & thē shal he haue the rewarde of ioye. A good vnderstandyng wyl hyde his wordes for a tyme, & many mens lyps shal speak of his wysdom. In the tresures of wysdōe is y ^e declaracyon of doctrine, but the sinner abhorreth the worshyp of God. My sonne, yf thou desyre wysdome, kepe the commaundemēt, and God shal gyue her vnto the: for the feare of the Lord is wisdom & nurtur, he hath pleasure in fayth and louynge mekenes, and he shall fyll the treasures therof. Be not obstynate & vnfaythfull to the feare of the Lord and come not vnto him with a double harte. Be not an ypocrite in the syght of men, [Page] and take good hede what thou speakest. Marke wel these thynges, lest thou happen to fall, and brynge thy soule to dishonoure, and so God discouer thy secretes, and cast the downe in the myddest of the Congregacyon: bycause y ^u woldeste not receyue the feare of god, and bycause thy herte is full of faynednes and disceite.

Capi. ii.

MY sonne, yf thou wylte come in to A the seruyce of God, Mat. 4, a 2. Tim [...]. b 2. Pet. 4. b stande faste in ryghteousnesse and feare, and arme thy soule to temptacyon, settle thyne harte, and be paciente: bowe downe thyne eare receyue the wordes of vnderstandynge and shrinke not away, when thou art entysed. Holde the fast vpō god, ioyne thy selfe vnto hym and suffre, that thy lyfe maye encrease at the laste. What so euer happeneth vnto the, receyue it: suffer in heuynes, and be pacyente in thy trouble For lyke as golde and syluer ar tryed in the fyre, euen so are exceptable men in y ^e [Page] fornace of aduersytie.

Sapi. 4. a Pro. 17. aBeleue in God, and he shal helpe the, order thy way a right, and put thy trust in him. Holde faste his feare, and grow therin. O ye that feare the Lord, take suer holde of his mercy, shrynke not away from him, that ye fall not. O ye y ^t feare the Lorde beleue him, and your rewarde shall not be emptye. O ye that feare the Lorde put your trust in him, and mercye shall come vnto you for pleasure: O ye y ^e feare the Lorde set youre loue vpon him and your hertes shalbe lyghtened.

B Consyder the olde generacions of men (O ye chyldrenne) & marke theym well, was ther euer any one confounded, that put his truste in the Lorde? Psal. 30. a Esai. 26. a Who euer continued in his feare and was forsakē? Or whome dyd he euer despise, that cal­led faythfully vpō him? For God is gracyous and merciful, he forgeueth sinnes in the time of trouble, and is a defender for all them that seke him in the truthe. Who be vnto him y ^t hath a double herte wicked lippes, and euell occupyed han­des, and to y ^e sinner that goeth two maner of wayes. Wo be vnto theym that are lose of hert, which put not theyr trust in God, and therfore shall they not be defended of him. Woo be vnto theym that haue loste pacyence, forsaken the ryghte [Page] wayes, and are tourned backe in to fro­warde wayes. What will they do, when the Lorde shall begyn to visyt them?

They that feare the Lorde, wyll not mystruste his worde, and they that loue C him, wyll kepe his commaundement. They that feare the Lorde, Ioh 14. [...] will seke out the thinges that are pleasaunt vnto him and they that loue him shall fulfyll hys lawe. Rom. 13. b They that feare the Lorde will prepare theyr hertes, & humble theyr soules in his sight. 2. Re. 24. c They that feare the Lorde kepe his commaundementes and will be pacyent till they se him selfe, saieng: better it is for vs to fal into the handes of y ^e lorde, then into the hādes of men: for his mercye is as great as him selfe.

Capi. iii.

THe chyldren of wysedome are a A congregacyon of the rightuous, Fathers. and theyr exercise is obedience & loue. Heare me your father (O my der children) and do thereafter, that ye may be safe. Exo. 20. b Deut. 5. b Ephe. 6. a For the Lorde wil haue y ^e father honoured of the childrē, and loke what a mother cōmaundeth her childrē to do, he [Page] wil haue it kept. Who so honoureth his father, his sinnes shall be forgeuen him & he that honoureth hys mother is lyke one that gathereth treasure together. Who so honoureth his father: shal haue ioye of hys owne chyldren, and when he maketh his prayer he shall be heard. He that honoureth his father, shall haue a longe lyfe, and he that is obedyent for y ^e Lordes sake, Ephe. 6. a his mother shall haue ioye of him. He that feareth y ^e Lorde, honou­reth B his father & mother, and doth them seruyce as it were, vnto y ^e lord him selfe Honour thy father in dede, in worde, and in all pacyence, Gen. 27. d and .49. a Deut. 33. a that thou maist haue his blessing: for the blessing of y ^e father buildeth vp the houses of the children, but y ^e mothers curse roteth out y ^e foundacions Reioyce not whē thy Father is reproued for it is no honour vnto the, but a shame For the worship of a mans father, is his owne worship, & where y ^e father is with out honour, it is the dishonestye of y ^e son My sonne, make muche of thy father in his age, & greue hym not as longe as he lyueth. And yf his vnderstanding faile, haue pacyēce with him, and despise him not in thy strenght. For the good dede y ^t thou shewest vnto thy father, shal not be forgotten: and when y ^u thy selfe wantest it shall be rewarded the (and for thy mo­thers [Page] offence, thou shalt no be recompensed with good, yee it shalbe founded for the inryghtuousnes) & in the day of trouble thou shalt be remembred: thy synnes also shall melte awaye, lyke as y ^e yse in the fayer warme wether. C

He that forsaketh his father, shal come to shame: and he that defyeth his mother is cursed of god. My sonne, perfourme thy workes with louinge mekenesse, so shalte y ^u be loued aboue other men. The greater y ^u art, y ^e more humble thy selfe (in al thinges) and thou shalte finde fauour in the sight of God. Pro. 25. d. Rom. 12. a Deut. 4. a For great power be­lōgeth oneli vnto God, & he is honoured of the lowly. Seke not out the thinges y ^t are aboue thy capacytie, and searche not the grounde of suche thynges as are to myghtie for y ^e: but loke what God hath cōmaunded the, thinke vpon that alway & be not curious in manye of his workes For it is nedefull for the to se with thine eyes, the thinges that are secrete. Make not thou to much searche in superfluous thinges, and be not curyous in many of his workes: for many thīges are shewed vnto the alredy, whiche be aboue the ca­pacytie of men. The medlinge with such hath begyled many a man, and tangled theyr wyttes in vanytie. Now he that loueth peryll, shall, peryshe therin.

An harde herte shall fare euell at the last (an herte that goeth two wayes, shal not prospere: and he that is frowarde of hert: wyl euer be the wurse and wurse.) A wicked hert shalbe ladē with sorowes and the vngodli sinner wil heape one sin vpō an other. The counsel of the proude hath no helth, for the plāte of syn shalbe roted out in them. The hert of hym that hath vnderstandyng shal perceyue highe thinges, and a good eare wil gladly her­ken vnto wysdom. An herte that is wise and hath vnderstandyng, wyll abstayne from sinnes, & increase in the workes of ryghtuousnes. Psa. 40 a Deut. 4. d Mat. 5. a Water quēched burnyng fyre, and mercy reconcileth synnes. God hath respecte vnto him that is thankful he thynketh vpon hym against the tyme to come, so that when he falleth, he shall fynde in a stronge holde.

Capi. iiii.

A MY sonne, defraude not the poore of his almes and turne not away thyne eyes from hym that hathe nede. Deu. 15. d Mat. 23. c Despyse not an hūgry soule, and defye not y ^e pore in his necessytie: greue not the herte of hym that is helpelesse, and [Page] with drawe not the gyft frō the nedeful Refuse not the prayer of one y ^t is in trouble, and turne not awaye thy face frome the nedy. Cast not thine eyes asyde from the poore, that thou gyue hym not occa­syon to speake euyl of the. For yf he complayne of the in y ^e bitternes of hys soule his prayer shall be hearde: euen he that made him, shall heare him. Be curteous vnto the company of the pore, hūble thy soule vnto the elder, and bow down thy heade to a man of worshyppe. Let it not greue the to bowe down thyne eare vnto the pore, but paye thy det, and gyue hym a frendly aunswere, and that with mekenes. Delyuer hym that suffreth wronge from the hand of the oppressoure, and be not faynt herted when thou sittest in iudgement. B Gen. 14. c Exo. 2. b Be mercyful vnto the fatherles as a father, & be in stead of an husbāde vnto theyr mother, so shalt y ^u be as an obe­dient sonne of the hygheste, and he shall loue the more then thy mother doth. Wysdom bretheth lyfe into her children receyueth them that seke her, and wil go before them in the way of ryghtuousnes He that loueth her loueth lyfe: & they y ^t seke her diligently, shal haue great ioye They that kepe her, shall haue the hery­tage of life: for where she entreth ī, there is y ^e blessing of God. They that honoure [Page] her, shal be the seruaūtes of the holy one & they that loue her, are beloued of God Who so geueth eare vnto her, shal iudge the hethen: and he that hath respect vnto C her, shal dwel safelye. He y ^t beleueth her shal haue her in possession, and his gene­racyon shal endure: for when he falleth, she shall go with him before all. Feare, drede, and temptaciō shal she bring vpon him, and trye him in her doctrine: tyl she haue so ꝓued him in his thoughtes, that he cōmit his soule vnto her. Thē shal she stablysh him, bryng the right waye vnto hym, make him a glade man, shewe hym her secretes, and heape vpon him the treasures of knowlege, vnderstanding, and ryghtuousnesse. But yf he go wrong, she shal forsake him, and gyue him ouer into D the hādes of his enemye. My sonne make much of the tyme, Ephe. 5. b Mat. 10▪ c eschue the thynge that is euel, and for thy lyfe, shame not to say the truth. For there is ashame that bryngeth sinne, and there is a shame that bringeth worship and fauour. Accepte no person after thyn own wyl, Leui. 19. d that thou be not confounded to thyne own decaie. Be not ashamed of thy neyghboure in his aduersyte, and kepe not backe thy counsel whē it maye do good, neyther hyde the wyse­dome in her beuty, For in y ^e tonge is wysdome knowē, so is vnderstādyng, konw­ledge, [Page] & learnynge in the talkynge of the wyse & stedfastnes in the workes of rightuousnes. In no wise speake against the worde of truth, but be ashamed of y ^e lyes of thyne own ignoraunce. Shame not to confesse thin errour, submyt not thy self vnto eury man bicause of sin. Withstāde not the face of the mighte, and striue not against y ^e streme. But for the truth striue thou vnto death, and God shal fight for the against thine enemyes. Be not hastie in thy tonge, neyther slacke and negligēt in thy workes. Be not as y ^e Lyon in thyn own house, destroing thy houshould fol­kes and oppressynge them that are vnder the. Let not thyne hande be stretched out to receyue, Act. 20. a. & shut whē thou shuldest gyue

Capi. v.

TRuste not vnto thy ryches, & say A not: tush, Luke. 12. b Eccle. 1 [...]. [...] I haue ynough for my lyfe (For it shall not helpe in the time of vengeaunce and temptacion.) Followe not the luste of thyne owne herte in thy strength, & saye not: tushe, howe haue I had strength, or who wil bring me vnder bycause of my workes? for doubtles god shal auenge it? And say not: I haue com­mitted [Page] mo synnes, but what euell hathe happened me? For the almightie as a pacient rewarder. Bicause thy sinne is forgeuen the, Rom. 6. a Eccle. 21. a be not therfore without feare neither heape one sin vpō an other. And saye not: tushe, the mercy of the lorde is greate, Eccl. 16. b he shal forgyue me my sinnes, be they neuer so manye. For like as he is merciful so goeth wrath from him also, B and his indignacion cōmeth downe vpō sinners. Make no tarying to turne vnto y ^e Lorde, & put not of from daye to daye: for sodenly shall his wrath come, and in the tyme of vengeaunce he shall destroye the. Pro. 10. a and .11. a Ezech. 7. b Sepho. 1. c Trust not in wicked riches, for they shal not helpe the in the daye of punysh­ment and wrath. Be not caryed about to euery wind, and go not into euery waye: for so doth the sinner that hath a double tongue. Stande fast in y ^e way of the lorde be stedfast in thy vnderstādyng, abyde by the worlde, and folow the word of peace and rightuousnes. Be gentle to heare y ^e worde of god, Iaco. 1. [...]. that thou maist vnderstād it, and make a trewe aunswer with wysdome. Be swifte to heare, but flowe and paciēt in giuynge answere. If thou hast vnderstnadyng, shape thy neyghbour an aunswere: Yf no, laye thyne hande vpon thy mouthe: leest y ^u be trapped in an vn­discrete worde, and so confounded. Ho­nour [Page] and worship is in a mans wise tal­kynge, but the tonge of the vndiscrete, is his owne destruccyon. Be not a pryue accuser as longe as thou liuest, Leui. 19. d and vse no sclaūder with thy tonge. For shame and sorowe goeth ouer the thefe, and an euell name ouer him that is double tōged: but he that is a preuy accuser of other men, shalbe hated enuyed & confounded. Se y ^t thou iustifie the small and great alyke.

Capi. vi.

BE not thy neighbours enemy for A thy frēdes sake, for who so is euel shal be the heyre of rebuke & dsy­honour, & who soeuer beareth enuye & a double tonge offendeth. Rom. 12. c Phili. 2. a Be not proude in the deuyce of thyne vnderstanding, leest thy leues wyther, and thy fruyte be de­stroied, and so thou be lefte as a drie tree For a wicked soule destroyeth hym that hathe it, maketh hym to be laughed to scorne of his enemyes (and bringeth him to the porcyon of the vngodly. Eccl. 20. b) A swete worde multiplieth frēdes and pacyfieth them that be at varyaunce, and a thank­ful tōge wil be, plentuous in a good mā. Holde frendshyp w ^t manye, neuertheles [Page] B haue but one counceller of a thousande.

Frendes.Yf thou gettest a frend, proue hym first and be not hastye to gyue him credence. For some man is a frende, but for a tyme and wyll not abyde in the day of trouble And there is some frende that turneth to enimite, Deut. 23. b add. 23. b. Mich 7. a Mat. 10. c Eccl. 37. a and taketh part agaynste y ^e: and yf he bnowe any hurt by the, he telleth it out, agayne, some frēde is but a compa­nyon at the table, and in the day of nede he continueth not. But a sure frende wil be vnto the euen as thyne own selfe, and deale faythfully w ^t thy housholde folke yf thou suffre trouble and aduersite he is with the, & hideth not himselfe from the Departe from thyn enemies, yee and be­ware of thy frendes. A faythful frend is a strong defēce: who so fyndeth such one C findeth a noble treasure. A faithful frēde hath no pere, the weight of golde and syluer is not to be compared to the goodnes of is faith. A faythfull frende is a medi­cyne of lyfe, & they that feare the Lorde shal finde him. Who so feareth the Lorde shal prospere with frēdes: & as he is him selfe so shall his frēde be also. My sonne receyue doctrin frō thi youth vp, so shalt thou fynde wysdome tyll y ^u be olde. Go to her as one that ploweth, & sowethe, & wait paciētly for her good fruites For y ^u shalt haue but litle labour in her worke, Eccle. 5. a [Page] but y ^u shalt eat of her frutes ryght so one O how excedyng sharpe is wysedome to vnlerned mē: an vnstedfast body wil not remayne in her. Vnto suche she is as it were a touchestone, & he casteth her frō him in al y ^e haste, for wisdome is w ^t hym but in name, there be but fewe that haue knowlege of her. But w ^t the that knowe her, she abydeth euen vnto the appering of god. Geue eare, my sonne, receyue my doctrine, & refuse not my counsell. Put D thy fote into her linkes, & take her yoke vpō thy necke, bow down thy shulder vnder her, beare her pacyētly, Mat. 6. a & be not wery of her bandes. Come vnto her with thy hole hart, & kepe her wayes with all thy power. Seke after her & she shal be shew­ed the: and whē thou hast her, forsake her not. For at the laste thou shalt finde reste in her, & that shall be turned to thy great ioye. Then shal her letters be a strōg defēce for the, and her yoke a gloryous raymente. For the bewtye of lyfe is in her & her handes are the couplinge together of saluacion. Yee a glorious rayment is it, thou shalt put it on, and the same crown of ioye shalt thou weare, My sonne, yf thou wylt take hede, thou shalt haue vnderstandyng and yf thou wilt apply thy minde thou shalt be wise. Yf thou wilte bow downe thin eare, thou shalt receiue [Page] doctrine and yf thou delight in hearing, thou shalt be wise. Stande with the multitude of suche elders as haue vnderstā ­dinge, & consent vnto theyr wysdome w ^t thine hert that thou mayst heare al god­lye sermons, and that y ^e worthye senten­ces escape the not. Eccle. 5. a And yf thou see a man of du [...]rete vnderstanding, get the sone vnto him, and let thy fote treade vpon the steppes of his dores. Psal. 1. a Let thy mynde be vpon the commaundementes of God, & be earnestly occupyed in his lawes: so shall he stablishe thy herte, & geue y ^e wis­dome at thyne owne desyre.

Capi. vii.

A DO no euell, so shal there no harme happen vnto the. Departe awaye from the thynge that is wycked, & no mysfortune shall medle with y ^e, My sonne, sow no euel thinges in y ^e forowes of vnrightuousnes, so shalt y ^t not reape them seuen folde. Laboure not vnto man for any lordship, Psa. 142 a Eccle. 7. c. Iob. 9. a e Luke. 18. b. neyther vnto the kynge for the seate of honour. Iustifie not thy self before God (for he knoweth y ^e hert) and desyre not to be reputed wyse in the presence of y ^e kynge. Make no labour to [Page] be made a Iudge, except it so were, that y ^u couldest mightely put downe wyckednes: for yf thou shuldest stande in awe of the presence of the mightie, thou shuldest fayle in geuynge sētence. Offende not in y ^e multitude of the citie, Eccle. 12. [...] and put not thy selfe amonge the people. Bynde not two sinnes together, for in one sin shalt thou not be vnpunished. Saye not tushe, God wyll loke vpon y ^e multitude of my obla­cyons, & whē I offer to y ^e hyest god, he B wyll accept it. Be not fainte herted whē thou makest thy praier, nether slacke in geuing of Almes. 1. Re. 2. b. Laugh no mā to scorne in y ^e heuynes of his soule, for god (which seeth al thīges) is he y ^t cā bryng downe, & set vp againe. Accept no lesyng against thy brother, neyther do the same against thy frēde. Vse not to make any maner of lye: for the custome therof is not good, Mat. 6. b. Make not many wordes whē thou arte amonge y ^e elders: & whē y ^u prayest, Rom. 12. d make not much bablynge. Let no laboryous worke be tedyouse vnto the, nether the husbandrye which the almyghtye hathe created. Make not thy boast in y ^e multy­tude of thy wickednesse, but humble thy self euē frō thyn herte: & remember y ^t the wrath shal not be lōge in tarieng, & y ^t the vengeaunce of y ^e fleshe of the vngodly is a very fyre & worme. Geue not ouer thy [Page] C frend for any good, nor thy faythful brother for the best golde. Depart not from a discret & good woman, y ^t is fallen vnto the for thy porcion in the feare of y ^e lorde for the gyft of her honesty is aboue gold Where as thy seruaunt worketh truely: Leuit. 19. c intreat him not euel, nor the hirelynge y ^t is faythful vnto the. Loue a discrete seruaūt as thin own soule defraud him not of his lyberte, nether leue him a pore mā Yf y ^u haue catell, Deut. 25 a Eccle. 30 a loke well to thē: & they be for thy profite kepe thē. Yf thou haue sonnes, bringe thē vp in nurtur & lerning and hold them in awe fro their youth vp Yf thou hast doughters, kepe theyr body and shewe not thy face chereful toward thē. Mary thy doughter, & so y ^u shalt perfourme a weighty matter: but geue her to a man of vnderstanding. Yf thou haue a wyfe after thyne own mynde, forsake her not (but cōmyt not thy self to y ^e hatefull.) Honour thy father from thy hole hert & forget not y ^e sorowfull trauayle y ^t thy mother had with y ^e: Eccle. 3. a Tobi. 4. a remember that thou wast borne thorow them, and how D canst thou recompence them the thinges that they haue done for the? Deut. 12. a Feare the Lorde with all thy soule, & honoure hys minystres. Loue thy maker with all thy strength, Nu. 18. b. c and forsake not his seruauntes Feare the Lorde with al thy Soule, and [Page] honour his preestes. Gyue thē theyr porcion of the first frutes and increase of y ^e earth, lyke as it is cōmaunded the gyue thē the shulders, & theyr appointed offe­ringes and fyrstlinges. Reach thin hand vnto the pore, that God maye blesse the w ^t plentuousnes. Gala. 6. b Tobi. i. d Be lyberal vnto all mē liuyng: yet let not but do good euē to thē that are deed. Let not thē that wepe be without comfort, but mourne w ^t such as mourne. Rom. 12. b Mat. 25. a Let it not greue the to visite the sicke, for that shal make y ^e to be beloued What so euer thou takeste in hande, re­membre the ende, and thou shalte neuer do amisse.

Capi. viii.

STryue not with a myghty man, Math. 5. c Eccle 31. a leste A thou chaunce to fal into hys handes Make no variaūce with a riche man lest he happen to bryng vp an harde quarel against the. For gold and syluer hath vndone many a man, yee euen the hertes of kniges hath it made to fal. Striue not with a man that is ful of wordes, & laye no styckes vpon his fyre: Kepe no company with y ^e vnlerned, leste he geue thy kinred an euel report. Despise not a mā that [Page] turneth himselfe awaye from syn, & cast him not in the teeth withal: Galat. 6. a 2. Cor. 2. b but remēber that we are frayle euery chone. Thynke scorne of no man in his olde age, for we waxe olde also. Leui. 19. g. Be not glad of y ^e death of thyn enemy, but remember that we must dye al the sorte of vs (and faine wold we come into ioye.) Despyse not the sermōs of such elders as haue vnderstāding, but acquainte thy self wyth the wyse sentences of them: Eccle. 6. c for of thē thou shalte learne wysdom and the doctrine of vnderstan­dyng, and how to serue great men wyth­out complaint. Go not from the doctrine B of the elders, for they haue learned it of their fathers. For of thē thou shalt lerne vnderstandyng, so that thou maist make aunswer in the tyme of nede. Kyndle not the cooles of synners, lest thou be brēt in the fyre flāmes of their sins. Resist not y ^e face of the blasphemer, that he laye not wayte for thy mouth. Eccle. 26 a Lēde not vnto him that is mightier thē thy self: Yf thou lendest him, coūt it but lost. Be not suerty aboue thy power: yf y ^u be, then thynke su­erly to paye it. Go not to law w ^t the iuge for he wyl iuge according to hys own honour. Trauaile not by the wai with him that is brainles, lest he do the euel: for he foloweth his own wylfulnes, & so shalte thou perish thorow hys foly. Gene.. b Striue not [Page] with him that is angry & cruel, & go not with him in to y ^e wyldernes for blod is C nothyng in his syght, Pro. 20. d Esay. 3. a. Eccle. 9. c & .37. a. b. & where ther is no helpe, he shal murther the. Take no coū sel at foles, for they loue nothyg but the thynges that please them selues. Make no coūsel before a straunger, for y ^u canste not tel what wil come of it. Opē not thin hert vnto euery man, lest he be vnthankful to the, and put the to reprofe.

Capi. ix,

BE not gelouse ouer the wyfe of thy A bosome, that she shew not some shreed poynte of wycked doctryne vpon the Geue not the power of thy lyfe vnto a woman, lest she come in thy strengthe, & so thou be confounded. Loke not vpon a womā that is desirous of many mē, lest thou fal into her snares. Vse not y ^e com­pany of a woman that is a plaier & daū ­ser, and heare her not, leste thou peryshe thorow her entisyng. Behold not a mayden, that thou be not hurt in her bewtye Cast not thy mynde vnto harlottes in a­ny Prou. 5. a. maner of thing lest thou destroy both [Page] thy selfe & thine herytage. Go not about gasing in euery lane of the citie, neyther wander thou abrod in the stretes therof Turne awaye thy face frō a bewtiful woman, and loke not vpon y ^e fairenes of o­ther. Math. 5. c Many a man hath perished thorow B the bewtye of women, for thorowe it y ^e desyre is kindled as it were a fyre. Gen. 34. a 2. Reg. 11. a Iudit. 10. and .11.12. An aduouterous woman shal be troden vnder fote as myre, of euery one that goeth by y ^e waye. Many a man wounderyng at y ^e bewtye of a straunge woman, hath bene cast out, for her wordes kīdle as a fyre. Sit not with an other mans wife by any meanes, lye not with her vpō the bedde, make no wordes with her at y ^e wine lest thyne hert consent vnto her, and so thou with thy blode fal into destruccion. For­sake not an olde frend, Olde frendes. for the newe shall not be like him,

A newe frende is new wyne, let him be olde and thou shalt drinke him with plesure. Desyre not the honour & ryches of a synner, for thou knowest not what de­struccyon is for to come vpon him. Delyte not thou in the thing that the vngodly haue plesure in, being suer that y ^e vngodly shall not be accepted vntil theyr graue. Kepe the from the man that hath C power to slaye, so nedest thou not to be afrayd of death. And yf thou cōmest vnto [Page] hym, make no faut, lest he happē to take away thy lyfe. Remember y ^t thou goest in the mydst of snares, and vpon the bulwarkes of y ^e citie. Eccl. 8 a c & .37. a b. Beware of thy neighbour as nygh as thou cāst, & medle with suche as be wise and haue vnderstādyng Let iust men be thy geftes, let thy myrth be in the feare of god, let y ^e remembraūce of god be in thy mynde and let al thy talkynge be in the commaundemētes of the highest. Deut. 6. b. and .11. c 3. Reg. [...]. b In the hādes of craftesmen shal the workes be cōmended so shal the prin­ces of y ^e people in y ^e wisdom of theyr talking. A man full of wordes is perylous in his cite: & he y ^t is temerarious & paste shame in his talking, is to be abhorred.

Capi. x.

A Wyse iudge wyll order hys peo­ple A with dyscrecyon, kynges. Pro. 29. b. and where a man of vnderstandynge beareth rule, there goeth it well, As the iuge of y ^e people is him selfe euē so are his officers and loke what maner of man y ^e ruler of the citie is suche are they that dwel ther in also. An vnwise destroieth his people but where they that be in auctorytie are men of vnderstanding, 3. Re. 12. a ther the cyte prospereth. The power of the earth is in the [Page] hande of God, and when his tyme is, he shall set a profytable ruler vpon it, in the hand of god is the power of man, & vpon the scrybes shall he laye his honour. Re­member no wronge of thy neyghboure, & medle thou with no vnryghtuous workes. Leuit. 19. c Pride is hateful before god and mā and all wyckednes of the hethen is to be abhorred. Bycause of vnryghtuous de­ling wrōg, Iere. 17. a Dani. 4. c blasphemies, & diuers disceyt a realme shalbe translated from one peo­ple to an other. There is nothyng worse B thē a couetuous mā. Whi art thou proud o y ^u earth and ashes? There is not a more wicked thynge then to loue money. And why? such one hath his soule to sel: iet is he but filthy daunge whil he liueth. And though the phisicion shew hys helpe ne­uer so longe, yet in cōclusion it goeth af­ter this maner, to day a kyng to morowe deed. For when a mā dyeth, he is the heyer of serpentes, bestes, and wormes. The beginning of mans pryde, is to fal away from god: and why? his hert is gone frō his maker, for pryde is y ^e oryginall of all syn. Who so taketh holde therof, shall be filled with cursinges, & at the last it shal ouerthrow him. Therfore hath the lorde brought the cōgregacions of the wycked to dishonoure, and destroied thē vnto the ende. God hathe destroyed the seates of [Page] proude Princes, and lette vp the meke in theyr steade. God hath withered y ^e rotes C of the proude hethen, Sapi. 6. b Luke. 1. d 14. b. 18. b. Gene. 19. a & plāted the lowly amonge them, God hath ouerthrowē the landes of the hethen, and destroied them out of the ground. He hath caused them to wyther away, he hath brought thē to naught, and made the memoryal of them to cease frō out of the earth. (God hathe destroyed the name of y ^e proude, and lefte the name of the humble of minde.) Pride was not made for man, neither wrothfulnes for mens chyldren: the sede of man that feareth God, shall be brough to ho­nour, but the sede whych trāsgresseth the commaundementes of the Lorde, shal be shamed. He that is the ruler among bre­thren is holden in honour amonge them, and he regardeth such as feare the lorde The glorye of the ryche, of the honoura­ble, and of the poore is the feare of God.

Despise not thou the Iust poore man, D and magnifye not the ryche vngodly. Great is the Iudge, and myghtye in ho­nour, yet is ther none greter then he that feareth god. Pro. 17. a 1. Re. 12. b Vnto the seruant that is discrete, shal the free do seruyce. He that is wyse & wel nurtured, wil not gruge whē he is refourmed, and an ignoraūt bodye shal not come to honour. Be not proude to do thy worke, & dispayer not in the tyme [Page] of aduersite. Better is he that laboureth and hath plētuousnes of al thynges, thē he that is gorgyous and wanteth breed.

My sonne, kepe thy soule in mekenes E and gyue her, her due honour. Who shall iustify hym that sinneth against himself who wyl honour him that dishonoureth his own lyfe? The poore is honoured for his faythfulnes & truth, but the riche is had in reputacion, bicause of his goodes He that ordereth him self honestly in pouerte. How much more shal he behaue hī self honestly in ryches: And who soorde­reth him selfe vnhonestly in riches, how much more shal he behaue him self vnhonestly in pouerte.

Capi. xi.

A Gene. 41. f Dani. 6. aTHe wysdom of hym that is brought lowe, shall lifte vp his heed, and shal make hym to syt among great men. Commende not a man in his beutye, neyther despise a mā in his vtter apperance. The Bee is but a smal beest amonge the fou­les, Actu. 12. d yet is her fruyte excedynge sweete. Be not proude of thy raiment, and exalte ot thy self in the day of thy honour: for [Page] the workes of y ^e hyest only are wōderful yee glorious, secrete, & vnknowen ar his workes. 1. Reg. 15 [...] 1. Hest. 67 Many tiraūtes haue bene faine to syt down vpon the earthe, and the vn­lykely hath worne the crowne.

Many myghtye men haue bene brought lowe, and the honorable haue bene deli­uered in to other mens handes. Deut. 13. b and .7. b Iosue. 7. c and .20. c Pro. 18. b Con­dēpne no man before thou haste tried out the matter, and when thou hast made in­quisicyon, then refourme ryghtuously. B Geue no sentence before thou hast heard the cause, but fyrste let men tel out theyr tales. Stryue not for a mater that tou­cheth not thy selfe, and stonde not in the iudgement of synners. My sonne, Mat. 19. c 1, Ti. 6. b. Pro. 10. c. medle not with many maters: and if thou wilt be ryche, thou shal not get it, and though thou rēnest thy way afore: yet shalt thou not escape. Ther is some man that laboureth, and the more he weryeth him felfe, the lesse he hathe. Agayne, some man is slouthfull, hathe nede of helpe, Iob. 13. c wanteth strēgth and hath great pouerte & Godes eye loketh vpō him to good, setteth hym vp from his low estat, and lifteth vp his heed, so that many men maruell at hym C and gyue honour vnto God. Iob. 1. c Eze. [...]. a. Prosperyte and aduersytie, lyfe, and death, pouertie and rychesse come of the Lorde. (Wyse­dome, nurtour, and knowlege of the law [Page] are with god: loue, & the wayes of good are with him. Errour and darknesse are made for synners: and they that exalte thē selues in euil, waxe old in euel.) The gift of god remaineth for the rightuous & hys good wyl shall haue prosperite for euer. Luke. 12. d Some mā is rich by liuing nigard­ly, and that is the porcyon of his reward in that he saith: Luk. e 12. c now haue I gottē rest & now will I eat & drinke of my goodes my selfe alone. And yet he cōsidereth not that y ^e tyme draweth nye (and death ap­procheth) y ^t he must leaue all thse thyn­ges vnto other men, and dye him selfe. Stande thou fast in thy cōuenaunte and exercyse thy selfe therin, and remaine in the worke vnto thy age. Continue not in the workes of synners but put thy truste in god, & byde in thine estate: for it is but an easy thing in y ^e sight of god, to make D a poore man riche, and that sodēly. The blessinge of god hasteth to the reward of y ^e rightuous, & maketh hys frutes soone to florishe and prospere. Saye not: what helpeth it me? & what shall I haue the whyle? Agayn saye not: I haue ynough, how can I wante? Eccle. 18. c When thou art in welfare, forget not aduersitie: & when it goeth not wel with y ^e, haue a good hope that it shal be better, For it is but a smal thinge vnto God, in the daye of death to [Page] rewarde euerye man accordynge to hys waies: The aduersite of an hour maketh one to forget al pleasure: and when a mā dieth, his workes are discouered. Praise no body before his death, for a man shal be knowen in his childrē. Bring not euery man in to thine house, for the disceit­full laieth wayte dyuersly. Like as a partrych E in a maunde, so is the herte of the proude: and like as a spie, that loketh v­pon the fal of his neyghbour. For he turneth good vnto euell, and sclaundreth y ^e chosē. Of one sparke is made a great fire (and of a disceyteful mā, is blode increased) & an vngodly man layeth waite for bloode. Beware of y ^e deceytful, for he y­magineth wicked thīges, to bring the in to a perpetual shame. If y ^u takest an ale aūt vnto the, he shal destroye y ^e in vnquyetnes, & driue the frō thine owne wayes,

Capi. xii.

WHen thou wylte do good, knowe A to whome thou dost it, & so shalt thou be greatly thanked for thy benefytes.

Gala. 6. a Tim. 5. aDo good vnto the vnrightuous, and thou shalte fynde greate rewarde, though not of hym: yet (no dout) the lorde him selfe shall rewarde the. He stā ­deth [Page] not in a good case that is alwaye occupyed in euel, and geueth no almes: for the hyest hateth y ^e synners, & hath mercy vpon them that shew the workes of repē tance. Geue thou vnto such as feare god and receyue not a synner. As for the vn­godly & synners, he shal recompence vengeaunce vnto them, and kepe them to the daye of wrath. Geue thou vnto y ^e good, & receyue not the synner: do wel vnto hym that is lowly, but geue not to y ^e vngodly Let not the bred be geuen him, that he be not mightier then thy self therin: For so shalt thou receiue twise as much euel, in all the good that thou doest vnto hym.

And whi? the highest hateth sinners, and shal rewarde vengeaunce to the vngodly In prosperite, a frende shal not be knowen, and in aduersytie an enemye shal not be hyd. For whē a man is in welth, it greueth his enemyes: but in heuines & trou­ble a man shal knowe his frende. Truste B neuer thine enemy, for like as an yron rusteth, so doth his wickednes▪ and though he make much crowchyng and knelyng, yet kepe wel thy minde, & beware of him Set him not by y ^e, neyther let him syt at thy ryght hande: lest he turneth him, get into thi place, take thy rowme & seke thy seat, and so thou at the laste remēber my wordes, and be prycked at my sayenges.

Who wyll haue pytie of the charme, that is stynged of the serpent, or of al such as come nye the bestes? Euen so is it with hym that kepeth company with a wycked man: & lappeth him selfe in his sinnes For a season wyl he byde with the, but if thou C stomble, he taryeth not ¶An enemye is swete in his lyps, Ier. xli. b & ymagineth disceyte in his hert, to throw the into the pit: ye he cā wepe with his eyes, & yf he maye fynde o­portunite: he wyl not be satisfied w ^t blod yf aduersite come vpō the, thou shalt find him there first, & though he pretend to do the helpe, yet shal he vndermine y ^t. he shal shake his hed, & clap his handes ouer the for very gladnes: & whyl he maketh many wordes, he shall disgyse his countenaūce.

Capi. xiii.

WHO SO TOUCHETH pytch, shal be fylled with all: and he A that is familyer with y ^e proud, shall cloth him self with pryde. He taketh a burthen vpon him, that accompanieth a more honorable man then hym selfe. T erfore kepe no familyarytie with one that is ry­ther then thy selfe. Howe agree y ^e ketell & the pot together? for yf the one be smytten agaynst the other, it shall be broken. The [Page] ryche dealeth vnryghtuously, and threte­neth withal but the poore beyng oppressed & wrongfully delt withal, suffreth scarce­nes, and geueth fayer wordes. yf thou be for his profyte, he vseth the: but yf thou haue nothynge, he shall forsake the. As long as thou hast any thinge of thine owne he shal be a good felowe wyth the: yee he shall make the a bare man, and not be sorye for the? yf he haue nede of the, he shall defraude the: & (with a preuy mock) shall he put the in an hope, and geue the all good wordes, and saye: what wantest then? Thus shall he shame the in his maet vntyl he haue supte the cleane vp twyse or thryse, and at the laste shal he laugh the to scorn. Afterward, when he seith that thou hast nothynge, he shall forsake the, & shake his head at the. (Submyt thy selfe vnto God▪ and wayte vpon his hande, Beware B that thou be not dysceyued and broughte downe in thy simplenesse. Be not to hum­ble in thy wysdome: leest when thou arte brought lowe, thou be dysceyued thorow folyshnesse, yf thou be called of a myghtye man, absent thy selfe, so shall he call the to him the moore ofte. Prease not thou vnto him, that thou be not shut out: but go not thou far of leest he forget the. Withdrawe not thy selfe from his speache, but beleue not his many wordes. Forwith muche co­municacion [Page] shal he tempte the, and (wyth a preuy mocke) shall he question the of thy secretes. The vnmercyfull mynde of his shall marke thy, wordes he shall not spare to do the hurte, and to put the in prison. Be ware, and take good hede to thy selfe, for thou walkest in parel of thy ouerthrowyng. Nowe when thou hearest his wordes C make the as though thou werst in a dreme and wake vp, Loue god all thy lyfe longe, and cal vpon him in thy nede, Euery beeste loueth his lyke, euen so let euery man loue his neighbour. Al flesh wyll resort to their lyke, and euery man wyll kepe companye with suche as he is him selfe. But as the wulfe agreeth with the lambe, so doth the vngodlye with the ryghteous. ii. Cori. vi. c What felowshyp shuld an holy man haue with a dog: How can the ryche and the poore agre together: The wylbe Asse is the Lyons praye in the wyldernes, euen so are poore men the meate of the ryche. Lyke as the proude maye not awaye wyth lowlynes, e­uen so do the ryche abhorre the poore▪ yf a ryche man fall, hys frendes set hym vp a­gayne: but when the poore fallethe, his a­quayntaunce forsake hym▪ yf a ryche man fall into an errour, he hath manye helpers he speaketh proude workes, and yet men iustifye hym. But if a poore man go wrōge he is punished: yee though he speake wyse­ly, D [Page] yet can it haue no place. When the ryche man speaketh, euery bodye holdeth his tonge: and loke what he sayth, they prayse it vnto the cloudes. But yf the pore man speke, they saye: What felowe is this? And yf he do amysse, they shall de­stroye hym. Rychesse are good vnto hym that hath no syn in his conscience, and pouerte is a wycked thynge in the mouth of the vngodly. The herte of man chaungeth his countenaūce, whether it be in good or euell. A cherefull countenaunce is a token of a good herte, for elles it is an harde thynge to knowe the thought,

Cap. xiiii.

A BLessed is the man, Eccle. 16. c and .xxv. c, Iacob. [...]. a that hath not fallen with the worde of his mouth And is not pricked with the conscy­ense of syn. Happie is he that hath no he­uynes in his mynd, and is not fallen from his hope. It becommeth not a couetous man and a nygarde, to be rych, and what shulde a nygarde do with golde. He that with all his carefulnesse heapeth together vnryghtuously, gathereth for other folkes and an other man shall make good chere with his goodes He that is wycked vnto hym selfe, howe shuld he be good vnto o­ther men. how can such one haue any ple­sur of his goodes: There is nothing worse [Page] then when one disfauoureth him selfe, and this is a rewarde of his wickednes. yf he do any good, he doth it not knowyng ther­of, and agaynst his wyl, & at the last he declareth his vngracyousnes. A nigard hath a wicked eye, he turneth awaye his face: Pro. 17. c. Eccle. [...]. & despiseth his owne soule. A couetous mās eye hath neuer ynoughe in the porcyon of wickednes, vntyl the tyme that he wyther B a waye, & haue lost his owne soule. A wyc­ked eye spareth brede, and there is scarce­nes vpon his table. My sonne, do good to thy selfe of that thou hast. & geue the lorde his due offringes. Remēber that death ta­ryeth not, & how that the couenaunt of the graue is shewed vnto therfor y ^e couenaūt of this worlde sh [...]l die the death. Eccle. 4. Tobi. 4. b, Luke. 16. b Do good vnto thy frende before thou dye: and according to thy habilyte reach out thyne hand and geue vnto the poore Be not disapoyn­ted of the good daye, & let not the porcyon of the good day, ouerpasse the. Shalt thou not leaue thy trauayles and labours vnto other men.

In the deuidyng of the heritage, geue and take, and sanctifie thy soule. Worke thou r [...]ghtuousnesse before thy death, for in the hel there is no meate to fynde. ¶Al fleshe shall fade awaye lyke grasse, Esaie. 1 [...]. [...] i. Pe. i. d. Iacob. i. b and lyke a florishyng leafe in a grene tre. Some grow some areca downe ne: euen so is the gene­racyon [Page] of fleshe and blood: one commited to an ende, an other is borne. All transito­rye C thynges shall fayle at the last, and the workes therof shal go withall. Euery cho­sen worke shall be iustifyed, and he that medleth withall, shall haue honour ther­in. Blessed is the man that stepeth hym in wysdome, and exercyseth hym selfe in vn­derstandynge, and with discrecyon shal he thinke vpon the foreknowledge of God Whiche considereth the wayes of wys­dome in his herte, hathe vnderstandynge in her secretes, goth after her (as one that seketh her out) & continueth in her wayes. He loketh in at her wyndowes, and hare­keneth at her dores. He taketh his rest be­syde her house, and fastenethe his stake in her walles. He shall pytche his tente nye vnto her hande, and in his tente shall good thynges rest for euermore. He shall set his children vnder her couerynge, and shall dwell vnder her braunches. Vnder her co­uerynge shall he be defended from the heat and in her glory shall he reste,

Capi. xv.

HE that fearethe god, wyll do good: A and who so kepeth the lawe, shall [Page] optayne wysdom. As an honorable mother shall she mete hym, and as a virgin shal she receyue hym. mat. [...]. [...]. Ioh. 4. a With the breed of lyfe and vnderstandynge shall she fede hym * and geue him the water of wholsome wysdom to drynke. yf he be constaunt in her, he shal not be moued: and yf he holde hym faste in her, he shall not come to confusion. She shall brynge hym to honoure amonge hys neighboures, and in the myddes of the congregation shall she open hys mouthe.

Wyth the spirite of wysedome and vnder­standynge shall she fyll hym and cloth him with the garment of glorye. She shall hepe the treasure of myrth ande ioye vpon hym and geue him an euerlastyng name to heri­tage. Folysshe men wyll not take holde v­pon her: but suche as haue vnderstandynge wyll mete her (Folysshe men shall not see her) for she is far from pride and disceit. Men that go about with lyes wyll not re­member her: but men of truth shall be foūd in her, and shall prospere euen vnto the be­holdyng of god. Praise is not semelye in the mouthe of the vngodlye, for he is not sent of the LORDE. For of God com­meth wysdome, and the prayse shall stande by the wysedome of god, and shall be plen­tuous in a faythfull mouth, and the lorde shall geue her vnto hym. Saye not thou, It is the Lordes faute that I am goue by B [Page] for thou shalt not do the thynge that God hateth. Saye not thou: he hath caused me to do wronge, for he hath no nede of the vngodly. God hateth abhominacion of er­roure, and they that feare God wyll loue none suche. Genes. 1. d. ¶God made man from the be­gynnyng, and left hym in the hande of hys councell. He gaue hym hys commaunde­mentes and preceptes: if thou wylt obserue the commaundementes, Iere. 1. b. and kepe accepta­ble faithfulnes for euer, they shal preserue the. ¶He hath set water and fyre before the, reache on thine hande vnto whiche thou wylte. Before man is lyfe and death good and euel: loke what hym lyketh, shal be geuen hym. For the wysdome of god is greate and myghtie in power, and behol­deth all men continually. The eyes of the Lorde are vpon them that feare hym, and he knoweth al the workes of man. He hath cōmaunded no man to do vngodly, nether hath he geuen any man space to synne.

Capi. xvi.

A DElyte not thou in the multytude of vngodly chyldren, and haue no plesure in them, if they feare not god. Trust not thou to theyr lyfe, and regarde not theyr laboures: for one sonne that fea­reth [Page] God, is better, then a thousande vn­godlye. And better it is for a man to dye without chyldren, then to leue beh [...]nd him suche chyldren as are vngodly. For by one that hath vnderstndynge, maye a whole cytie be vpholden but though the vngodly be many, yet shall it be wasted thorow thē many suche thynges hath myne eye sene, & greater thynges then these haue I herde with myne eares. Eccle. 21. b ¶In the congregatyon B of the vngodlye shall a fyre burne, and a­monge vnfaythfull people shall the wrath be kyndled. ¶The olde gyauntes optay­ned no grace for theyr synnes, Gene, vi. a which were destroyed, trustyng to theyr owne strength Neyther spared he them amonge whome Loth whiche was a Ge. xix. [...]. straunger, but smot them and abhorred theym because of the pryde of theyr wordes. He had no pytye v­pon them, but destroyed al the people, that were so stoute in sinne ¶And for so much as he ouer awe not the sixe hundreth thousande, Nu. xiiii. r and .xxvi. t that gathered them selues together in the hardnes of their hert: it were meruel yf one beyng harde necked shulde be free. ¶For mercy and wrath is with hym: E [...]cle. v. a he is both myghtye to forgeue & to pure out displeasure. Lyke as his mercye is great, euen so is his punishment also, he iudgeth a man accordyng to his workes. The vn­godly shall not escape in hys spoyle, and [Page] the longe pacyence of hym that sheweth mercye shall not byde behynde.

All mercye shall make place vnto euerye man accordynge to the worthynesse of hys workes, and after the vnderstandynge of C his pilgremage. Saye not thou: I will hyde my selfe from God, for who wyll thyncke vpon me from aboue. I shall not be knowen in so greate a heape of people for what is my soule amonge so many cre­atures? Beholde, the heuen, yee the heuen of heuenes, the depe, the earth, and al that ther in is, shall be moued at his presence: the mountaynes, the hylles, and the foun­dacyons of the earth shall shake for feare when God visyteth them. These thynges doth no hert vnderstande, but he vnder­standeth euery herte, and who vnderstan­deth his waies: No man seith his stormes and the mooste parte of his workes are se­crete. Who wyl declare the workes of hys ryghtuousnesse: or who shall be able to a­byde thē? For the couenaūt is far frō some and trienge out of men is in the ende. He that is humble of hert, thinketh vpon such thinges: but an vnwyse & erroneous man D casteth his mynde vnto folyshe thynges.

My sonne, herken thou vnto me, and lerne vnderstandyng, and marke my wor­des wyth thyne herte. I wyl geue the a suer doctrine, and playnely shall I instructe [Page] the (marke my wordes then in thyne herte for in ryghtuousnesse of the Spiryte do I speake of the wonders that God hathe shewed amonge hys workes from the be­gynnyng. And in the truth do I shewe the knowledge of hym.) God hath sette hys workes in good order frome the begyn­ning, and parte of them hath he sundered from the other. He hathe garnysshed his workes from euerlastynge, and theyr be­gynnynges, accordynge to theyr generacy­ons. None of them hyndered an other, ne­ther was anye of thē disobedient vnto his wordes. After this, God loked vppon the earthe, & fylled it with his goodes. With all maner of lyuynge beastes hathe he couered the grounde, and they al shall be turned vnto earth agayne.

Capi. xvii.

GOd shape man of the erth, and made A hym after hys owne ymage and turned hym vnto earthe agayne, Gene, i. d and clothed hym with his own strength He gaue hym the number of dayes and certayne tyme, yee and gaue hym power of the thinges that are vpon earthe. He made all flesh to stande in awe of him, so that [Page] he hadde the domynyon of all beastes and foules. ¶He made oute of hym an helper lyke vnto hym selfe, and gaue them dyscrecion and tonge, Gene. ii. d. eyes and eares, and a herte to vnderstande, and fylled them with in­struccion and vnderstandynge. He created for them also the knowledge of his spirite, fylled theyr hertes with vnderstandynge, & shewed them good and euell. He set his eye vpon their hertes, declarynge vnto them his great & noble workes: that they shulde prayse his holy name together, reioyse of his wonders, Exo [...]. a. Deu. 4. v. and .ix. and be tellynge of his noble actes. Besyde this, he gaue them instruc­cion, and the lawe of lyfe for an herytage He made an euerlastynge couenaunt wyth them, and shewed them his rightuousnes and iudgem [...]ntes. They sawe his glorye wyth theyr eyes, and theyr eares harde the maiestie of his voyce. And he sayde vnto them: beware of al vnryghtuous thinges he gaue euery man also a commaunde­ment concerning his neyghbour.

Their waies are euer before him, and are not hyd from his eyes. Ro. xiii. a. Deu. iii. c, and .x. c. He hath set a ruler vpon euery people, * but Israell is the Lordes porcyon. Al theyr workes ar as the sunne, in the syght of God, and his eyes are alwaye lokynge vpon theyr wayes. All their vnrightuousnes are ma­nifest vnto hym, Eccl. xxixb. and all their wyckednes­ses [Page] are open in his sight. ¶The mercye that a man sheweth is as it were apurse with hym, mat. 33. c. and the grace that is gyuen to man preserueth hym as the apple of an eye. At the last shal he awake, and re­warde euery man vpon his hed, and shall turne them to gether into the nethermoste partes of the earth. Acre. iii, c. ¶But vnto them that wil repent, he hath geuē the waye of rightuousnes. As for such as be weake, he comforted them, suffered them, and sen­deth them the porcyon of the verytie.

O turne then vnto the Lorde, forsake thy sinnes, make thy prayer before the Lorde do the lesse offence, thine ageyne vnto the Lorde, forsake thine vnryghtuousnesse, be an vtter enemye to abhominacion, learne to knewe ryghtuousnes and iudgementes of God, stande in the porcion that is set forth for the and in the prayer of the most hie God. Go in the porcyon of the hole C worlde, Psal. vi [...] [...] Es. 38. d with suche as be liuing and geue thankes vnto god. Who wyll prayse the Lorde in the hel? Abyde not then in the errour of the vngodli, but geue hym than­kes before death. As for the deed, thanck­fulnes peryshed from him as nothynge: Geue thou thankes in thy lyfe, yee whyle thou art liuyng and whole shalt thou geue thankes, and prayse God, and reioise in his mercye. O howe great is the louynge [Page] kyndnesse of the Lorde, and his mercyful goodnes vnto such as turne vnto hym. Fo [...] all thinges maye not be in man: and why the sonne of man is not immortall, and he hath pleasure in the vanyte of wickednes. What is moore clere then the Sunne? yet shal it fayle Or what is more wycked then the thynge that fleshe and bloode hath ymagyne and that same shall be reproued? The Lorde seeth the power of y ^e hie heuen: and al are but earth and ashes.

Capi. xviii.

A HE that lyueth for euermore, made all thinges together. Gene. i. a. Psal, c.v. a Eccle. 45. d God onelye is ryghtuouse and remayneth a vic­torious kyng for euer. ¶Who shall be able to expresse the workes of hym? Who wyll seke out the grounde of his noble actes. Who shall declare the power of his greatenes? Or who wyl take vpon hym to tel out his mercy? As for the wonderous workes of the Lorde, there maye nothynge be ta­ken from them, nothynge maye be put vn­to them, neyther maye the ground of them be found out. But when a man hath done his best, he must begyn agayne, and when he thynketh to be come to an ende, he muste go agayne to his labour. What is man [Page] Wherto is he worth: Psal. cx. a. What good or euyll can he do. ¶yf the nomber of a mannes B dayes be almoste an hundreth yeare, ii. Pe. 3. b it is moche. Lyke as the droppes of rayne are vnto the see, and as a grauell stone is in comparison of the sande: soo are these few yeares to the dayes of euerlastynge.

Therefore is the lorde paciente with them and poureth out his mercy vpon them. He sawe and perceyued the thoughtes and y­maginacyons of their hert, that they were euell: therfore heaped he vp his mercyfull goodnes vpon them, and shewed them the waye of ryghtuousnes. The mercy that a man hath, reacheth to his neyghbour: but the mercy of god is vpon all fleshe. He chasteneth, he teacheth and nourtoureth: yee euen as a shepehearde turneth agayne hys flocke: so doth he all them that receiue chastenynge, nourtour and doctryne. Esa. xlvi. a ¶Mercyfullis he vnto them that stande in awe of C his iugementes. My sonne when thou dost good, make no grudgynge at it, and what soeuer thou geuest, speake no discomfor­table workes. Pro. 1 [...] a. [...] 25. c. Eccle. xli. b. Shal not the dewe coole the heat: euen so is a worde better then a gift ¶Is not a frendlye worde a good honeste gyfte? but a gracyous man geueth theym both. ¶A fole shal caste a man in the teeth and that roughlye, & a gyft of the nygarde putteth out the eyes. Get the out rightousnes [Page] before thou come to iudgement. Learne before thou speake, and go to physycke or euer thou be sycke i. Corin. xi. examē iudge thy selfe before the iudgement came, & so shalt thou fynde grace in the syghte of God. Humble thy selfe afore thou be sycke, and in tyme of thy disease shewe thy conuersacion. Let not to praye alwaye, & stande not in feare to be refourmed vnto deth, Luke. 18. a Tes. vx. e. for the rewarde of god endureth for euer. Before thou prayest, prepare thy soule, & be not as one that tempted god. Thinke vpon the wrathfull indignation that shalbe at the ende, and the houre of vengeaūce, Ecle. xi. d, when he shall turn awaye his face. when thou haste ynoughe: remember the tyme of hunger: and when thou arte ryche, thynke vpon the tyme of pouerte and scarsnes. From the mornynge vntyll the euenige the tyme is chaunged and all suche thinges are sone done in the syght of god. A wyse man fearethe god in al thinges, and in the dayes of transgres­sion he kepeth hym selfe from synne. A discrete man hath pleasure in wysdome, & the y ^t fyndeth her, maketh much of her. They that haue had vnderstandynge, haue delte wysely in wordes, haue vnderstande the truth and ryghtuousnes, Ro. vi. b. and .xiii. c. and haue sought out wise sentences and iugemētes. Folow not thy lustes, but turne the from thyne owne wyll. For if thou geuest thy soule her owne [Page] desyres, it shall make thyne enemyes to laugh y ^e to scorne. Take not thy pleasur in great voluptuousnesse, & medle not to muche withal. Make not to great chere of y ^e thing that thou hast wun by auaū ­tage, leest thou fall into pouerte, & haue nothinge in thy purse.

Capi, xix.

A Labouryng man that is geuen vnto A dronkennesse, shal not be rych: and he that maketh not much of small thynges: shall fal by lytle & lytle ⊣ Wyne and wemen gene. 19. [...] i. i. Re. xi. a make wyse men rennagates: & put men of vnderstāding to reprofe: & he that accompanyeth ad­uouterers, shall become a wycked man. Mothes & wormes shal haue him to herytage, ye he shalbe set vp to a greter example, and his soule shalbe roted out of the nōber. iosu. 22. c. He that is hasty to geue credence, is light minded, and doth againe hym self. Who so reioyseth ī wickednes shall be punished: he that hateth to be refourmed, his lyfe shalbe shortened & he y ^t abhorreth babling of wordes, quencheth wyckednes. He y ^t offēdeth against [Page] his own soule, shal repēt it: and he that reioiseth in wickednes, shalbe punished

B Rehearse not a wycked and churlysh word twyse, and thou shalt not be hindered. Shew thy secretes nether to frēd nor fo, & yf thou hast offendid, tel it not out. For he shal herkē vnto the & marke the: and when he findeth oportunite, he shal hate the (and so shall he be alway aboute the) & yf thou hast hearde a word against thy neighbour, Ecle. 21. d and .17. c. let it be deede w ^t in y ^e: & be suer, thou shalt haue no harm therby. A sole trauaileth with a worde, like as a woman that is pained with bering of a chyld. Levi. xix. d mat. 17. b. Like as an arow shot in a dogges thygh, so is a word in a foles hert. Tell thy frend his faut least he be ignoraunt, & saye. I haue not done it, or yf he haue spoken, th [...]t he do it no more Reproue thy neighbour, y ^t he kepe hys C tonge, & yf he haue spoken, that he saye it no more. Tel thy neyghbour his faut for ofttymes an offence in made, & geue not credēce to euery word. A mā falleth somtyme with his tonge, but not w ^t his wyll. For Eccle. 14. a and x [...]v. a Iame. [...]. b what is he, y ^t hath not offended [...] his tonge. Geue thy neybour warnyng, before thou threaten him, & geue place vnto y ^e law of the lord. The feare of god is al wisdom, & he that is a right wyse mā, kepeth the law. As for the doctryne [Page] of wyckednes, it is no wysdom, & the prudence of siners is no good vnderstandynge: it is but wickednes & abho­min [...]cion & a blasphemyng of wysdome A symple man of small vnderstandinge that feareth God, is better then one y ^t hath much wysedom, & transgresseth y ^e lawe of the hiest. A craftye suttell man D can be wise, but he is vnrightuous, and with giftes he wresteth the open & manifest law, A wicked man can behaue him selfe humbly, and can douke with his heade, and yet is he but a disceyuer w ^t ­in. He hideth his face. mat. vi. and disguiseth it: & because he shulde not be knowē: he preuēteth y ^e. And though he be so weak that he can do the no harme, yet when he may find oportunite, he shal do some euel. A man may be knowen by his face and one that hath vnderstanding, may be perceiued by the loke of his counte­naunce. A mans garment, laughter, Eccle. 31. [...] and goynge, declare what he is.

Cap. xx.

SOme man Eccle. 31. d reproueth his neygh­bour oft tymes, but not in due sea­son. A Agayne, some man holdeth his tonge, & he is wise & discret. It is much better to geue warning & to reproue thē [Page] to beare euyl wyl: for he y ^t knowlegeth hym selfe openly, shall be preserued frō hurt and destruccion. Like as whē a gelded man thorowe desyre & lust defyleth a mayden, euen so is it with hym that vseth violence: and vnrightuous in the lawe, O how good a thynge is it, a man that is reproued, to shew opēly his repē taunce, for so shalt thou escape wylful syn. Some mā kepeth scilēce, & is found wyse: but he y ^t is not a shamed what he sayth, is hateful. Some mā holdeth his tonge, Eccle, iii. a. Eccle. 32. c because he hath not the vnderstā ding of the laguage: & some mā kepeth scylence, wayting a conuenient tyme▪ A wyse man wyl holde his tōge tyl he se oportunitie, but a wanton & vndiscret body shall regarde no tyme. He that vseth many wordes, shal hurt his owne soule & he that taketh auctorite vpon him vnryghtously: shalbe hated, some mā hath oft tymes prosperite in wicked thinges Againe: some man getteth much, & hath harme & losse. There is some gift that is nothing worth. Againe there is some gyfte, who se rewarde is double? Some man getteth a fall for beyng to proude, and some cōmeth to worshyp frō low e­state. Some man byeth muche for a litle C pryce, and must paye for it seuen folde, Eccl. 18. [...]. A wyse man with his workes maketh [Page] hym self to be loued, but the fauours of fooles shal be poured out. The gyft of y ^e vnwise shal do the no good: for his eyes are seuen folde, ★ Hē shall gyue lytle, & say he gaue much: he openeth his mou­th & cryeth out, as it were one y ^t crieth out wynd. To day he lendeth, to morow asketh he agayne, and suche a man is to be hated, The fole saith: I haue no frēd I haue no thanke for al my good dedes ye euē they that eat my bread, speak no good of me. O how oft, & of how many shal he be laughed to scorne. He taketh a more perelous fal by such wordes thē yf he fell vpon the grounde: euen so shal the falles of wicked mē come hastly. In the mouth of him that is vntaught, are many vncōuenient and vnmere wordes A wyse sentence shal not be alowed at y ^e mouth of the fole, for he speaketh it not C in due seasō. Some man sinneth not, be cause he hath not wherwithal, & in hys reast he shalbe stynged. Some man ther is y ^t destroieth his owne soule w ^t shame & for an vnwyse bodyes sake destroieth he it, and w [...]th acceptyng of persōs shal he vndo hym self. Some man promiseth his frend a gyft for very shame, and getteth an enemy of him for naught, A ly is a wicked shame in a man, yet shal it be euer in the mouth of y ^e vnwise. A thefe is [Page] better, then a man that is accustomed toly, but they both shal haue destrucciō to heritage. The cōdicions of lyers are vnhonest, and theyr shame is euer with thē

A wyse man shall bryng hym self to D honour w ^t his words: & he that hath vnderstandyng, shalbe set by among great men. gene 41. [...]. Dani. 11. g. Pro. x 1. b. and .2.8. v. He that tylleth his land, shal encrease his heape of corn: he y ^t worketh ryghtuousnes, shalbe exalted, & he that pleseth great mē, shal escape much euel Eccle. [...]3 a Deu. 17. b Eccle. [...] [...] Rewardes and gyftes blynde y ^e eyes of the wyse, and make him dom, that [...]e cannot tel men their faultes ⊣ Wisdom that is hyd, & tre [...]ure that is horded vp what profit is in thē both? Better is he that kepeth his ignoraunce secrete, thē a man that hideth his wisdome.

Capi. xxi.

A Ec. 5. [...]. 7 d and . [...]. [...]. p [...]al. Psal. [...]. a Luc. 1 [...] c.MI sonne, yf thou haste synned, do it no more: but praye for thy fore­synnes, that they maye be forge­uen the. Fle from synne, euen as from a Serpent: for yf thou commest to ny her, she wyl byte the The teth therof are as the teth of a lyon, to sley y ^e soules of mē The wyckednesse of mā is a sharpe two [Page] edged sweard, which maketh such wordes that they can not be healed. Sirne & wronge deling shall wast away a mān goodes, & thorough pryde a rych house sh [...]lbe brought to naught: so y ^e riches of the proude shalbe roted out? Exo. iii. b. [...] xxii. c The prayer of the pore goeth out of the mouth, & cō meth vnto the eares, and his vengeasice (for defence) shall come, and that hastly who so hateth to be refourmed, his a token of an vngodly pecion, but he that fereth god, wyl comē cr hym self. A mightye mā is knowen a far of by his tonge but he that hath vnderstandyng, perceiueth B that he shall haue a fall. Who so buyldeth his house w ^t other mens cost▪ is like one that gathereth stones in winter. Eccle. 16 a. The congregation of the vngodly is lyke stubble gathered together, th [...]ir ende is a flame of fire. The way of the vngodly is set w ^t stones, but in their end is hel, darkenes and paynes: He that kepeth the law, wyl holde fast the vnder­standing therof, and the ende of y ^e feare of god is wysdom & vnderstandyng. He y ^t is not wise: wil not be taught in good but the vnwyse mā aboūdeth in wickednes: and where bitternes is, there is no vnderstanding. The knowlege of y ^e wise shal flow lyke water that r [...]nneth ouer & his councell is lyke a fountayn of life [Page] The hert of a foole is like a brokē vessel he can kepe no wysedom. When a mā of C vnderstandyng heareth a wyse word, he shal cōmēd it, and make moch of it. But if a volypteous mā hear it: he shal haue no pleasure therin, but cast it behīd his backe. The talkyng of a foole is like an heuy burthē by the way, but to heare a wyse man speak, it is a pleasure. Wher a doubt is in the cōgregatiō, it is asked at the mouth of the wyse, & they shal pō der his wordesī their hertes. Like asis a house that is destroyed, euen so is wisdome vnto a foole. As for y ^e knowlege of the vnwise, it is but darke wordes. Doctrine is vnto him that hath no vnderstā dyng, euen as fetters aboute his fete & lyke manycles vpō his ryght hand. Eccle, 19. b, A foole lyfteth vp his voyce w ^t laughter, D but a wise mā shal scarse laugh secretly

Learning is vnto a wyse mā a Iewel of gold, & lyke an armeler upō his right arme. A foolysh mans fote is sone in his neighbours house: but one y ^t hath experience, shalbe ashamed at the person of the myghty. A fole wil pepe in at y ^e window into the house, but he y ^t is welnurtered, wyll stand without. A folysh mā stādeth harkening at the dore, but he y ^t is wyse, wyl be ashamed, The lippes of y ^e vnwyse wil be telling folysh thinges [Page] but y ^e wordes of such as haue vnderstā ­dynge, shalbe weyed in y ^e balaunce. The herte of fooles is in theyr mouth, by y ^e mouth of y ^e wyse is in their hert. When the vngodly curseth the blasphemer, he curseth his owne soule,⋆ A preuy accuser of other men shall detyle his owne soule, and be hated of euery man (but he that kepeth hys tonge: and is dyscrete, shall come to honour.)

Cap. xxii.

A Sloughtfull body is moulded of a A stone of claye, & euerye man wyll speake to his disprayse. A slouth­full bodye is made of the donge of oren & euery one y ^t toucheth hym: must wash his handes agyn. A mysnurtored sōne is the dishonour of the father, A folysh daughter shall be litle regarded. A wise daughter is an heritage vnto her hus­bād but she y ^t cōmeth to dishonesty, bryngeth her father in heuines. A doughter y ^t is past shame, dishonoureth both her [Page] father & her husbande: the vngodly shal regard her, but they both shall despise her. The playeng of musike is not mete where heuynes is, euen so is the correccion and doctryne of wisdome: euer vn­pleasaunt B vnto fooles. Who so tea­cheth a foole, is euen as one y ^t gleweth a potsherd together, as one that telleth a tale to him that heareth him not, & as one that rayseth a man out of an heuye slepe. Who so telleth a foole of wys­dome, is euen as a man, which speketh to one that is a sleape. When he hathe told his tale, he saith, what is the matter? When one dyeth lamentacyon is made for hym, because the light calleth him: euen so let men mourne ouer a fole for he wanteth vnderstandynge. Make but lytle wepyng because of y ^e dead, for he is come to rest, but y ^e lyfe of the fole is worse than the deth. Seuen dayes do men mourne for him y ^t is deede, but the lamentaciō ouer the vnwyse and vngodly shuld enduer al the daies of their li e

Talke no [...] mu [...]he with a fole, and go not w ^t him that hath no vnderstanding C Beware of hym, leest it turne the to trauayle, and thou shalt not be defyled w ^t his synne. Depart from hym, and thou shall finde rest, and shalt not be drawen backe into his folyshnes. What is heuier [Page] then leade, And what shulde a fole be called els but leade. proue. 37. Sande, salte, and a lumpe of yron is esyer to beare then an vnwyse, folyshe, and vngodlye man. Lyke as the bande of wood bound together in the foūdaciō of the house cā not be loused: euē so is it with the hert that is stablyshed in the thought of councel. D The thought of y ^e wise shal neither fear nor be offēded at any time. Like as a fayer plastered wal in a wynter house, & an hye buyldyng, may not abide the wind and storme, euē so is a foles hert afraid in his im gination, he feareth at euery thinge, & cannot enduer. (A waueringe hert in the imaginaciō of a fole wyl not euer stande in awe, but he y ^t abydeth in the cōmaundementes of god, wil alway fear) He that [...]yppeth a mans eye, bringeth forth teares: & he that pricketh the hert, bringeth forth y ^e mening & thought Who so casteth a stone at the birds fraieth them awaye, & he that blasphemeth his frend breketh the frendship: though thou drewest a swerde at thy frend, yet dispayer not, for thou maist come again to thy frende. yf he speak sowrely, fear not, for ye may be agreed together again except it be that thou blaspheme hī: disdayne him, open his secretes & wounde him traytrously: for al such thīges shal [Page] dryue away a frende, Be faythful vnto thy neyghboure in his pouertie, that y ^u mayst reioyse w ^t hym also in his prosperite: Abyde stedfast vnto hym in y ^e tyme of hys trouble, that thou maist be heyre with hym in his heretage. Like as y ^e vapoure and smoke goeth out at y ^e ouen before y ^e fyre, euē so euel wordes, rebukes and thretnynges go before blodsheding Be not ashamed to defend thy frend: as for me, I wyl not hyde my face frō him though he shuld do me no harme. Who so euer heareth it, shall beware of hym Who shal set a watch before my mouth and a suer seale vpon my lyppes, Psal. c.xli. a that I fall not, with them: and that my tonge destroye me not.

Cap. xxiii.

A O Lorde, father and gouernoure of my lyfe, leaue me not in their imaginacion and councell. Oh let me not fall in suche reprofe. Who wyl kepe my thought with the scourge, & the doctryne of wysdome in myne hert: that he spare not myne ignoraunce, y ^t I fal not w ^t them, leest myne ignoraūces increase that myne offēces be not many in nōber [Page] and that my sinnes excede not, lest I fal before myne enemyes, & so my aduersa­rye reioyse. O Lorde thou father & god of my lyfe, leue me not in their imaginaciō. O let me not haue a proud loke, but turne awaye all voluptuousnes fro me. Take fro me the lustes of y ^e body, let not the desyres of vnclennes take hold vpō me, & geue me not ouer into an vnshame fast & obstynate mynd. Heare me (O ye chyldren) I wyll geue you a doctrine, B how ye shal order your mouth: who so kepeth it shal not perish through his lippes, nor be hurt thorow wyked workes As [...]r the synner, he shalbe takē in his owne vanitie, he that is proud & cursed shal fal therin. Let not thy mouth be accustomed w ^t sweringe, for in it there are many falles. Exo. xx. d. Ecc. 27. [...] Mat. v. d Let not y ^e namynge of god be cōtinually in thy mouth: (and medle not w ^t the names of sayntes, for y ^u shalte not be excused of thē) for lyke as a ser­uant which is oft punished cannot be w ^t out some sore, euē so what so euer he be y ^t swereth & nameth god, shal not be clen purged from syn, A mā that vseth much sweryng, shalbe filled w ^t wyckednes, & the plage shal neuer go frō his house If he begyle his brother, his faut shalbe vpon hym: if he knowlege not his syn, he maketh a double offēce, and yf he swere [Page] in vayne, he shal not be foūd rightuous C for his house shal be full of plages: The wordes of the swearer bringeth deathe god graūt that it be not foūd in y ^e house of Iacob, Ieu. 24. c But they y ^t feare God eschue all suche, as lye not weltringe in synne Vse not thy mouth to vnhonest and fyl thy talkyng, for in it is the word of sin Remēber thy father & thy mother, Ephe. v. a whē thou art set among great men: leest god forget the in their syght, & lest thou do­ting in thy custom, suffre rebuke, & wish not to haue bene borne, and so curse the daye of thy natiuite. ⊢ The mā that is accustomed w ^t the wordes of blasphemi wyll neuer be refourmed all the dayes of his lyfe. To synne twyse is to muche but the thyrd bringeth wrath & destruccyon: An hote stomake cannot be quen­ched (euen lyke a burnyng fyre) tyll it haue swalowed vp some th [...]ng [...], euen so an vnchast man hath no rest in his flesh D tyl he haue kyndled a fyre.

Al breed is swete to an whoremonger he wyl not leaue of, tyl he haue his purpose. A man that breketh wedlocke, and regardeth not his soule, Esai. 29. but saith. Tu [...]h who seith me? I am compased about w ^t darknes. the wales couer me no body seeth me whom nede I to feare. The hiest wyl not remember my synnes. He vnderstandeth [Page] not that his eyes se al thinges for all suche feare of men driueth away the feare of GOD from him: for he feareth onely the eyes of men, & cōsidereth not that the eyes of the Lorde are much clerer then the sonne, beholdynge al the wayes of men and the ground of y ^e depe & lokyng euen to mens hertes in secrete places. The lorde god knew all thinges or euer they were made, & after they be brought to passe also he loketh vpon thē al. The same mā shalbe openly punished in the stretes of the citie, & shalbe ch [...]se abrode like a yonge horse fole: & whē he thinketh leest vpon it, he shal be taken Thus shall he be putte to shame of euery man, because he wolde not vnderstād the feare of the Lorde.

And thus shal it go also w ^t euery wife. that leaueth her husbande, & getteth enheritaunce by a straunge mariage. Fyrst she hath bene vnfaithfull vnto y ^e law of the hiest▪ secondly, she hath forsakē her E owne husband. Thirdly, she hath plaid the whore in aduoutry: & gottē hir chil­dren by an other mā. She shalbe brough out of the congregation, and her childrē shalbe loked vpon, Her children shal not take rote: & as for fruite, her braūches shal bring forth none, A shameful report shall she leaue behind her, & her dysho­nour [Page] shall not be put out, And they y ^t remayne, shal know, that there is nothīg better, thē the feare of God. & that ther is nothyng sweter then to take hede vnto y ^e cōmaūdemētes of the lord. A great worshyp is it to folow the lord. for lōge lyfe shalbe receyued of hym.

Cap. xxiiii:

Wysdome shall prayse her self, and A be honoured in god, & reioyse in the myddes of his people: In the congregations of the Hyest, shal she open her mouth, and triumph in the be­holdyng of his power. In the myddes of her people shal she be exalted, & wondred at in the holy fulnesse. In the multytude of the chosen she shalbe cōmēded & among suche as be blessed she shalbe praysed, and shal say: I am come out of the mouth of the hiest. fyrst born before all creatures, I caused y ^e light that fayleth not to aryse in the heuen, & couered all the earth as a cloude. My dwelling is aboue in the heyth, & my seat is in y ^e pyller of y ^e cloud. I my self alone haue gone rounde aboute the cōpasse of heuē & pearsed the ground of the depe. I haue walked in y ^e floudes of these, and haue stande in al landes: my dominiō is [Page] in euery people and in euery nacyon, and with my power haue I troden down the hertes of all, both hye and lowe. In all B these thīges also I sought rest & a dwel­ling in some enheritaunce. So y ^e creator of al thinges gaue me a cōmaūdemente: and he that made me, apoynted me a ta­bernacle, & saide vnto me: Let thy dwel­linge be in Iacob, and thine inheritaūce in Israel, and rote thy selfe amonge my chosen. Prou. 8. c I was created from the beginnyng and before the worlde, & shall not leaue of vnto the world to come. Exod. 31. a In y ^e holy habitaciō haue I serued before him and so was I stablyshed in Syō. Psal. 13 [...] a In y ^e holy Citie rested I in like maner: and in Ierusalem was my power, I toke roote in an honorable people, euē in y ^e porcyon of the lorde and in his heritage, and kept me in the fulnes of the saintes. I am set vpp an hye lyke a Ceder vpon Libanus & as a Cypers tre vpō y ^e mount Hermon. I am exalted like a palme tree in Cades and as a rose plāt in Iericho. As a faier Olyue tre in y ^e felde: and am exalted like as a planteyne tree by the water syde. I haue geuen a smel in the stretes, as y ^e Ci­namon and Balme, that hath so good a sauour: yee a swete odour haue I geuen as it were Mir of the best. I haue made my dwellīges to smel as it were of Rosī [Page] Balbanum, of Cloues, and Incense, and as Lybanus whē it is not hewen downe and myne odoure is as the pure Balme. As y ^e Terebynt haue I stretched out my braunches, & my braunches at the braunches of honour and louyng fauour. ✿

[...]hū. 15. aAs y ^e vyne haue I brought forth frute of a swete sauour, and my floures ar the frute of honour and ryches. I am the mother of bewte, of loue, of feare: of knowledge & of holy hope. [...]ob. 14. a In me is al grace of lyfe & truth. In me is al hope of lyfe & vertue. O come vnto me al ye y ^t be desyrous of me, and fyl your selues with my fruytes: for my spirit is sweter thē hony and so is my enheritaunce more then the hony combe: the remembraunce of me endureth for euermore. They that eate me shal haue y ^e more honger: and they that drynke me, shal thyrst the more. Who so herkeneth vnto me, shal not come to confusion: and they that worke in me, shall not offende. They that make me to be knowen, shal haue euerlastyng lyfe. ✿

Al these thynges ar the boke of lyfe, the couenaunt of the hiest, and the knowlege of y ^e truth. Exo. 20. a [...]. 24. a Moses cōmaunded the law in y ^e preceptes of ryghtuousnes for an herytage vnto the house of Iacob, [...]salmus. 1 [...]. b. & cōmytted the ꝓmises vnto Israel. (Out of Dauid his seruaūt he ordened to raise [Page] vp a most mightie Kynge, syttyng in the seat of honour for euermore.) Actes. 7 b. Deut. 4. a and .29. b This fylleth with wysdome: lyke as the floud of Physon, & as the floude of Tigris, when D the new frutes are a growing. Iosue. 3. c This bringeth a plentuous vnderstanding like Euphrates, and fylleth it vp, as Iordane in the time of haruest. This maketh nurtur to breake forth as the lyghte, and as the water Gihō in y ^e haruest. The first hath not knowen her perfectly, no more shal y ^e last seke out the grounde of her. For her thought is fuller then the see: & her councel is profunder then the great depe.

I wisdom haue cast out floudes. I am as a great waterbroke out of y ^e ryuer. I am as the ryuer Doryx, and as a water condyte am I come out of the gardein of pleasure, I said: I wil water the garden of my yonge plantes, and fyl the frute of my birth. So my waterbroke became excedynge greate: & my ryuer aproched vn­to the see. For I make doctryne to be vnto al men as lyghte as the fayer mor­nynge, and I shall make it to be euer the clearer. I wyll pearse thorowe all the lower partes of the earthe, I wyll loke vpon al suche as be a sleape, and lyghten al them that put theyr trust in the Lord. I shal yet poure out doctrine, like as prophecye, and leaue it vnto such as seke after [Page] wysdom, and theyr generacions shal I neuer fayle vnto the holy euerlastyng world. Eccl. 33. b Beholde, how that I haue not laboured for my selfe only, but for al thē that seke after the truth.

Capi. xxv.

A THre thynges there are, that my spy ryte fauoureth which be also alowed before God, and men. Gen. 13. b Rom 11. a The vnyte of brethren, Ex. 40 a y ^e loue of neighbours, and man and wyfe that agree well together Thre thynges ther be which my soule hateth, & I vtterlye abhorre the lyfe of thē A poore man that is proude, A rich man that is a lyer, Gene. 18 b and an old body that do­teth, and is vnchast. Yf thou hast gathe­red nothyng in thy youth, what wylt y ^u fynde then in thyne age. O how plesaūt a thyng is it: when graye heeded men ar discrete: when the elders can geue good counsel▪ O how comely a thynge is wysdom vnto aged men: yee vnderstandyng and councell is a gloryous thynge. The crowne of olde mē is to haue much experyence: B and the feare of god is theyr worshyp. There be nyne thynges, whiche I haue iudged in my hart to be happye, and [Page] the tenth wyl I tel forthvnto men with my tonge. A man that whyle he lyueth, hath ioye of his chyldrē, and seith y ^e fall of his enemyes. Well is him that dwel­leth with a houswyfe of vnderstandyng Eccl. 19. c and 24. a. Iame. 3. c & that hath not fallē with his tong, & y ^t hath not bene fayne to serue such as are vnmete for him. Wel is hym, y ^t findethe a faythful frend: and wel is him, which talketh of wysdome to an eare that hea­reth him. O how greate is he, y ^t findeth wysdom and knowledge? Yet is he, not a­boue hym, that feareth y ^e lord. The feare of god hath set it selfe aboue al thynges Blessed is the man, vnto whō it is graū ­ted to haue the feare of god. Vnto whōe shall he be lykened: y ^t kepeth it fast? The feare of god is the beginning of his loue & the begynnyng of fayth is to cleue fast vnto it. The heuines of the hert is al the punyshment, and the wickednes of a woman goeth aboue al. Al punyshemēt and plage is nothyng in comparyson of the plage of the hart, euen so all wickednes is nothyng to y ^e wickednes of a woman.

What soeuer happeneth vnto a man C is nothyng in comparison of it, that his euel wyllers do vnto him: and all vengeaunce is nothynge to the vengeaūce of y ^e enemy. Ther is not a more wycked heed then the head of the serpent, & thereis no [Page] wrath aboue y ^e wrath of a womā. I wyl rather dwel with a Lyon & dragon then to kepe house with a wycked wyfe. E [...]o. [...]1. a The wyckednesse of a woman: chaungeth her face, she shal moffel her countenaunce as it were a Beare, and as a sacke shall she shewe it a mōge thy neyghbours, her husbande is brought to shame amonge hys neighbours, & when he heareth it: it maketh him to syghe. All wickednes is but litle to the wickednesse of a woman, the porcyons of y ^e vngodly shal fal vpō her.

D Lyke as to clym vp a sandy waye is to the fete of the aged, euen so is a wyfe ful of wordes to a styll quyet man Eccl. 42. b 2. Re. 11. a. [...]nd .13. a Loke not to narowly vpon the bewtye of a woman, leest thou be prouoked in desyre to­warde her. The wrath of a woman is dis­honour and great confusion. Yf a womā get y ^e mastrie, then is she contrary to her husbande. A wicked wife maketh a sory hert an heuy countenaunce and a deade wounde. Gene. 3. a [...] Ti. 2. b (Weake handes and feble knees is a woman that her husbande is not the better for.) Of the woman came the begynnynge of synne, & thorowe her we all are deed. Geue thy water no passage no not a lytle neyther geue a wic­ked woman her wyll. Ye she walke not after thy hāde, she shal cōfounde y ^t in the sight of thy enemyes. Cut her of thē frō [Page] thy flesh, y ^t she do not all waye abuse the

Capi. xxvi.

HAppye is the man that hath a vertuous A wyfe, for the nomber of his yeres shall be double. An honest woman maketh her husbande a ioyfull man, and she shal fyl the yeres of his life in peace. A vertuous woman is a noble gyft, which shalbe geuen for a good por­cyon vnto such as feare God: Whether a man be riche or poore, he maye haue e­uer a mery herte, and a cherefull counte­naunce. There be thre thinges that my hert feareth, and my face is afrayed of y ^e fourth. Treason in a cytie, a sedicious people, & noysome tonges, all these are heuyer thē the death. But whē one is gelous ouer hys wyfe, it bringeth payne & sorowe vnto the herte: and a womā that telleth out all thinges, is a scourge of y ^e tunge. Whē one hath an euell wife, it is euen as when an vnlyke payre of Oxen must drawe together, Iudi. [...]6. a He y ^t getteth her getteth a scorpyō, A dronkē woman is a B great plage, for she cā not couer her owne shame. The whordom of a woman maye [Page] be knowen in the pryde of her eyes and eye lyddes Eccl. 42. b Yf thy daughter be not shame fast, hold her straitly, leest she ab­use her selfe thorowe ouer much libertie Beware of all the dishonestie of her eies and maruell not yf she do against the.

Lyke as one that goeth by the waye and is thyrstie, so shall she open her mouth & drynke of euery next water that she may get. By euery hedg shal she set her down and opē her quyuer against euery arow. A louynge wife reioyseth her husband, & fedeth dis bones w ^t her wisedom. A wo­man of fewe wordes is a gift of god, and to all wel nurtured mindes may nothing C be compared. An honest and manerly woman is a gyft aboue other giftes, & ther is no weight to be cōpared, vnto a mynd that can rule his selfe. Like as the sunne whē it ariseth, is an ornamēt in the hye heuē of y ^e lord, so is a vertuous wyfe the bewtie of al her house. Like as the clere light is vpō y ^e holy cādelsticke, so is the bewtie of the face vpō an honest bodye. Cant. 5. d Like as y ^e goldē pillers are vpō y ^e sockettes of siluer, so are y ^e faire legges vpon a woman that hath a constant minde. Perpetuall are the foundacyons, y ^t be layde vpō a whole stony rocke, so are the commaundementes D of god vpon y ^e hert of an holy woman. Ther be two thinges that [Page] greue my hert, & in y ^e thyrde is a displeasure come vpō me. When an experte mā of warre suffereth scarsnes and pouerte Whē mē of vnderstāding & wisdome are not set by: And whē one departeth from rightuousnes vnto sinne. Who so dothe such y ^e Lorde hath prepared him vnto y ^e swearde. Ther be two maner of thinges which me thīke to be hard & perilous: a marchāt cannot lightly kepe hym from wrōg neither a tauerner him self frō sin.

Capi. xxvii.

BEcause of pouerte haue manye A one offended, & he that seketh to be riche, turneth his eyes asyde. Like as a nayle in the wal sticketh taste betwixt two stones, euē so doth sin sticke betwyxt y ^e bier & y ^e seller. Yf he hold him not diligently in the feare of y ^e lorde: his house shal soone be ouer throwen. Lyke as whē one sifteth, y ^e filthines remaineth in y ^e siue: So remayneth there some vn­cleane thing in the thought of man. The B ouen proueth y ^e potters vessell, Sapi. 3, a 1. Pet. 1. a so doth temptaciō of trouble trye rightuous mē Mat. 7. b The tree of the felde is knowen by his [Page] frute so is y ^e thought of mās hert know­en by his wordes. Prayse no mā excepte thou haue herde him, for a man is knowen by his wordes. Yf y ^u folowest ryghtu­ousnes, thou shalt get her & put her vpon the as a fayer garment. And thou shalte dwel with her, & she shall defende the for euer, & in the day of knowlege thou shalt fynde stedfastnes. The byrdes resorte vnto theyr like, so doth y ^e truthe turne vnto thē y ^t be occupied withal. The Lyō way­teth the praye: so do the synnes lurke vppon the workes of wyckednesse. The talking of him that feareth god, is nothing but wisdom: as for a foole, he chaungeth as the Moone. Yf thou be among the vndiscrete, kepe thy worde to a conuenyent C tyme, but among such as be wise, speake on hardely. The talking of fooles is ab­hominacion, and theyr sporte is voluptuousnes and misnurtoure. Eccl. 22. b Muche swearynge maketh the heare to stande vp: and to stryue with such, stoppeth the eares.

The stryfe of the proude is bloodshe­dyng, and theyr blaspheminge is heuy to heare. Eccl. 19. b and .22. d. Who so discouerethe secretes, leaseth his credence, & fyndeth no frende after his wyl. Loue thy frēde, and binde thi self in faithfulnes w ^t him: but if thou bewraiest his secrets: y ^u shalt not get him agayne. For lyke as the man is that de­stroyeth [Page] his enemy, so is he also that dealeth falslye in the frēdship of his neygh­bour, Like as one that letteth a byrde go out of his hande, cannot take her again. D Euen so thou: yf thou geue ouer thy frēde thou canst not get hym againe: Yee thou canst not come by him: for he is to far of. He is vnto the as a Roo escaped out of y ^e snare for his soul is woūded. As for woū des, they may be bounde vp againe: & an euell worde may be reconcyled: but who so bewraieth the secretes of a frēd, there is no more hope to be had vnto him. He that wynketh with the eyes, Pro. 10. b ymagineth some euel: and no man shall take him frō it. Whē thou art present, he shal hyely cō mende and prayse thy wordes: but at the last he shal turne his tayle, and slaunder thy saieng. Many thinges haue I hated but nothing so euel, for the lord hymself E also abhorreth such a one. Exod 21. b who so casteth a stone on hye, it shal fal vpon hys owne hed, and he that smyteth with gyle woū deth himself. Who so dyggeth a pit: shal fal therin: (& he that laieth a stone in his neyghbours way, shal stomble theron) & he that laieth a snare for an other shalbe takē in it himself. H [...]ste. 7. b Psal. 7. b Pro. 26. c Eccl. 10. a Who so geueth a wycked noysome counsel, it shall come vpon hymselfe, & he shal not know frō whence The proude blaspheme, and are scorneful [Page] but vengeaūce lurketh for them as a lyō They that reioyce at the fal of y ^e ryghtuous, shalbe takē in the snare, anguysh of hert shal comsume thē before they dye. Anger & rygorousnes ar two abhominable thinges, & the vngodly hath thē both vpon him.

Capi. xxviii.

A HE Deut. 32 c Rom. 12. c that seketh vengeaunce, shall fynde vengeaunce of the Lorde, which shal surely kepe him his sinnes. Math. 5. b 6. b. 18. b Forgeue thy neyghbour the hurt that he hath done the, and so shal the sinnes be forgeuen y ^e also: whē thou prayest A mā y ^t beareth hatred against an other, howe dare he desire forgeuenes of God He that sheweth no mercy to a mā which is like him self, how dare he aske forgeuenes of his synnes? Yf he that is but flesh beareth hatred and kepeth it, who wil in treate for his sinnes? remember the ende and let enmyte passe: which seketh death & destruccion: and abyde y ^u in the cōmaū ­dementes. Remember the cōmaundemēt B so shalte thou not be rygoruse ouer thy neighbour. Thynke vpō the couenaūt of [Page] the hyest, and forgeue thy neighbours ignoraūce. Eccle. 8. a Beware of strife, & thou shalt make thy synnes fewer. For an angrye man kyndeleth variaūce, & the vngodly disquieteth frendes, & putteth dyscorde among them that be at peace. Pro. 26. c The more woode there is, the more vehement is the fyre: & the myghtier that mē be, the greater is the wrath: and the longer y ^e stryfe endureth, the more it burneth. An hastye braulyng kyndeleth a fyre, and an hasty stryfe shedeth blode: A tong also that bereth C false wytnes, bryngeth deathe. Yf y ^u blow y ^e sparke: it shal burn. Yf thou spyt vpon it: it shal go forth & both these out of the mouth. Eccle. 21. c The sclaunderer & dou­ble tonged is cursed, for manye one y ^t be frēdes setteth he at variaūce. The third tong hath disquieted many one, & dryuen them from one land to an other. Strong cities of the riche hath it broken downe, and ouerthrowē the houses of great mē (the strength of y ^e peple hath it brought downe and bene the decaye of mighty nacions) The third tonge hath cast out many an honest woman, and robbed thē of theyr labours. Who so harkeneth vnto suche, shal neuer fynde rest, & neuer dwel safely. The stroke of the rod maketh yedders, but the stroke of the tong smytteth the bones in sunder. Ther be many that [Page] haue peryshed with y ^e sweard, but many D mo thorow the tonge. Well is him that is kept from an euel tonge: & cōmeth not in y ^e anger therof: which draweth not y ^e yoke of such, as be not bounde in the bandes of it. For the yoke therof is of yron, & the hande of it of stele. The death therof is a very euel death, hell were better for one thē such a tōge. But y ^e fyre of it may not oppresse them that feare god, & the flame therof maye not burne thē. Suche as forsake the Lorde, shall fall therin: & it shall burne them, and no man shalbe able to quench it. It shal fal vpō them as a Lyon, and deuoure them as a leoparde Thou hedgest thy goodes with thornes why doest thou not rather make doers & barres for thy mouth? Thou weyest thy golde & siluer: why dost thou not weye thy wordes also vpō the balaunce? Be­ware, that thou slyde not in thy tonge & so fall before thine ennemyes, that laye wayte for the, (& thy fall be incurable, euen vnto deathe.)

Capi. xxix.

A WHo so wyll shewe mercy, Deut. 15. a Luce. 6. d. let him lēde vnto his neighbour: & he y ^t is [Page] able, let him kepe the commaundement. Lend vnto thy neighbour in tyme of his nede, & paye thou thy neyboure agayn in due season. Kepe thy worde, and deale faithfully with him, and y ^u shalt alwaye fynde the thinge that is necessarye for y ^e. There haue bene many, y ^t whē a thynge was lent them, rekened it to be founde, & made thē trauayle & laboure, y ^t had hel­ped them. Whyle they receyue any thing they kisse the hādes of suche as geue thē & for theyr neyghbours good they hum­ble theyr voyce. But whē they shuld pay agayne, they kepe it backe, & geue euell wordes, and make many excuses by rea­son of the tyme: & though he be able, yet geueth he scarse the halfe agayne, & re­keneth the other to be founde. And yf he with holde not his money, yet hath he an enemye of him, and that vndeserued. He B payeth him with cursinge & rebuke, & geueth him euel wordes for his good dede. There be many one whiche are not glad for to lēde, not because of euell, but they feare to lese the thyng that they lēd. Yet haue thou pacyence with the simple, and withhold not mercy from him. Helpe y ^e poore for the cōmaūdementes sake: & let him not go empty from y ^e because of hys necessyte. Lose thy money for thy brother & [Page] neighbours sake, and bury it not vnder a ston: wher it rusteth & corrupteth, gather thy tresure after the cōmandemēt of the hiest: Mat. 6. c Luce. 12. d i. Ti. 6. d Tobi. 4. b Dani, 4 d Luce. 12. d Actes. 10 d and so shal it bring the more profyt then golde: Laye vp the almes in the hert of the poore, and it shall kepe the frō all euell. A mans almes is as a purse w ^t him and shall kepe a mans fauour as the ap­ple of an eye and afterward shal it arise and paye euery man his rewarde vpō his heed. It shall fight for the against thyne enemyes, better then the shyld of a graūt or speare of the myghtye. A good honeste man is suretye for his neyghbour: but a wycked persō letteth him come to shame Forget not the frendshippe of thy suerty for he hath geuen hys soule for the. The vngodly despyseth the good dede of hys suretye, and the vnthankful & ignoraunt leueth his suertye in daunger. Some mā promyseth for his neyghbour & when he hath lost his honeste, he shal forsake him Suertyshyp hath destroyed many a rych man: & remoued them as the waues in y ^e see. Mighty people hath it driuen away and caused them to wander in straunge countreis. An vngodly mā transgressing the commaundement of the Lorde, shall fall into an euel suertyshyp: & though he force him selfe to get out, yet shal he fall in to Iudgement.

helpe thi neighbour out after thi power and beware that thou thy self fal not in such det. Eccl. 39. [...] The chefe thyng y ^t kepeth in the lyfe, is water & bred: clothyng & log­gyng, to couer the shame. Better is it to D haue a pore lyuing in a mans own house then delycate fare amonge the straunge Psa. 35. b 1. Ti. 6. b. Hebr. 13. a Be it litle or much y ^t thou haste holde the contēt with al, and thou shalt not be blamed as a vagabound: for a miserable lyfe is it, to go from house to house: and where a man is frende, he dare not open his mouth, though one be lodged, & haue meat and drynke, yet shal he be taken as vnworthi, and heare many bytter rough wordes, namely thus: Go thy way thou straūger, and prepare a table for thy self and fede me also of that y ^u haste. Awaye thou straunge (so that he regardeth his honour no more) my brother cōmeth into my house, & so he telleth him y ^e necessite of his house. These thinges ar heuy to a man that hath vnderstandyng: namelye y ^e forbyddyng of the house, & that the lender casteth him in the teeth.

Capi. xxx.

A WHoso loueth his chylde Pro. 13. c and .23. b holdeth hym styll vnder correction that he maye haue ioye of hym afterward (and that he grope not after hys neyghbours dores) Deut. 6. a He that teacheth his sonne shal haue ioye in him, and nede not to be a­shamed of him among his aquayntaūce. Whoso enfourmeth & teacheth hys son greueth the enemy: and before his frēdes he may haue ioye of him. Thoughe y ^e fa­ther dye, yet is he as though he were not deed: for he hath left one behynde him y ^t is lyke him. In his lyfe he saw him and had ioye in him, and was not sory in his death, nether was he ashamed before the enemyes. For he left behynd him an auē ger against his enemies, and a good doer vnto the frendes. For the lyfe of chyldrē he shal bynd the woundes together & his hert is greued at euery cry. An vntamed horse wyl be harde, and a wanton chyld wylbe wylful. Yf thou bryng vp thy son delycatly, he shal make the afrayed, and yf thou playe with him he shal bryng y ^e to heuines. Laughe not with him, leste y ^u B wepe with him also, and lest thy teth be set on edge at the last. Eccle. 7. c Geue him no libertye in his youth, and excuse not his foly Bowe down his necke whyle he is yong hit hym on the sydes whyle he is yet but a chylde, lest he waxe stubburne, & geue [Page] no more force of the, & so shalt thou haue heuynes of soule. Teach thy chylde, and be diligent therin, lest it be to thy shame Better is the pore beyng whole & strong then a man to be ryche, & not to haue his helth: helth & welfare is aboue al golde & a whole body aboue al tresure. There is no ryches aboue a found body, and no ioye aboue the ioye of y ^e herte. Death is better then a wretched lyfe, and eternal rest better then continuall sycknes. The good thynges y ^t are put in a close mouth are lyke as when meate is laid vpon the graue. What good doth the offring vnto an Ydol? Bel. d. For he cā nether eat, tast, nor C smel. Euen so is he that is chased of the lorde, & beareth the rewardes of iniquy­tie. He seith w ^t his eyes, & gronethe lyke a gelded man, that lyeth with a virgine and sygheth. Pro. 12. d. 15 b. 17. d. Eccl. 38. e Pro. 14. b Geue not ouer thy minde into heuynes, & vexe not thy selfe in thin owne councel. The ioye and cherefulnes of the hert is the lyfe of mā, and a mans gladnes is the prolongyng of his dayes Loue thyne own soule, and comfort thin hert: as for sorow and heuines, dryue it farre frō the, for heuines hath slayne many a mā, & bryngeth no profyte: 2. Co. 7. b zele & anger shortē y ^e dayes of y ^e life: carefulnes & sorow brīg age before y ^e time, vnto a meri hert eueri thīg hath a good tast y ^t he eteth

Capi. xxxi.

A 1. Ti. 6. b.TRauayle and carefulnes for ryches taketh awaye the sleape & makethe the fleshe to consume. When one lyeth & taketh care, he wakethe euer vp, lyke as great sycknes breaketh the sleape. The rich hath great labour in gathering his ryches together, & then with y ^e pleasure of his riches he taketh his rest and is refreshed. But who so laboureth & prospe­reth not, he is pore, and though he leaue of, yet is he a begger. He that loueth ry­ches, shal not be iustyfied: & who so foloweth corrupciō, shall haue nought therof. Eccle. 8. a Mani a one ar come in great misfortune by the reason of gold: & haue found theyr destruccion before thē. It is a tree of fallyng vnto them that offer it vp, & al such as be folysh fal therin. Blessed is y ^e ryche, which is found without blemish: and hath not gone after gold, nor hoped in money and treasures. Where is there suche a one? and we shall cōmende him & cal him blessed, for great thīges doth he amonge his people. Whoso is tried, and found perfect in such thynges, shalbe cō mended [Page] and praised. Who might offēde and hath not offēded? Who coulde do e­uell, & hath not done it? Therfore shall his good be stablyshed, and y ^e whole congregacion shal declare his almesses. Yf thou syt at a great mans table, open not thy mouth wid vpō it: & make not many wordes. Remember, that an euel eye is a shrew. What thyng created is worse thē a wicked eye? therfore wepeth it before B euerye mans face? Laye not thyn hande vpō euery thīg y ^t thy eye seythe: & stryue not w ^t him in y ^e dish. Mat. 7. [...] Ponder by thy selfe what thy neyghbour wolde fayne haue, & be discrete in eueri point. Eate y ^e thing y ^t is set before y ^e manerly, as it becōmeth a man: and eate not to much, lest thou be abhorred. Leaue y ^u of firste of al because of nurtour, lest thou be he whom no man maye satisfye, which maye turne to thy decaye. When thou syttest among many men, reach not thyn hande fyrste of all. Eccl. 37. d O how wel contēt is a wyseman with a lytle wine? so that in slepe y ^u shalte not be sicke therof nor fele any pain. A swet wholsome slepe shall such a one haue, & fele no inwarde grefe. He riseth vp by times in y ^e mornynge: and is wel at ease in him self. But an vnsaciable eater slepeth vnquietly, and hath ache & payne of the body. Yf thou feleste that y ^u haste eaten [Page] to much, arise, go thy waie, cast it of thy stomake, and take thy rest: & it shall ease the so y ^t thou shalt bringe no sicknes vn­to thy bodye. My sonne, heare me, & des­pyse C me not, & at the last thou shalt finde as I haue tolde y ^e. Rom. 12. c In all thy worckes be dylygent and quycke, so shal there no sicknes happen vnto the. Pro. 22. a Who so is li­berall in dealinge out his meate manye mē shal blesse him: & praise hym w ^t theyr lippes: and the same is a suer tokē of his loue, and faythfulnesse. But he y ^t is vn­faythful in meat, the whole citie shal cō ­playne of him: and that is a suer experi­ence of his infydelytie & wickednes. Ephe. 5. d Iudi. 13. a Be not thou a wine bibber: for wine hath destroyed many a man. The fyre proued y ^e harde yron, euē so doth wyne proue y ^t hertes of the proude, when they be dronkē.

D [...]. 31. a [...]. 4 cWyne soberly dronken, quickeneth y ^e life of man. Yf thou drinke it mesura­bly, thou shalt be temperate. What lyfe is it, that maye continue without wine? (What taketh awaye y ^e life? euē death) Wyne was made from the beginning to make mē glad (and not for drōkennes.) Wine mesurablye dronkē is a reioisyng of the soule & body. (A mesurable drink is helth to soule and bodye.) But yf it be dronkē with excesse, it maketh bitternes & sorow vnto y ^e minde. Drōkennes filleth [Page] the mynde of the foolish with shame and ruyne, minished the strength & maketh woundes. Eccl. 20 a Rebuke not thy neyghbour at y ^e wine, & despise him not in his myrth Geue him no despiteful wordes: & prease not vpon him with contrary saienges.

Capi. xxxii. A

YF thou be made a ruler, Deu. 17 d Rom. 12. b pryde not thy self therin, but be thou as one of the people. Take diligent care for them and loke well therto: & when y ^u hast done al thy dewte, syt the downe: y ^t thou maist be mery with them, & receiue a crowne of honour. Talke wisely & ho­nestli, for wisdom becōmeth y ^e right wel Hynder not musicke. Speake not where there is no audiēce: Eccle. 3. a Eccl. 20 a and poure not forth wisdome out of tyme, at an importunyte Like as y ^e Carbuncle stone shyneth that is set in golde, so doth a songe garnishe y ^e wyne feast: and as y ^e Smaragde that is set in golde, so is y ^e swetnes of Musicke by y ^e myrth of wyne. (Geue eare, and be still, & for thy good behauour, thou shalt be loued.) Thou yonge man, speake that becōmeth the, and that is profitable, & yet scarse whē thou art twise asked. Cō prehende much with fewe wordes. In many [Page] thynge be as one that is ignoraunte, geue eare, holde thy tonge withall. Yf thou be amonge men of hier auctoryte, desyre not to compare thy selfe vnto thē: & whē an elder speaketh make not manye wordes therin Before the thunder goeth lightenyng, & before nurtor & shamefastnes goeth loue and fauour. Stāde vp by tymes, & be not the last: but gete y ^e home soone, and ther take thy pastyme, and do what thou wilt: so that thou do no euel, & defie no man. But for all thinges geue thankes, vnto hym that hath made the, and replenished the with his goodes.

C Who so feareth the lorde, wyl receyue his doctryne: & they that get thē to hym by tymes, shall fynde grace. He y ^t seketh y ^e lawe shalbe fylled withall: As for him that is but fained, he wyl be offēded therat. They that feare the lorde, shall finde y ^e iudgemēt, & theyr righteousnes shalbe kyndled as a light. An vngodly mā will not be refourmed, but cā helpe him selfe with y ^e example of other in his purpose. A mā of vnderstāding despiseth no good councel: but a wilde & proude body hath no feare (Yee euen whē he hath delt rashly with an other) man, but his owne doinges shalbe his rebuke.) My sonne, do nothinge without aduisement, so shal it not repent y ^e after the dede. Go not in the [Page] waye where thou mayste fall, nor where y ^u maist stomble againste the stone. Geue not thy selfe into a laboryous slyppery waye & beware of thine owne childrē, (& take hede of them that be of thine owne housholde.) In all thy workes put thy trust in god frō thy whole hert, for y ^t is y ^e kepinge of the cōmaūdementes. Who so beleueth Gods worke, taketh hede to y ^e cōmaūdementes: and he that putteth his trust in the lorde, shall wante nothing.

Capi. xxxiii.

THere shal no euel happen vnto A him y ^t feareth god, but whē he is in temptaciō, the Lorde shall de­lyuer hym and kepe him from euell.

A wyse man hateth not the lawe, but an ypocrite is as a shippe in ragyng water. A man of vnderstandyng geueth credēce vnto the law of god, & the law is faith­full vnto him. Be suer of the matter, thē talke therof: Be fyrst wel instructe, thou mayst thou geue answere. The hert of y ^e folysh is like a cart whele, & his thoughtes ren aboute lyke y ^e axeltre, Lyke as a [Page] wylde horse that naieth vnder euery one that sytteth vpō him: so is it w ^t a scorne­ful frende. Why doth one daye excell an other, seyng all y ^e dayes of the yere come of the sun? The wysdom of the lord hath so parted them a sunder, and so hathe he ordeyned y ^e tymes and solempne feastes. Some of them hath he chosē & halowed before other dayes. And al men are made of the Gene. 2. [...] grounde, and out of the earthe of B Adam. In the multytude of science hath the Lorde sundred them, and make theyr wayes of dyuers fashyons. Some of thē hath he blessed, made much of them, ha­lowed them, & claymed them to hym self But some of thē hath he cursed: brought them low, & put them out of theyr estate Lyke as the clay is in the potters hande and al the ordryng therof at his plesure, Rom. 9. c so are men also in the hande of him that made them: so that he may geue them as it lyketh him beste 1. Cor. 6. c Against euel is good and against death is lyfe: so is the vngodlye againste such as feare God. Beholde these are the workes of y ^e hiest, & ther are euer two agaynst two, & one set agaynste an other. I am a waked vp last of all, as one y ^t gathereth after in haruest. In the gyftes of god & in hys blessynge I am increased, and haue fylled my wyne presse, like a grape gatherer Eccl. 24. c Beholde howe I [Page] haue not laboured not onlye for my self, but for all such as loue nurtour & wisdō

Heare me O ye great men of the people C and herkē with youre eares, ye rulers of the congregacion. Geue not thy sonne & wife: thy brother and frende power ouer the while thou liuest and geue not away thy substance and good to an other, leest it repent the, & thou be faine to beg ther­fore thy self. As longe as thou liuest and hast brethe, let no man chaunge the: For better it is thy children to paye the, then that y ^u shuldeste be fayne to loke in theyr hādes. In al thy workes be excellēt, that thy honour be neuer stayned. At the tyme when thou shalt ende thy daies, & fynish thy lyfe, distribute thyne inheritaunce. The foder, the whyp, and the burthē be­longeth vnto the Asse: Meat, correcciō, & worke vnto the seruaūt. Yf thou set thy D seruaunt to labour, thou shalt finde rest. But yf thou let him go ydel, he shal seke libertie. The yoke & the whip bow down y ^e hard necke, but tame thou thy euell seruaunt with bondes and correccion Sende him to laboure, that he go not ydle. For ydilnes bringeth much euell. Set him to worke, for that belongeth vnto him, & becōmeth him wel. Yf he be not obedyent, bynde his fete: but do not to muche vnto him in any wise, and without discrecion [Page] do nothinge. Eccle. 7. c Yf thou haue a (faithful) seruaunte, lette hym be vnto the as thyn own soule: (ītreate him as a brother) for in blode haste thou gotten hym. Yf thou haue a seruaunte, holde him as thy selfe: for thou hast nede of him as of thy selfe. Yf thou intreatest him euel, & kepest him harde, and makest him to be proude and to ren away from the, thou canst not tell what waye thou shalt seke him.

Capi. xxxiiii.

A VNwyse people begyle them selues with vayne and disceytfull hope, and foles trust in dremes, Who so regardeth dremes is lyke him that wyll take holde of a shadow, and folow after the winde: Euē so is it w ^t the apperinges of dremes. Before the face is the lycknes of a face. Who can be clensed of the vn­cleane? Or what truth can be spoken of a liar? Soth saying, witchcraft, sorceri, & dreming is but vanite: like as whē a woman trauaileth with childe, & hath mani fantasies in her hert. Where as such vy­syons [Page] come not of god, set not thine hert vpon them. For dreames haue deceyued many a man, and they fayled, that putte theyr truste therin. The lawe shalbe ful­fylled without lyes, and wysdome is sufficient B to a faithful mouth. What knowledge hathe he that is not tryed? A wyse man that is wel instructe, vnderstandeth much: and he that hath good experience can talke of wysdome: he that hath no experience, knoweth lytle, & he that erreth causeth much wickednes. He that is not tryed, what thīges knoweth he? Who so foloweth no rule, is full of wickednes.

When I was yet in errour, I learned much also: yee I was so learned, that I coulde not expresse it al, and came ofte in parel of death therouer, tyl I was dely­uered from it (thorowe y ^e grace of God.) Now I se, that they whiche feare God, haue the ryght spiryte: for theyr hope stā deth in him, that can helpe thē. And the eyes of the Lord are on theym that loue him. Who so feareth the Lorde, standeth in awe of no man, and is not afrayde, for the Lorde is his hope and comforte.

Blessed is the soule of him that feareth C the Lord: In whō putteth he his truste: who is his strengthe? Par. 16. b For y ^e eyes of the Lord haue respecte vnto them, that loue him. He is theyr mighty proteccion, and [Page] stronge grounde: A defence for the heate, a refuge for the hote none daye, a succour for stomblynge, & an helpe for fallynge. He setteth vp the Soule, and lighteneth the eyes: He geueth life and blessinge.

He that geueth an offeringe of vnryghtuous, good, his offering is refused, and y ^e scornefull dealinges of y ^e vnrightuous: please not god (The Lorde is theyrs only, y ^t paciently abyde him in y ^e waye of the truth & of rightuousnes. The high­hest doth not alowe the giftes of y ^e wyc­ked. Pro. 15. a) And God hath no delight in y ^e offe­rynges of y ^e vngodly, nether maye sinne be reconcyled in y ^e multitude of oblacy­ons. Who so bringeth an offerynge out of the goodes of the poore, doth euen as one that killeth the sonne before the fa­thers eyes.

D The breade of the nedefull is the life of the pore: he that defraudeth him theyr of, is a man of bloode. Who so robbeth hys neyghboure of his liuynge, doth as greate synne as thoughe he slewe him to death. De [...]. 24 c Ecc [...]e. 7. c He that defraudeth the laborer of his hyre, is a bloode shedder. When one buildeth & an other breaketh downe, what profyt haue they thē but laboure. When one praieth and an other curseth, whose voyce will the Lorde heare? Nu. 19. b He that washeth him selfe because of a deed [Page] bodye, & thē toucheth the deade agayne, what doth his watching? Pro. 26. b 2. Pe. 2. b So is it with a man that fasteth for his synnes, & doth them agayne: who wil heare his prayer? Or what doth his fastinge, helpe him?

Capi. xxxv. A

WHo so kepeth the lawe, Iere, 7. c▪ bryngeth offerynges ynough. He that hol­deth fast the cōmaundement, of­fereth the right helth offeringe. He that is thanckfull and recompēseth, Hebre. 13c Phili. 4, c offereth fyne floure. Who so is mercyfull and gueth almes, y ^t is the right thanckoffring God hath plesure, when one departeth frō synne & to forsake vnrighteousnes recōcileth vs w ^t him. Exo. 43. a Thou shalt not appe­re emptie before y ^e lorde: Gene. 4. a for all suche is done because of the cōmaūdement. The offering of y ^e rightuous maketh y ^e aulter fat, & a swet smel is it before y ^e hiest. The offeryng of y ^e rightuous is acceptable vnto god, and shal neuer be forgottē. Geue god his honour w ^t a cherful hert: & kepe not backe the firstlinges of thi hādes. In al thy giftes shew a merciful coūtenaūce and halow thy tithes vnto god w ^t glad­nes Geue vnto god, 2. Cor. 9. b according as he hath [Page] enryched and prospered the, Tob. 4. b & loke what thyne hādes is able, gyue with a cherful eye: for the Lord recompenseth, & geueth the seuen tymes as muche agayne. Geue no vnryghtuous giftes, for such wyll he not receiue. Beware of wrōgeous offringes, for y ^e Lord is a rightuous iuge: & re­gardeth no mās persō: He accepteth not the person of y ^e poore, but he heareth the prayer of the oppressed. He despyseth not the desyre of the fatherles, Iudi. 4. b nor y ^e wydow whē she poureth out her praier befor him Doth not god se the teares that rē down the chekes of the wydow? Or heareth he not the cōplaint, ouer suche as make her to wepe. For frō her chekes do the teres go vp vnto heuen, & the lorde which hea­reth them, doth accept them: Who so serueth god after his plesure: shalbe accep­ted & his prayer reacheth vnto y ^e cloudes Tren. 3. d [...]te. 10. a The prayer of him that humbleth him self, goeth thorowe the cloudes, tyll she C come nye. She wil not be comforted, nor go her wai: til the hiest god haue respect vnto her, gyue true sentence, & refourme the iudgement. And the Lord wyl not be slacke in cōming, nor tarye longe tyll he haue smytten in sonder the backes of the vnmerciful, & auenged himself of the he­thē: tyl he haue takē away the multitud of the cruel, & broken the cepter of the vnrighteous, [Page] til he geue euery mā after his workes, & reward thē after theyr doyn­ges til he haue deliuered his people maī teyned their cause, & reioyced then in his mercy. O how fayre a thīg is mercy in y ^e time of anguishe & trouble? It is lyke a cloude of rayne y ^t cōmethe in y ^e tyme of a drouth.

Capi. xxxvi.

HAue mercy vpon vs, O Lorde, thou A God of al thynges. Haue respect vnto vs shewe vs the lyght of thy mercyes and sende thy feate among the Heathen and straūgers, which seke not after the? that they may know, howe that there is no god but thou: and that thei may shew thy wonderous workes. Lift vp thy hād ouer the outlandish hethen: y ^t they may lerne to know thy myght & power. Lyke as thou art halowed in vs before thē: so bryng to passe, that thou maist be magnifyed also in thē before vs: that they may know y ^e, lyke as we know the. For there is none other god, but only thou O lorde Renue the tokens: & chaunge the wonderous workes. Shew thyn hand, and thy right arme gloriousli, raise vp thy indignacion, and poure out thi wrath. Take a way the aduersary, and smyte y ^e enemye [Page] Make the tyme short, rememberthe couenaunt that thy wonderous workes may be praysed. Let the wrath of the fyre consume them that lyue so careles: & let thē perysh that do thy people hurt. Smit in sonder the heade of the prynces, that be oure enemyes, and saye: there is none o­ther but we.

B Gather al the Tribes of Iacob toge­ther agayne, that they may know: howe that there is none other god but onlye y ^u that thei may shew thy wonderous workes: & be thou thy peoples heritage, like as from the beginnynge. O Lorde haue mercy vpon the people y ^t hath thy name and vpon Israell, Exo. 4. e. whome thou hast lykened to a fyrst borne sonne.

O be merciful vnto Ierusalē the cytye of thy sāctuary, 1. par. 6. g. the cytie of thy rest. Fyl Siō with thy vnspekable vertues, & thy people with thi glori. Giue witnes vnto thy creature, whom thou madest frō the beginnyng, and rayse vp the prophecyes that haue bene shewed in thy name. Re­warde them that wayte for the, that thy Prophetes maye be founde faythful. O Lorde heare the prayer of thy seruaūtes accordyng to the blessyng of Aaron ouer thy people (& gyde thou vs in the waye of ryghtuousnes) y ^t al they which dwell vpon y ^e earth, Nume 6 d maye know, that thou art [Page] the Lorde the eternall god, which is frō euerlastyng. The bely deuoureth al meates C yet is one meate better thē an other Lyke as y ^e tonge tasteth venisō, 1. Cor. 2. b. so doth an hert of vnderstāding marke fals wordes. A froward hert geueth heuines, but a mā of exeperiēce lyfteth him vp agayn The woman receyueth euery mā, yet is one daughter better thē a other. A fayer wyfe reioiseth her husbād: & a mā loueth nothing better. Yf she be louyng and vertuous withal: thē is not her husbād lyke other men. He y ^t hath gotten a vertuous woman, hath a goodly possession: she is vnto him an helpe, & pyller wher vpō he resteth. Where no hedge is there the goodes are spoiled: & where no huswife is, there the frendles mourneth. Like as ther is no credence gyuen to a robber, y ^t goeth frō one cite to an other: So is not the man beleued, that hath no reste, and muste turne in, where he maye abyde in the nyght.

Capi. xxxvii.

EVerye frende saythe: I wyll be A frendly vnto him also. But ther is some frende, whych is onely a frende in name. Remayneth there not [Page] heuynes vnto death, when a company­on and frende is tourned an enemy?

O mooste wycked presumpcyon: From whence art thou spronge vp to couer the earthe with falshed and dysceyte? There is some companyon, which in prosperite reioyseth with his frēde: but in the time of trouble, he taketh part agaynst hym. There is some cōpanion that mourneth with his frend for the belisake: Eccle. 6. b but whē trouble cōmeth, he taketh hold of y ^e shild Forget not thy frend in thy mynde, and thynke vpō him in thy rychesse. Seke no counsel at thy kinsmē: and hyde thy coū cell from such as beare the no good wyl

Eccle. 8. c. and. 9. cEuerie counseler bryngeth forth his councel. Neuertheles, there is some that counceleth, but for his own profyte: Beware of the coūseler, & be aduysed afore wherto thou wilt vse him, for he wil coū cell for him selfe. Lest he cast the lot vpō the, and saye vnto the. Thy waye and purpose is good, and afterward he stāde agaynst the, and loke what shal become of the.

Aske no counsell at hym, that suspec­teth B the for an enemy, and hyde thy coū ­cel from suche as hate the. Aske no councel at a woman, concernyng the thinges that she lōgeth for: nor at a feareful and fainte harted bodi, in matters of warre: [Page] or at a marchaunt, how deare he wyl chepen thy wares towardes his: or at a bier of sellynge: Or at an enuyous man, of thankes geuinge: Or at the vnmercyful of louing kindnes, (or at an vnhonest mā of honesty.) Or at the slouthful, of wor­kynge: Or at an hyrelynge which hath no house, or profyt or welth. (An ydle body wold not gladly here speake of much laboure.) Take no such folkes to coūcel but be dilygente to seke councel at a vertuous man that feareth God, suche one as thou knowest to be keper of the com­maundementes, whiche hathe a mynde after thyne owne mynde, and is sory for the when thou stomblest

And holde thy councell fast in thyne C herte: for there is no man more faythful to kepe it thē thou thy self. For a mans mynde is somtyme more disposed to tel out, then seuen watchmē that syt aboue in an hye place lokynge aboute them.

And aboue al this praye the hyest, that he wyl leade thy waye in faythfulnes & truth. Before al thy workes aske coūsel fyrst: and or euer thou dost any thing, be wel aduised. There be foure thinges y ^t declare a chaunged herte, wherout there spryngeth euel and good, death and life and a masterful tong that bableth much Some man is apt and wel instruct in many [Page] thinges, & yet very vnprofytable vn­to hym selfe. Some man there is, that cā geue wyse & prudente councel, and yet is he hated, & contynueth a begger: for that grace is not geuen him of God, to be ac­cepted. An other is robbed of all wisdom yet is he wyse vnto hym self, & the fruite of vnderstandynge is cōmendable in his D mouth. A wyse man maketh his people wyse, and y ^e frutes of his wisdome faile not. A wise mā shalbe plenteously blessed of god: & all they that se him, shal speake good of hym. The lyfe of man stādeth in the nomber of the dayes, but y ^e dayes of Israel are innumerable. A wyse mā shal optayne faythfulnes and credence amōg his people, and his name shalbe perpetual. My sonne, proue thy soule in thy life & yf y ^u se any euel thyng, geue it not vnto her 1. Cor. 6. c. and. 10. c. For all thinges are not profytable for al men, nether hath euery soule pleasure in euery thīg. Be not gredy in euery eating, and be not to hastie vpon al mea­tes. Ecc. 30. b. for excesse of metes brīgeth sicknes and glotony cōmeth at y ^e last to an vnmesurable heat. Thorow surfet haue many one peryshed: but he y ^t dieteth hym selfe temperatly, prolongeth his life.

Capi. xxxviii.

HOnoure the Phisycyon, honoure A hym because of necessytie. God hath created him (for of the Hiest commeth medicine) and he shall receyue gyftes of the Kinge. The wisdome of the Phisycyon: bryngeth hym to greate worshyppe, and in the syght of the great mē of this worlde, he shall be honorably taken. The Lorde hath created medicine of the earth: and he that is wyse wil not abhorre it: Exo. 15. d. 3. Re. 4. c. Was not that bitter water made sweate with a tre? that men might lerne to knowe the vertue therof.

The Lorde hath geuen me, wisedome, & vnderstādinge, that he myght be honou­red in his wounderous workes. With such doth he heale mē, and taketh awaye theyr paines: Of such doth y ^e Apotecary make a confeccion, yet can no man per­fourme al his workes. For of the Lorde commeth prosperous wealth ouer all y ^e earthe.

My sonne, despise not this in thy sick­nesse, B but 2 Pa. 16. d Esa. 38. a. praye vnto the Lorde, and he shall make the whole. Leaue of from syn and order thy hādes a right: clense thine herte from al wickednesse. Geue a swete sauoured offeryng, and y ^e fyne floure for [Page] a token of remembraunce: make the offerynge fatte, as one that geueth the fyrst fruytes, and geue rowme to y ^e Phisyci­on. For the Lorde hath created hym, let hym not go from y ^e: for thou hast nede of hym. The houre maye come, that the sycke maye be helped thorow thē, when they praye vnto the Lorde, that he maye recouer, and get helth to liue longer, He that sinneth before his maker, shall fall into the handes of the Phisycion.

My sonne, Eccle. 22. e bringe forth thy teares ouer the deade: and begynne to mourne, vs if thou haddest suffered greate harme thy selfe: and thē couer hys bodye after a conuenyent maner, and dispyse not his buryall: Enforce thy selfe to wepe, and prouoke thy selfe to mourne, 1. Tes. 4. & make lamentacyon expedyently: & that a daye or two, leest thou be euell spoken of: and then comforte thy selfe because of y ^e he­uynes. Prou. 12. d and. 17. d Eccle. 30. c For of heuynes commeth death y ^e heuines of the herte breaketh strength Heuynesse and pouertie greueth y ^e herte in temptacyon and offence. Take no he­uynesse to herte, dryue it awaye, and re­member the last thinges. Forget it not for there is no turnynge agayne. Thou shalt do hym no good, but hurte thy self Remember his Iudgement, thyne also shal be like wise: vnto me yester daye vnto [Page] the to daye. 2. Re. 12. a Let the remembraunce of the deade ceasse in his reste, and com­forte thy selfe agayne ouer him, seynge hys spirite is departed from hym. The D wysdome of the Scrybe is at conuenyēt tyme of rest: and he that ceasseth from exercyse & laboure, shall be wise. He that holdeth the ploughe, & hath pleasure in proddynge, and dryuynge the Oxen, and goeth aboute with suche workes, he can speake of Oxen: He setteth his herte to make forowes, and is diligent to geue y ^e kyne fodder. So is euery carpenter also and workemayster, that laboureth styll nyght and daye: he carueth, graueth, & cutteth oute, and his desyre is in sondrye connynge thinges, his herte imagyneth, howe he maye connyngly cast an ymage. his diligence also & watchyng perfour­meth the worke. The yron smyth in like maner bideth by his stithie, and doth his diligence to laboure the yron. The va­poure of y ^e fyre brenneth hys fleshe, and he must fyghte with the heate of the for­nace. The noyse of the Hammer soūdeth euer in his eares, and his eyes loke styll vpon y ^e thinge that he maketh. He hath set his mynde therupon: y ^t he will make out his worke, & therfore he watcheth, howe he maye set it out, and brynge it to an ende.

E So doth the potter sytte by his worke, he turneth the whele about with his fete he is deligent and careful in al doynges and his labour & worke is without nomber. He fashioneth the claie wyth hys arme, and with his feete he temporeth it. His hert ymagineth how he maye make it plesaunt, and his diligence is to clense the ouen. All these hope in theyr handes, & euery one thynketh to be connynge in his worke. Without these maye not the Cyties be maynteyned, inhabited, nor occupied, and come not hye in the Congre­gacyon: in the councell of y ^e people, they be not requyred, they vnderstāde not the couenaunt of y ^e law: they cannot declare equytie & iudgemēt: they cannot fynde out the darke sentēce, but thorowe them shall the creature of the worlde be maynteyned: theyr prayer concerneth onely y ^e worke and laboure of connynge.

Capi. xxxix.

A HE that applyeth hys mynde to vnderstāde the lawe of God doth dylygentely seke out the wisdome of them of the olde tyme, and exercyseth hym selfe in the Prophetes. He kepeth [Page] y ^e saienges of famous menne, & preasseth to the vnderstādinge of darcke sentences of wysdome. He seketh out the misterye of secret saynges, and exercyseth hym selfe therin continually.

He doth seruice amonge greate men, and appereth before the Prince: He goeth in to a straūge countree, and trauaileth thorowe it: loke what good or euel is amōg men, he proueth it and seketh it out. He purposeth in his hert, to resorte earli vnto the Lorde that made him, and to praye before the Hyest God. He openeth hys mouth in prayer, and prayeth for his sinnes. When the greate Lorde wyll, he shal be filled with the Spirite of vnder­standinge, that he maye then poure oute wyse sentences, and geue thankes vnto the Lorde in his prayer.

He shall order his deuyce, and leade his knowledge a ryghte, & geue hym vn­derstandinge of secrete thynges. He shal shewe forth the science of his learnynge, and reioyse in the couenaunte of y ^e lawe of the Lorde. The whole Congregacion shall commende his wisdom, and it shall neuer he put out. The remembraunce of him shall neuer be forgotten, Ec. 44. b. & his name shall continue from one generacyō to an other. Hys wysdome shall be spoken of, amonge the people, and the whole Con­gregacion [Page] shal opēly declare his praise. While he liueth, he hath a greater name then a thousande besyde, and after hys deathe, the same name remaynethe vnto hym. Yet wyll I speake of no men of vn­derstandyng, for I am ful as y ^e Moone.

C Herkē vnto me (ye holy vertuous chyldrē br) ing forth fruit, as the rose that is planted by the brokes of the felde, and geue you a swete smel as Lybanus. Flo­ryshe as the Rose gardeine, syng a songe of praise. O geue thankes vnto god ouer al his workes. Geue glory and honoure vnto the lord, shew his praise with your lyppes. Yee euen with the songe of your lyppes, with harpes and playenge, and in geuynge thankes vnto him, saye after thys maner. Gene. 1. d. Al the workes of the Lord are excedynge good, and al hys cōmaundementes are mete and conueniēt in due season.

D A man nede not to say: what is that? what is that? for at time cōuenient they shall all be soughte. At his commaunde­ment the water was as a wal, and at the word of his mouth the water stode styll.

Gene. 7. bIn his commaundementes is euery thynge acceptable and reconcyled, and his helth cannot be minished. The wor­kes of al fleshe are before hym, and there [Page] is nothynge hyd from his eyes. He seyth from euerlasting to euerlastinge, & there is nothing to wōderful or hie vnto him. A man nede not to say then, what is this or that? For he hathe made all thynges to do good vnto man. Hys blessyng shal renne ouer as the streame, and moysture the earth lyke a floude of water. Like as he maketh the water for drouth, so shall his wrath fall vpon the heathen.

Osee. 14. a Rom. 3, dHis wayes are playne and ryghte E vnto the Iust, but the vngodlye stōble at theym. For the good, are good thynges created from the begynnynge, and euell thynges for the vngodly. Eccle. 29. c All thynges necessarye for the life of man are created from the begynnyng: water, fyre, yron, & salte, meel, wheate, and honi, milke, and wyne, oyle, and clothynge. 1. Ti. 4. a All these thynges are created for the beste to the faythfull: But to the vngodly shall all these thinges be turned to the hurte and harme. There be spirits that are created for vengeaūce, and in theyr rigorousnes haue they fastned theyr tormentes. Mat. 25. d In the tyme of the ende they shal poure out theyr strength, and pacyfie the wrath of him that made them. Ecc. 40. b Fyre, hasle, hon­ger and death: al these thynges are created for vengeaunce.

The teeth of wylde noysome beastes, [Page] the Scorpions, Serpentes: & the swerde are created also for vengeaunce, to the destruccyon of the vngodly. They shall be glade to do his Cōmaundementes: and when nede is, they shalbe redy vpō earth and when theyr houre is come, they shal not ouerpasse the commaundement of y ^e Lorde.

F Therfore haue I taken a good corage vnto me from the beginninge, & thought to put these thinges in writinge, and to leaue them behynde me. Gene. 1. b. All the wor­kes of the Lorde are good, and he geueth euery one in due season, and whē nede is so that a man nede not to saye thys is worse then that. For in due season they are all pleasaunte and good: And ther­fore prayse the Lorde with whole herte, and mouthe, and geue thankes vnto his name.

Capi. xl.

A A Greate trauayle is created for all men, and an heuy yoke vpon the chyldren of Adam frome the daye that they go oute of theyr mothers wombe, tyll they be buryed in (the [Page] earth) y ^e mother of all thinges: namely, theyr thoughtes & ymaginacions, feare of the herte, counsell, medytacyons, longynge and desyre, the daye of death: frō the hyest that sytteth vpon the glorious seate, vnto the lowest and most simple v­pon the earth: from him y ^t is gorgyously arayed and weareth a crowne, vntil him that is, but homely and symply clothed. There is nothinge but wrath, zeale, fearfulnesse, vnquyetnesse, & feare of death, rygorous, anger, and stryfe. And in the nighte when one shulde rest and sleape v­pon hys bedde, the sleape chaungeth hys vnderstandynge and knowledge.

A lytle or nothynge is his rest, in y ^e slepe as well as in the daye of labour.

He feareth and is disquieted in the vi­syō B of his hert, as one that renneth out of a battayle: and in the tyme of helth he awaketh and maruayleth that the feare was nothinge: Suche thynges happen vnto all fleshe, both man and beaste: but seuen folde to the vngodly. Moreouer death, bloudshedyng, strife, and swearde oppressyon, honger, destruccyon, and pu­nyshment: Eccle. 39. e these thynges are all cre­ated agaynste the vngodly, and for theyr sakes came the floude also. Gene. 7. d. and. 3. d. Al that is of the earth, shal turne to earth agayne: and all waters ebbe agayne into the see. [Page] Al brybes and vnryghtuousnesse shall be put awaye, but faythfulnesse and trueth shal endure for euer. The substance and goodes of the vngodly shal be dryed vp: and shrinke away as a water floude, and they shal make a soūde like a great thonder in the rayne.

C Like as the ryghtuous reioyseth whē he openeth his hande, so shall the trans­gressours be faynt, whē theyr goodes vanishe and consume awaye. Eccl. 41, b The chyl­dren of the vngodly shall not obtaine many braunches: & the vncleane rootes vpō the hye rockes shal be rooted out before the grasse by the water side and vpon the riuer bankes.

Frendlynesse and lyberalytie in y ^e in­crease and blessynge of God, is lyke a paradise and gardeyne of pleasure: suche mercye also and kyndnes endureth for e­uer. 1. Ti. 6 b Phil. 4, b To laboure and to be content with that a man hath: is a swete plesaunt life and that is to fynde a treasure aboue all treasures. To begytte children and to repaier the citie, maketh a perpetual name but an honest woman is more worth thē they both. Eccl. 32. a Wyne and minstrelsye reioise the hert, but the loue of wysdō is aboue them both.

Pypynge and harpynge make a swete noyse, but a frendly tonge goeth beyonde [Page] them both. Thine eye desireth fauoure and beutie, but a grene sede time rather then they both: A frende and company­on come together at oportunitie, but a­boue them both is a wyfe that agreeth with her husband. One brother helpeth an other in y ^e time of trouble, but almes shal delyuer more then they both. Gold and siluer fastē the fete, but a good coū cell is more pleasaunt then they dothe. Temporall substaunce and strength lift vp the mynde, but the feare of the Lord more then they bothe. The feare of the Lorde wanteth nothing, and nedeth no helpe. The feare of the lorde is a plea­saunt gardeine of blessyng, and nothing so bewtyful as it is. My sonne lead not a beggars lyfe, for better it were to dye then to begge. Who so loketh to an o­ther mans table, taketh no thought for his owne lyuing, howe to vpholde hys lyfe, for he fedeth him selfe with other mens meate: But a wise and well nur­toured mā wyl beware therof. Begging is swete in the mouth of the vnshame­fast, but in his belly ther burneth a fire

Capi. xli.

A O DEATH, howe bytter is the remembraunce of the, to a man that seketh rest and cōfort in his substaunce and riches, vnto the man y ^t hath nothinge to vexe hym, & that hath prosperitie in all thinges, yee vnto him that yet is able to receiue meat? O deth howe acceptable and good is thy iudgement vnto the nedeful, & vnto hī whose strength faileth, and that is now in his laste age, and that in all thinges is full of care and fearfulnes: vnto him also that is in dispaier, & hath no hope nor pacience? Be not thou afraide of death: remember, them that haue bene before y ^e and that come after the: this is y ^e iudgement of the lorde ouer all flesh. gene. 8. d. And why woldest thou be agaynst this plea­sure of the hiest. Whether it be ten, an hundreth, or a thousande yeres: deth asketh not how longe one hathe lyued.

B The children of the vngodly are ab­hominable childrē, Ec. 40. c. and so are they that kepe company with the vngodly The inheritaunce of vngodly children shall come to naught, and their posterite shal haue perpetuall shame and confusion. The chyldren complayne of an vngodly father: & why? for his sake they are re­buked and despised. Wo be vnto you, [Page] (O ye vngodly) which haue forsaken y ^e lawe of the Hiest god: yf ye be borne, ye shall be borne to cursynge, yf ye dye, the curse shall be your porcyon. Eccle, xi. d

All that is of the earthe, shall turne to earth againe, so go the vngodlye also out of the curse into destrucciō, The so­row of men is in their body: but y ^e same of y ^e vngodly shal be put out. Eccle, 22. a. Labour to get the a good name, for that shal continue surer by the: then a thousād great treasures of golde. A good lyfe hathe a nomber of dayes, but a good name endureth euer.

Eccle. xx. d.My chyldrene, kepe wisdome in C peace: for wisdom that is hyd and a tresure that is not sene, what profyte is in them both? A man that hideth his folishnes, is better then a man y ^t hydeth hys wisedome. Therfore be ye turned at my wordes: for it is not good, in al thynges and alwaye to be ashamed. True faithe must proue and measure it.

Be ashamed of whoredome, before father and mother, Be ashamed of lesyng, before the Prince and men of auctoritie Of sinne, before the Iudge and Ruler. Of offence, before the Congregation and people. Of vnrightuousnes: before a cō panion and frende: Of theft, before thy neyghboures. Roma. i. b. As for the truth of god [Page] and his couenaunt, be not ashamed therof. Be ashamed to lye w ^t thine elbowes vpon the breade: Be ashamed to loke v­pon harlottes, Be ashamed to turne a­waye thy face from thy frende: Be ashamed to take & not to geue. Be ashamed also to loke vpon an other mans wyfe: & to make many triflynge wordes w ^t her mayden, or to stande by her bedde side. Be ashamed to vpbrayd thy frend: whē thou geuest any thinge, cast hym not in the teethe withall.

Capi. xlii.

A REHEARSE not a thynge twise, and disclose not y ^e wordes that thou hast hearde in secrete. Be shamefast and wel manered in dede, So shall euery mā fauour the. Of these thīges be not thou ashamed, and accept no personne to offend. Namely, of these thynges be not ashamed: Of the lawe of God, of the couenaunte, of Iudgement to bring the vngodly from his vngodlynes vnto rightuousnesse, and to make [Page] hym a good man: to deale faithfullye w ^t thy neyghboure and companyon, to de­stribute the heritage vnto the frēdes: to be dilygente to kepe trew measure and weyghte: to be content, whether thou gettest muche or lytell, to deale truly w ^t temporall goodes in byenge and selling to bringe vp chyldren with dilygence, to correct an euel seruaunt, to kepe that thine is from an euel wife, to set a lock where many handes are what thou de­liuerest and gauest out to be kepte, to tel it, and waye it, to write vp all thy oute­geuynge and receiuynge, to enfourme y ^e vnlerned and vnwise: Of the aged, that are iudged of the ionge. If thou be di­ligēt in these thinges, truely thou shalt be learned and wise, and accepted of al men. B

The doughter maketh the father to watche secretely, and the carefulnesse y ^t he hath for her, taketh awaye his slepe yee in the youth, lest she shuld ouergrow hym, And when she hath an husbande, leest she shulde be hated, leest she shulde be defiled or rauyshed in her virginitie, or gotten w ^t chyld in her fathers house (Or when she commeth to the man) lest she behaue her selfe not righte, or contynue vnfrutefull. ★ If thy doughter be wanton, kepe her straytelye, leeste she [Page] cause thyne enemies to laugh y ^e to scorn and the whole Cytie to geue the an euel report, and so thou be faine to hear thy shame of euerye man, and be confoūded before all the people Eccl. 25. c. Beholde not euery bodyes bewtye, and haue not muche dwellynge amonge wemen. For lyke as the worme and moth commeth oute of clothinge, gene. iii. d so doth wickednesse come of wemen.

C It is better to be with an euell man then with a frendly wife y ^t putteth one to shame and rebuke. I wyll remember the wordes of the Lorde, and declare y ^e thyng that I haue sene, In the wordes of the Lorde are his workes. The sunne ouerloketh al thynges with his shyne, and all his workes are full of the clearenesse therof. Hath not the Lord brought to passe, that his Saintes shuld tell out all his wonderous workes, whiche the Almyghty Lord hath stablyshed. All thinges endure in his glory. He seketh out the grounde of the depe & the herte of men, and he knoweth al theyr ymaginacion D and wisedome, For the Lorde knoweth all science, and he loketh into the token of the tyme. He declareth the thynges that are paste and for to come, and discloseth thynges that are secrete

Iob. 42. a.No thoughte may escape hym, neither [Page] maye any worde be hyd from hym He hath garnished the hye excellēt workes of his wysedome, Esa. 29. c. and he is frō euerlastynge to euerlastyng. Vnto him may nothinge be added neither can he be minished, he hath no nede also of any mans councel. O howe amiable are al his workes, and as a sparke to loke vpon. They lyue all, and enduer for euer: and when so euer nede is, they are all obedient vnto hym. They are all double, one a­gaynste an other: he hath made nothing that hath faute or blemyshe, Deu. 32. a He hathe stablyshed the goodes of euery one, and who maye be satisfied with his glorye, when he seith it.

Capi. xliii.

THE Glorye of the Heygthe, is A ‡ the fayer and cleare Firma­mente the bewtye of the heauen is his glorious clearenesse. The Sunne when it appeareth, declareth the day in y ^e goyng out of it, Psal. 8, a. a marueylous worke of the hyeste. At noone it burnethe the earth, and who may abyde for the heat therof. Who so kepeth an ouen whē it is hote, thre times more doth the sūne [Page] burne vpon the monutaynes, whē it bretheth out the fyrye beames and shyneth with the bryghtnesse of it, it blyndeth y ^e eyes. Great is the lorde y ^t made it, & in his commaundement he causeth it to rē hastely. gene, i. b The moone also is in all, and at conuenient season it sheweth y ^e times and is a token of the time. Exo. xii. a The token of the solempne feaste, is taken of the Moone, a lyghte that minisheth and encreaseth agayne. The moneth is called after the Mone, it groweth wonderously in her chaungynge.

B The armye of heauen also is in the Heigth in the firmament of heuen it geueth a cleare and glorious shine. This is the clearenes of the Starres, y ^e bewtifull apparell of heauen, the apparell that the lorde lyghteneth in the heigth In his holy word they cōtinue in their order, and not one of them faileth in his watche. gene. ix. a Loke vpon the rayne bowe, and prayse him that made it, very beu­tifull is it in her shyne. He compassethe the Heauen about with his clerenes, & glorye, the handes of the hyest haue bē ded it. Thorowe his commaundement he maketh the snowe to fal, and the thō der of his iudgement to smite hastelye. Thorowe his commaundement the tresures are opened, and the cloudes fle as [Page] the foules. In his power hath he strengthened y ^e cloudes, and broken the haile stones.

The mountaines melte at the sighte of him, the wynd bloweth according to his wyll. The sound of his thonder beateth the earth, and so doth the storme of the North: y ^e whirle wind also lighteth downe as a fethered foule, casteth oute, and spreadeth the snowe abrode, and as the greshoppers that destroye all, so falleth it downe. The eye maruayleth at y ^e bewty of the whitenesse therof, and the hert is afrayde at the raine of it. He poureth out the frost vpō erth, like salt and when it is frosen, it is as sharpe as the pricke of a thistle.

When the colde Northwind bloweth harde Christall commeth of the water. C He lyghteth downe vpon all the gatheringes together of water, and putteth on y ^e waters as a brest plate. He deuou­reth y ^e moūtaines, & burneth y ^e wylder­nesses, & loke what is grene, he putteth it out like fyre. The medicine of al these is, when a cloude commeth hastely, and when a dew commeth vpō the heath, it shall be refreshed againe.

In his worde he stylleth the wynde In his councel he setteth, the depe, and (the Lord) Iesus planted it. They that [Page] sayle ouer the see, tell of the parelles & harmes therof: and whē we heare it w ^t our eares, we maruaile therat. For ther be straunge wonderous workes, diuers maner of nyce beastes and whalefishes. Thorowe him are all thinges sette in good order and perfourmed, and in hys worde all thinges enduer.

D I speake moche, but I can not sufficiently attaine vnto it, for he hym selfe onely is the perfeccion of all wordes. We shulde prayse the lorde after ol our power, for he is great in all his workes The Lord is to be feared, yee very great is he. ⊣ and marueylous in hys power. Prayse the Lord, and magnifie hym as moche as ye maye, yet doth he farre ex­ceade all prayse. psal. xcvi. a. Psal, cvi. a. O magnyfye hym with al your power, and labour earnestly, yet are ye in no wise able sufficient­ly to prayse him. Who hath sene hym, that he myght tell vs. Deu. v. c Iohn. i. b. Who can mag­nifie him so greately as he is: For there are hyd yet greater thynges then these be as for vs, we haue sene but few of his workes. For the lorde hath made all thinges, and geuen wysedome to suche as feare god.

Capi. xliiii.

LETTE vs commende the noble A famous men, and the generacion of oure fore elders and Fathers. Many more glorious actes hath y ^e lord done, and shewed his great power euer sence the beginning. The noble famous men raigned in their Kyngdomes, and bare excellēt rule: In their wisedome & vnderstandyng, they folowed y ^e councel shewed in the Prophecies. Exo. xviii. c They led the folke thorowe the Councel and wisdome of the Scribes of the people. wise sentences are founde in their instruccy­on, They sought the swetenesse and melodye of Musicke, and brought forth y ^e pleasaunt songes in Scripture. They were ryche also, and coulde comforte & pacifie those that dwelt with them. All these were very noble and honourable men in theyr generacions, as were well reported of in their times. These haue lefte a name behynd them, so that their prayse shall alway be spoken of. After­warde there were some, whose remembraunce is gone gene. vii. d. They came to naught and perished, as though they hadde ne­uer ben: & became as thoughe they had neuer be borne, yee & theyr chyldren al­so with them.

Neuerthelesse these are louynge mē B whose rightuousnesse shall neuer be forgotten, [Page] but continue by their posteritie. Their chyldrenne are an holy good he­ritage: Their sede endured fast in the couenaunte. For theyr sakes shall theyr chyldrē and sede continue for euer, and theyr prayse shall neuer be put downe. Their bodies are buried in Peace, but their name lyueth for euermore. The people can speake of theyr wisedomme, and the congregation can talke of their praise. Ec. 49. 6. gene. v. 6. Enoche walked righte and acceptably before the lorde. Therefore was he translated for an ensample of amendement vnto the Generacions.

gene. vi. s and .7.8.Noe was a stedfaste and Ryghtu­ousman, and in the tyme of wroth he became a reconcilinge. Therefore was he lefte a remenante vnto the earthe, whē the floude came. An euerlastinge coue­naunt was made with him, that al flesh shulde gene. ix. c perish no more with the water. Abraham was a gene. xvii. a great father of many people: in glorye was there none lyke vnto hym. He kepte the lawe of the Hyest, and came into a couenaūt with him He sette the couenaunt in his flesh, and when he gene. xxii. a was proued, he was founde faithful: Therfore swore god vnto him with an othe, that he wold blesse al people in his sede, that he wolde multiplye and increase him as the dust of the erth [Page] and exalte his sede as the Starres: yee and that his sede shulde haue the possessyon, and enheritaunce of the lande frō see to see, and from the riuer vnto y ^e borders of the worlde.

gene. xxvi. aWyth Isaac dyd he stablyshe the same couenaunte, for Abraham hys fa­thers sake: yee that gracious blessynge and health of all men, and couenaūt did he stablyshe with Isaac, and made it to rest vpon the heade of Iacob. He knew him ge. xxviii. c. 29.30. in that he prospered hym so wel and richely, and gaue hym an heritage, and sundred his porcyon by it selfe, Iosue. xviii an. xix. & parted it amonge the twelue Tribes. Mercyfull men broughte he out of him whiche founde fauoure in the syght of all fleshe:

Capi, xlv.

MOSES Exo. ix. a Actes. 7. c. beloued of God and A men, whose remembraunce is in Hye praise: hym that the Lorde made lyke in the glorye of the Saintes and magnified him: so that the enemies stode in awe of him, thorow his wordes he dyd great wonders. He made hym [Page] great in the syght of kinges, gaue him Commaundemēt before his people, and shewed him his glorious power, Nu. 12. a. He stablyshed hym with faithfulnesse and mekenesse, and those hym out of all mē. For he hearde his voice, and led hym in the darke cloude Exo. xix. d. and there he gaue hym the cōmaundementes, yee the law of lyfe and wisdom that he might teach Iacob his couenaunt, and Israell his lawes.

B He chose Aaron his brother also out of the tribe of Leuy, exalted hym, & made him suche lyke. Exo. xxviii. An euerlastynge co­uenaunt made with him, and gaue hym the preesthode in the people. He made him glorious in bewtyfull araye, & clothed him with the garmente of honour He put perfect ioye vpon hym, and gyr­ded hym with strength. He decte hym with syde clothes, & a tunicle, with an ouerbodye cote, also a gyrdle. Rounde about made he hym belles of golde, and that many, Exo. xxviii that when he went in, the sound myght he heard, that they might make a noise in the Sanctuarye, and geue the people warnyng. The holy garmente was wrought and broderd with golde, yelowe [...]ilke and purple. And in the brestlappe there was a goodly work wherin was fastened lighte and perfectnesse.

¶Vpon the same also there was a worke fastned, and set with costly precious stones, all bounde with golde: Exo. iiii. and this he brought in his ministracion. The stones were fastened for a remem­braunce, after the nomber of the twelue Tribes of Israel. Vpon his miter there was a plate of puer golde, a grauen y­mage of holynesse, a famous and noble worke, garnished and pleasaunt to loke vpon. Before him were there seene no suche fayer ornamentes, and these it behoueō him alwaye to vse: There might none other put theym on, but onely his children and his childers chyldren perpetuallye. Daylye perfourmed he hys burnte offringes two times. Leui. 8. a Moses fylled his handes, and anoynted hym with holy Oyle. D

This was now confirmed him with an euerlastinge couenaunt, & to his sede as the dayes of Heauen, namely, y ^t his childrenne shuld alway minister before him: and perfourme the offyce of the Preesthoode, and wysh the people good in his name. Before all men lyuynge chose he him, that he shulde offer incēce before the lorde, and make odours for a swete sauoure and remembraūce, that he shulde reconcile y ^e people of the lord [Page] with hym againe. Deu. 17. c and .xxi. a. Mala. ii. a He gaue him auc­toritie also in his commaundementes, and in the Couenaunte, that he shoulde teach Iacob the statutes & testimonies E and to enforme Israell in hys lawe.

Nu. 6. a.Therefore there stode vp certain agaynst him, and had enuye at hym in the wyldernes: namely, they that were of Dathan, and Abirams syde, and the furious Congregation of Chore. Thys the lorde sawe and it displeased hym, and in his wrathfull indignacion were they consumed. A greate wōder dyd he vpon them, and consumed them with y ^e fyre. [...] Beside this, he made Aaron yet more honorable and glorious. He gaue hym an herytage, and parted the fyrste fruytes vnto hym. Nu. xvii. b Exo. xxv. f Leui. 24. b. Vnto hī specially he appointed the breade for sustenaunce (for the preestes dyd eate of the offrin­ges of the Lorde) this gaue he vnto him and his sede. Elles had he no heritage nor porcion in the lande and with the people. Deu. xii. d. and .xviii. Eze. 44. a For the lorde him selfe in his porcion and inheritaunce.

The thyrd noble and excellent mā is Phinches the son Eleazer, whiche pleased the God of Israel, because he had y ^e zeale and feare of the Lorde. For when the people were turned backe, he put hī selfe forth ryghte soone, and that w ^t a [Page] good wyll, to pacifie the wrathe of the Lorde towarde Israell. Therefore was there a couenaunte of peace made with him, that he shulde be the principall a­monge the righteous & the people, that he and his posteritie shulde haue the offyce of the Preesthood for euer (Lyke as there was made a couenaunt with Da­uyd of the Trybe of Iuda, that from amonge his sonnes onely there shuld be a Kynge:) And that Aaron also and his seede shulde be the heritage, to geue vs wisdome in oure hert, to Iudge his people in ryghtuousnesse, that his goodes shuld not come in to forgetfulnesse, and that theyre Honoure myght enduer for euer.

Capi. xlvi.

MANLI and stronge in battayle was Iesus the Sonne of Naue, A whiche in steade of Moses the Prophet was geuen to be captayn of the people which accordyng vnto hys name was a greate sauiour vnto the electe of God, Iosu. xii. e Nu. 27. b. Deu. 34. a Iosue. i. [...] to punysh the ennemyes that rose vp agaynst Israell, that Israell myght optaine their inheritaunce. O howe greate, noble, and excellent was he whē [Page] he lyfte vp his hande, and drew out his swearde agaynste the Cities? Who stode so manly before him? For the Lord hym selfe broughte in the ennemies. ¶Stode not the sonne styll at his com­maundement, Iosue. x. and one day was as long as [...]wo? He called vpon the hieste and moost mightye, when the enemies preased vpon hym on euery syde: and y ^e lorde hearde him w [...]th the haile stones. They smote the Heythenesse people myghtely and in fallyng downe: they slew al y ^e aduersaries, so that the Hethen knew his hoost, and all his defence, that the lorde him selfe fought against them, for he fo­lowed vpon the myghtye men of them.

B Nu. xiiii. aIn the tyme of Moises also heand Caleb the sonne of Iephune, did a good worke, which stode agaynst the enemies withhelde the people from synne, & styl­led the wycked mournynge. Nu. 26. [...]. And of syxe hundreth thousande people of fote they two were preserued, to bring them into the heritage, namely, a lande that floweth with mylke and honye. Iosu. 24. [...] The Lorde gaue strengthe also vnto Caleb, which remained with him vnto his age so that he wente vp into the Hye places of the lande, and his sede conquered the same for an heritage, that all the chyl­drenn [...] of Israell myghte see, how good [Page] a thynge it is, to be obediente vnto the Lorde. And the Iudges or rulers (euery one after his name) whose hert wēt not a whoringe, nor departed from the Lord and that forsoke not the Lorde vnfaythfully, whose remembraunce hath a good reporte, yee their bones florysh oute of their place, and their names shall neuer be chaunged (but honour remaineth stil with the chyldren of those holy men.)

Samuell the prophete beloued of the C lorde his god 1. Re. x. a. and .xvi. b. ordeyned a Kynge and anoynted the Princes ouer the people. In the lawe of the Lord, he Iudged the congregation, and the lorde had respect vnto Iacob. The prophete was founde dilygente in his faithfulnesse, and he is knowen faythfull in his wordes. 1. Re. vii. a He called vpon the Lorde the Almyghtye, when the enemyes preased vpon him on euery syde, what tyme as he offered the suckynge lambes. And the Lorde thon­dred from heauen and made his voyce to be hearde with a great noyse. He discomfyted the Princes of Tyre, and al y ^e Rulers of the Philistines. [...]re. xx. a. Before his laste ende he made protestacion in the syghte of the Lorde, and his anoynted, that he toke neyther substance nor good of any man, no not so muche as a shoo and no man myght accuse hym. After [Page] this he tolde, that his ende was at hāde and shewed the Kinge also his ende and death, and from the earth lyft he vp his voyce in the Prophecy, that the vngodlye people shulde peryshe.

Capi. xlvii.

A AFTERWARDE in the tyme of Kynge Dauid, 2. Re. xii. there rose vppe a Prophete called Na­than: For lyke as the fatte is taken a­waye from the offeringe, so was Dauid chosen out of the Childrenne of Israell He toke his pastime with the Lyons & as with Kyddes, and with Beares like as with lambes. 1. Reg. 17. f Slewe he not a Gy­aunte when he was yet but yonge, and toke away the rebuke from his people? What tyme as he toke the stone in his hande, and smote downe the proude Golyath with the sling. For he called vpō the Hiest Lord, which gaue him strēgth in his right hand, so that he ouerthrew the myghty Giaunt in the battaile, that he myghte set vp the horne of his people B agayne.

* Thus brought he hym to worshyp [Page] aboue all Prynces, Re. 18. b. & made hym to haue a good reporte in the prayse of the Lord that he shulde were a crowne of glorye. ii. Re. v. b. For he destroyeth the enemies on e­uery side, roted out the Philistines his aduersaries, and brake their horne in sunder, lyke as it is broken yet this day In all his workes he praysed the Hiest and holyest, and ascribed the honoure vnto him. With his whole herte dydde he praise the Lorde, and loued god that made him. 2. pa. 26. a. He sette fingers also be­fore the Aulter, & in their tune he made swete songes. He ordeyned to kepe the holy dayes worshypfully, & that the so­lemphne feastes thorow the whole yere shulde be honorably holden, with pray­synge the name of the Lorde, and with syngyng by times in the morning in the C Sanctuarye.

¶The Lorde toke awaye his sinnes and exalted his horne for euer. He gaue him the couenaunt of the kyngdome, & the trone of worshyppe in Israell: .2 reg. 2. d 3. Re. 3, c Af­ter him there rose vp the wise sonne called Salomon, and for his sake he droue the enemies awaye farre of. This Sa­lomon raygned with Peace in his tyme (for God gaue him rest from his enne­myes on euery syde, that he might build him an house in his name, and prepare [Page] the Sanctuary for euer / lyke as he was well instructe in hys youthe and fylled with wysdome and vnderstandyng, as it were with a water floude. he couered and fylled the whole land with symily­tudes and wyse prudent sentences.

D Hys name went abrode in the Iles because of his peace he was beloued All landes marueyled at hys songes, Pro­uerbes, symilytudes, and at hys Peace, and at the name of the Lorde GOD whiche is called the God of Israell. 3. re. x. d. 3. re. xi. He gathered gold as tyn, and he had as much syluer as lead ‡ he was moued in inordinate loue toward wemē, & was ouercome in affeccion. He stained his honour and worshyp, ye his posteritie defiled he also, in bringing the wrath of the lorde vpon his children, 3. re xii. e. 2. re. 7. c. and sorow after his ioye, so that his kingdome was deuided, and Ephram became an vnfaithful and an vncōstant kyngdom. ‡ Neuerthelesse god forsoke not his mercy, neither was he vtterly destroied: because of his workes that he shuld leaue him no posteritie. E As for the seede that came vpon him whiche he loued, he brought it not vtterly to naught, but gaue yet a remnāt vnto Iacob, and a rote vnto Dauyd out of him Thus rested Salomon with his Fathers, and oute of his sede lefte be­hynde [Page] hym a very foolyshnesse of y ^e people, and suche one as hadde no vnderstā dynge 3. re. xii. b euen. Roboam, whiche tour­ned awaye the people through his counsell, and Ieroboam the sonne of Nabat, 3. re. xii. d. which caused Israell to synne, and shewed Ephraym the waye of vngodly­nesse: In so much that their synnes and mysdedes hadde the vpper hand so sore that at the last they were driuen oute of the lande for the same: yee he soughte out and broughte vp al wickednesse, til the vengeaunce came vpon them.

Cap. xlviii.

THEN stode vp 3. re. 17. [...] Eliah the pro­phette as a fire, and his worde A brente like a cressette. He brought an honger vpō them, and in his zeale he made theym fewe in number. For they myght not awaye with the commaundementes of the Lord. Thorowe the word of the lorde he shutte the heauen. * and thre tymes brought he the fire downe. Thus became Elyah honourable in his wonderous dedes, Who maye make his booste to be lyke hym? 3. re. 18. c. 4. re. 1. c. One that [Page] was deade raysed he vp from death, 3. reg. 17. c. and ☞ in the word of the hiest he brought him out of the graue againe. ¶He caste downe Kynges and destroyed them, and the honorable from their seate. Vpon the mount Sina he hearde the punyshe­ment, and vpon Horeb the iudgement of the vengeaunce. He prophecied recom­pensynge vnto Kynges, [...]. re. xix. And ordeyned Prophets after him. 4. reg. 2. c He was takē vp in the storme of fire, in a Charette of horses of the Lorde. He was ordeined in the reprouinges in tyme to pacifye the wrath of the Lorde. Luke. 1 a to turne the hertes of the fathers vnto the chyldren and to sette vp the Tribes of Iacob agayne Blessed were they that saw the, & were garnished in loue, for we liue in life (but after death we shall haue no such name ★ Elias was couered in the storme, but Helyzeus was fylled with his spirite. B Whyle he lyued: he was afrayde of no prince, and no man might ouercome him There coulde no worde deceaue hym. 4. Reg. 2. c iii. iiii. and after his death his bodye prophe­cied. He did wonders in his lyfe, and in death were his workes marueylous For al this, 4. reg. xiii. d iiii. reg. b. 6. 7. 1 [...]: the people amended not, nei­ther departed they from their synnes, tyll they were caried awaye prisoners [Page] out of the land, 4. Reg. 1 [...]. b and were scatred abrod in all countreyes, so that of thē there remained but a very litle people, & a prince vnto the house of Dauid. Howbeit some of them dyd right, and some heaped vp vngodlynesse.

¶Hezekias made his Citie stronge, conueied water into it, digged thorow y ^e stony rocke with yron, 2. Pa. 32. a▪ 4. reg. 18. c. Esa. 36. a & made vp a well C by the water side. ¶In his tyme came Sennaherib vp, and sent Rabsakes, lift vp his hande agaynste Syon, and defied them with great pryde. Then trimbled their hertes and handes, so that they so rowed like a woman trauailing w ^t child So they called vpon the lorde, which is mercyful, and lift vp their hādes before him. Immediately the lord heard them out of heuen: he thoughte no more vpon their synnes, nor gaue thē ouer to their enemies:) but deliuered them by y ^e hand of Esaye, ¶He smote the host of y ^e Assy­rians, and his Aungell destroyed them. For Hezekias had doone the thinge y ^t pleased the Lorde, 5. reg. xix. g. & remayned sted­fastly in the waye of Dauid his father, as Esay the great and faithful Prophet in the syghte of God, had commaunded him. 4. re. xx. b. Esa. 38. b In his time the Sonne wente backeward, and he lengthened the Kinges life. With a right spirite prophe­cyed [Page] he, what shuld come to passe at the laste, and to soch as were sorowfull in Syon he gaue consolation, wherewith they myght comforte theym selues for euermore. He shewed thinges that were for to come & secrete, or euer they came to passe.

Capi. xlix.

A THE remembraunce of 4. re, 22. a and .xxiii. 1. pa. 34 a Iosias is lyke as when the Apotercarye maketh many precious swete smellynge thinges together. Hys remem­braunce shal be swet as hony in all mouthes, and as the playeng of Musycke at a bankette of wyne. He was appointed to turne the people agayne, and to take awaye all abhominacion of the vngod­lye. He directed his herte vnto the Lord and in the time of the vngodly he set vp the worshyppe of God agayne. All Kynges (excepte Dauid: Hezechiah, and Iosyah committed wyckednesse, for euen y ^e Kynges of Iuda also forsoke the law of God. For they gaue theyr horne vnto other, theyr honour and worshyppe also [Page] to a straunge people,

Therfore, was the electe Cyty of the B Sanctuarye brente with fyre, 4. re. 25. b and the streates therof lay desolate and wast, in the lande of Ieremye, for they intreated him euell, which neuertheles was a prophete ordeyned from his mothers wōbe that he myght root out, breake of, Iere. 1. a. and destroye, and that he myght buylde vp, and plante againe, Eze. 1. a. Ezechiell sawe the glory of the Lord in a vision, which was shewed hym vpon the charette of y ^e Cherubyns. For he thought vpon the ennemyes in the rayne, to do good vnto suche as hadde ordered theyre wayes a righte. And the bones of y ^e twelue prophetes florished from out of their place for they gaue comforte and consolation vnto Iacob, and deliuered theym faythfully. Agg. ii. a. 1. Es. iii. a. 3. Esd. 5. a Howe shall we prayse zoroba­bell, whiche was a rynge in the righte hande

Agge. ii. c. and .ii. a.So was Iesus also the Sunne of C Iosedec: these men in their tymes buylded the house, and set vp the Sanctuary of the Lorde agayne, 2. Esd. i, a. 2. Es. 7. a. whiche was prepared for an euerlastynge worshyppe.

¶And Nehemyas is alwaye to be com­mended, which set vp for vs the walles that were broken downe, made y ^e portes and barres againe, and buylded our houses [Page] of the newe: ‡ But vpon earthe is there no mā created lyke Enoche, for he was taken vp from the earthe. gene. v. c. Eccl. 44. c. Heb. xii. a gene. xli. f, 42. a. 45. e. And Ioseph: whiche was Lorde of his bre­threnne, and the vpholder of his people: his bones were couered and kepte. Seth and Sem were in greate honoure amōge the people: and so was Adam aboue all the beastes, when he was created.

Capi. l.

SIMON [...]. Mac. 3.4. the Sonne of Onyas the hie Preest, whiche in his lyfe A sette vp the house againe, and in his dayes made faste the Temple. The heighte of the Temple also was foūded of him, the double buyldynge, and the hye walles of the Temple. In his daies the welles of water flowed out, & were exceadinge full as the see. He toke care for his people, and deliuered them from destruccion. He kepte his Citie and made it stronge, that it shulde not be be­seged. He dwelt in honour and worship amonge his people, and enlarged the en­traunce of the house, and the courte. He gaue lyght as the mornynge Starre in the myddest of the Cloudes, and as the [Page] Mone when it is full: He shyned as the Sunne in the Temple of God. He is as bryghte as the raine bowe in the fayer cloudes, and florisheth as floures and Roses in the spring of the yeare, and as lylyes by the riuers of water. Lyke as the braunches vpon the mount Libanus in the time of Sommer, as a fyre and in sence that is kyndled. Lyke as an whole ornament of puer golde, set with all maner of precyous stones, and as an Olyue tree that is frutefull, & as a Cypres tre which groweth vp an hie.

When he putte on the garment of ho­noure, and was clothed with all bewtie Whē he went to the holy Aulter, to garnyshe B the coueringe of the Sanctuarye, when he toke the porcions out of the prestes hand, he him self stode by the herth of the aulter, and his brethrenne rounde aboute in order As the braunches of Cedre tree vpon the mount Libanus, so stode they rounde aboute him, And as the braunches of the Olyue tre so stode all the sonnes of Aaron in the glorye, and the Oblations of the Lorde in their handes, before all the Congregation of Israell And that he myght sufficiently perfourme his seruyce vpon the aulter: and garnyshe the offrynge of the Hyest GOD, he stretched oute his hande, [Page] and toke of the drynk offrynge, and poured in of the wyne: so he poured vpō the bottome of the Aulter a good smell vnto the hyest Prynce.

Then beganne the sonnes of Aaron to singe, and to blow with trompettes, and to make a greate noyse, for a remem­braunce and prayse vnto the Lorde.

Then were al the people afraide, and fel downe to the earthe vpon their faces, to worshyppe the Lorde their God, and to geue thankes to the Almyghtye GOD They songe goodly also with their voi­ces, so that there was a pleasaunt noise in the greate house of the lorde. And the people in their praier: be sought the Lorde the hyest, that he wolde be mercyfull, tyll the honoure of the Lorde were perfourmed.

C Thus ended they theyr ministracyon and seruyce. Then wente he downe and stretched out his handes ouer the whole multitude of the people of Israell, that they shuld geue prayse and thankes out of their lyppes vnto the Lord, and to reioyse in his name. He beganne yet once also to pray: that he myght openly shew the thankes geuynge before the Hieste, namely thus. O geue prayse and thanc­kes (ye al) vnto the lord our god, which hath euer done noble and great thinges [Page] whiche hath increased our dayes from our mothers wombe, and dealt with vs accordynge to his mercye, that he wyll geue vs the ioyfulnes of hert: and peace for oure tyme in Israell. Whiche fayth fully kepeth hys mercy for vs euermore and alwaye delyuereth vs in due season

There be two maner or people that I D abhorre from my herte: as for the third whom I hate, it is no people. They that syt vpon the mountayne of Samaria, y ^e Philystynes, and the folysh people that dwell in Sichimis.

I Iesus the sonne of Syrach Elea­zarus of Ierusalem, haue tokenned vp these informacions and documentes of wysdomme and vnderstandynge in this boke, and poured out the wisedome of my herte. Blessed is he that exer­cyseth hym selfe therein, & who so taketh suche to herte, shal­be wyse for euer. yf he do these thinges, he shal be stronge in all. For the lyght of the lord, leadeth hym.

Capi, li.

A I WILL thanke the, O Lorde, and Kynge, and prayse the O God my Sauiour. I wyll yelde prayse vnto thy name, for thou arte my Defender and helper, and haste preser­ued my bodye from destruccion, from the snare of trayterous tongues, and from the lyppes that are occupied with lyes.

Thou hast bene my helper, from soch as stode vppe agaynste me, and haste delyuered me, after the multytude of thy mercye, and for thy holye names sake.

Thou haste delyuered me frome the roarynge of them: that prepared thē selues to deuoure me: out of the handes of suche as soughte after my life: from the multitude of them that troubled me, & went about to sette fire vpon me on euery syde, so that I am not brente in the myddest of the fyre. From the depe of hell, from an vncleane tonge, from lieng wordes, from the wycked Kyng, & from [Page] an vnryghtuous tonge. My soule shall prayse the Lorde vnto deathe, for my lyfe drewe nye vnto hell dounwarde. B

They compased me rounde aboute on euery syde, and there was no man to helpe. I loked aboute me, yf there were any man that wolde socoure me: but there was none. Then thought I vpon thy mercye, O LORDE, and vpon thy Actes that thou haste done euer of olde, namely, that thou delyuerest suche as putte their truste in the, and ryddest theym oute of the handes of the Hea­then.

Thus lyfte I vp my prayer from the earth, and prayde for deliueraunce from death. I called vpon the LORDE: the Father of my Lorde, that he wolde not leaue me without helpe, in the daye of my trouble, and in the tyme of the proude: I wyll prayse thy name con­tinually, yelding honour, and thanckes vnto it, and so my prayer was hearde. Thou sauedst me from destruccion, and delyueredest me frome the vnrightuous tyme. Therfore wyll I acknowledge & prayse the, and magnifie thy name, O LORDE.

When I was yet but yong, or euer I C went astraye, I desired wysdom openly in my prayer. I came therefore before y ^e [Page] Temple, and sought her vnto the laste. Then florished she vnto me, as a grape that is soone rype. My hert re [...]oysed in her, then wente my foote the ryght way ye from youth vp, sought I after her, I bowed downe myne eare & receiued her I founde me moch wysdome, and pros­pered greatly in her. Therfore wyl I ascribe the glory vnto hym, that geueth me wisdom: for I am aduised to do therafter.

I wyll be gelouse to cleane vnto the thynge that is good, so shall I not be cō founded. My soule dath wrestled with her, and I haue bene diligent to be occupyed in her I lyfte vp myne handes on hye, then was my soule lyghtened tho­rowe wysdom, that I knoledged my folyshnes. I ordered my soule, after her, she and I were one hert from the begynnyng and I founde her in clennesse. And therfore shall I not be forsaken.

D My hert longed after her, and I gat a good treasure. Thorowe her the lorde hath geuen me a newe tonge, wherwith I wyll prayse him Eccl. lv. a. O come vnto me ye vnlearned, and dwell in the house of wysdomme, withdrawe not your selues from her, but talke and commen of these thinges, for youre Soules are very thirstye. I opened my mouth, and spake.

O come and by wysedome without mo­nye, bowe downe your necke vnder her yocke, and youre soule shall receyue wysedome. She is harde at hande, and is contente to be founde. Be­holde with youre eyes. Eccl. vi. [...] how that I haue had but lytle la­bour, and yet haue found moche reste. O receyue wysedome, and ye shall haue plen­tuousnesse of syluer and golde in posses­si­on. Lette your mynde reioyse in his mer­cye, and be not a­shamed of his prayse. Worke hys worke by tymes and he shall geue you youre rewarde in due tyme.