AN ALPHABET of the holy PROVERBS of KING SALOMON specially from the beginning of the tenth Chapter to the end of the book: For the help of memory and for a more ready finding out of any whole sentence, if only the beginning be called to mind: with a short interpretation of the more hard Proverbs, wherein also divers translations are compared and laid together for a further help to understanding. Collected and set down in this order with a mind desirous to procure that these holy Proverbs might be made yet more familiar even to children by the delight of so plain and familiar a method.  
The heart of a wise man guideth his mouth wisely, and he addeth doctrine by his lips. Prou. 16.23.  
As a thorn coming into the hand of a drunkard, so is a parable in the mouth of fools, Prou. 29.9.  
Printed by Robert Robinson for Robert Dexter. 1596.   

❧ TO THE RIGHT HONOURABLE young Lord THOMAS Lord WENTWORTH, and to M R. ROBERT RICH the eldest son of the right Honourable the Lord RICH, for a gratulatory testimony of dutiful affection and thankfulness to their honourable parents: with his most humble & hearty prayer unto GOD the only author and advancer of all true nobility, that it may please him of his infinite mercy to increase them in all such worthy gifts and graces of his most holy spirit, both for learning and godliness as may more and more adorn and beautify their noble degree; through our Lord jesus Christ the Lord of glory and life, Amen.  
R. A. A minister of God's word hath dedicated this alphabetical collection of the holy Proverbs of King Solomon.   

To the Christian Reader grace and peace.  
Beloved in the Lord (Right christian & prudent reader) may it please thee to understand that I thy poor well willer, do willingly accord, and religiously profess together with thyself, that the most holy scriptures of God are set down and delivered unto us, by his own divine dispensation, in all wise and holy perfection, not only for the matter therein contained, but also even for the order and manner itself, whether for phrase of speech, or for coherence of sentence, yea even in those parts which to us may seem less coupled and knit together then the rest.  
Where as therefore this present digesting of the holy proverbs for the greater part (of the whole book) in that form which here thou seest is far differing from the original disposing of them; yea so as they may seem transposed as it were out of their natural and kindly seat & soil: I thought it necessary by way of entreaty (even for the pity thou bearest toward human infirmity) to seek to obtain that favourable allowance at thy hands) wherein God hath vouchsafed the first permission and leave) which cannot otherwise by any other sufficient reason be extorted from thee.  
Now then may it please thee to be entreated, yea rather by humble and hearty entreaty to be overcome, only so far to favour this bold enterprise as it may be either discerned by light of thy favourable judgement or shall be found by willing diligence in the use of it, to be helpful to any, toward the more profitable reading and remembering of these divine sentences, in that holy order wherein the holy penmen of the Lord have first set them down.  
If this request may seem reasonable unto thee upon the premises and also according to all good hope which may be conceived herein: then also may the practise of the Lord himself who hath succoured memory by his own disposing of divers portions of his holy & blessed word in the same order, (as is evident in the holy language both in sundry Psalms and in the Lamentations of jeremy: and even in the last Chap. of this book of the proverbs) this I say may further induce thee to conceive so much the better liking of this endeavour, at the least upon such wise caution as the matter requireth: that is to say, that the comparison be in no wise equalled herein, but only tolerated as an humble reverend & begged imitation for a help to our weak and frail memory as hath been said.  
Besides through the grace of God, it may be thou shalt find something performed in this poor labour which of thyself thou wilt judge, not a together unworthy some piece of thy gentle acceptance. Namely in that the translation of diverse sentences is somewhat nearer fitted to the authentical text: and also because the divers interpretations of many sentences are presented before thee in one short view, for the exercising of thine own modest judgement and wits in making the best choice, as in some few places (not doubting of thy good leave) I have not feared to do.  
But that I be not tedious; I will rest in this persuasion that thou wilt yield to be of this mind (in such sort as hath been entreated) that what good and helpful way soever (whether thus by the order of the letter, or by laying together all sentences concerning one & the same matter which indeed often falleth out in this alphabet, but must be left to an other labour as touching the exact performance of it) I will rest I say persuaded, that thou wilt account every commodious way, serving to make this excellent portion of the word of God more familiarly known, and to draw it forth to a more plentiful and holy use, to be accepted as a grace given from him who is the only author of every good gift and grace.  
Hitherto for the manner of the present disposing of these holy sentences: I beseech thee (gentle reader) to hear me in a few words concerning the sentences themselves, as touching the most excellent wisdom comprised therein.  
Many make great reckoning of the sentences of Tully and Seneca and many other fine witted heathen men. And verily they are not to be contemned especially of wise Christians, the least whereof can more holily understand and also make better use of their own sentences (such as point towards any good matter) than they could themselves. And also by such sentences scattered and dispersed in their writings we may as by certain ruins perceive what was the excellent frame & building of man's first creation.  
But what are those their sentences, and the rather if they be interpreted according to their heathenish & profane mind, seeing they had not the true knowledge of God, nor of themselves, nor of any thing pertaining to true religion and godliness: seeing also their guide was but corrupt and obscured light of weak and unperfect reason: what (I say) are all those their sentences, in comparison of the most holy and perfectly wise proverbs of King Solomon? Yea in comparison of such of them, wherein, for some appearance of words, they might seem to aim at the same thing with him? For all the sentences of this our heavenly teacher (a very true master of sentences indeed) they are holy and heavenly, proceeding from the holy spirit of God in the work of his regeneration and new birth, through a special enlightening & sanctifying of the heart, tongue and pen of his servants, whose faithful labours are met in the publishing of them for the common instruction of the Church of God: but the sentences of heathen men are in themselves unholy, earthly and profane The sentences of King Solomon are all grounded upon the true knowledge of God, in the faith of Christ jesus our redeemer & saviour, who is the only true light of men, and the very life, soul & spirit of all sonud doctrine and perfect instruction: they have also their scope and drift, the glory of God chiefly, and then the faith and repentance of God's people under the assured hope of the forgiveness of sins, and of the inheritance of eternal life in the kingdom of heaven: but the sentences of the heathen are nothing so, but wanting all sure ground they teach rather a shadow of virtue, than virtue indeed, & therefore without a better teaching all the fruit vanisheth away in an idle and fruitless speculation.  
Moreover as the sentences of King Sulomon guide us certainly to the right end of faith, even the glory of God & salvation of our souls, so do they lay out and perfectly describe unto us the only right way of holy obedience and duty both to God and man: but all the goodly direction of humane and philosophical virtues dieth in the serving of men's own turns, either for the gaining of worldly praise or worldly honour, or for some other like end, in so much as it is truly said that (the matter truly scanned) all their virtues are but shining and glittering sins.  
Wherefore now upon such unequal comparison let every of us provoke our hearts to have these most holy sentences among the rest of the sacred scriptures in more high and precious estimation in finitely above all sentences of heathen men. And to this purpose I beseech thee to consider with me that whatsoever may have special force to move the mind to desire a thing absent, to joy and delight in it being present, and to hope for after fruit by it, they all do meet in the gracious sentences of King Solomon (considered together) as in one subject. For what moveth the mind to desire any thing, but fame, sweetness, pleasure, riches, beauty and such like? What delighteth but the same things, & therewithal in the matter of speech and instruction, these three things plainness, brevity, and variety? And what afterfruite is more comfortable than joy after sorrow, safety after danger, glory after reproach, and if there be any other like unto these.  
Behold then what fame (the fame of our Saviour only excepted) was ever so great as the fame of salomon's wisdom? How sweet are his words as ointment & sweet perfume to rejoice the heart by all kind of sweet counsel? How pleasant and beautiful like apples of gold with pictures of silver? How rich, even like the chain about the neck, yea like the diadem and glorious crown upon the head? Again do not K. Salomons proverbs most briefly contain most ample & large matter? do they not lead us as it were by the hand into very high turrets whence by a quick view we may easily behold many things a far off which would ask greater pains & longer time to be less discerned of the wisest among us, walking through the low valley of our own thoughts? Touching variety, what a large garden is here unlocked unto us, full of all sorts of sweet fruit & pleasant flowers: what a storehouse for all plenty of spiritual food and victual? what a wardrobe with robes fit to deck the minds of all that resort to it like princes children? what a jewel-house of all kind of precious jewels to garnish the soul withal? what a library of all flowers and elegancies of the best learning as in one little enchiridion or schedule to replenish thy mind with holy understanding & wisdom? And touching the fruit therefore of these so excellent sentences well learned & digested in the mind and holily practised in the ordering of the life, who can reckon them up in order? Only this shall now be said in general that blessed are they of God who will daily exercise themselves in the meditation, remembrance, use & practise of them as of any other the holy scriptures of God. Blessed are those Parents which will wisely & carefully acquaint their children with them, as the very manner of setting them down in the name of a father most lovingly and carefully teaching his child doth declare that it is the will of God they should do so: and blessed for ever are those children who hearkening to their wise and godly Parents will learn unstanding and wisdom from them.  
Now finally this book is dedicated more particularly to the honourable children above mentioned, to this end (beside the reason expressed before) that by one duty tendered to them, many by occasion thereof, might be made partakers of a common benefit. And thus good reader, I commend thee to the Lord, beseeching him most humbly for our Lord jesus Christ's sake to deliver us more and more from all vanity of mind, and to preserve our hearts with daily increase of all heavenly grace both for wisdom and godliness, unto his everlasting kingdom of glory Amen.  
Thine in the Lord both craving thy faithful prayer and also praying withal his heart for thee.   
Proverbs Chap. 4. verses 3. etc. 
3. WHen I was a Child with my Father, tender & dear in the sight of my mother;  
4. He taught me and said unto me; let thine heart hold fast my words; keep my commandments and live.  
5. Get wisdom, get under standing; forget thou not neither decline from the words of my mouth.  
6. Forsake her not, and she will keep thee; love her and she will preserve thee.  
7. Wisdom is the chief thing, get wisdom therefore; yea with all thy possession get understanding.  
8. Exalt her and she will exalt thee; she will surely make thee honourable, if thou wilt embrace her.  
9 She will give a comely ornament unto thy head, yea she will give thee a crown of glory.  Chap. 22. verse 6. 
6. TEach a child in the trade of his way, & even when he shall be old he will not departed from it.   

AN ALPHABET of the holy Proverbs of King Solomon especially from the beginning of the tenth Chapter to the end of the Book.  


A B  
Above every watch, watch over (or keep) thy heart, for from it are the outgoings (or issues, that is to say, the actions) of life. Chap. 4. verse. 23.  
A brother offended (to wit, by the evil and unfaithful dealing of a brother) is harder to win then a strong City, and their contentions are like the bar of a palace, or castle, Chap. 18. verse. 19   

A C  
ACcuse thou not a servant to his master, (or as the word signifieth, hurt him not with thy tongue; to wit by any unjust or uncharitable complaint) lest he curse thee, & thou be found to have offended. Chap. 30.10. Read more in the letter. T. The words of Agur. etc.  
A child is known by his doings whether his work be pure and right. Chap. 20.11. Or thus, let even the child make himself known (or bewray himself) whether his work be pure, and whether it be right. That is, let every one even from his childhood avoid all hypocrisy and dissimulation, acquainting himself to deal always simply and plainly both in word and indeed. To the which end may that also be referred which followeth in the next verse: The Lord hath made even both these, the ear hearing & the eye seeing. Ch. 20.12 And therefore (by good consequence) he both knoweth how and also will in time discover and lay open all counterfeit dealing.  
A continual dropping in the day of stormy rain, and a contentious woman are alike. He that hideth her (that is, which goeth about to hide her ill quality, yea though it be by wise admonition and loving counsel) hideth the wind (that is, he looseth his labour, to wit, unless God give special grace and blessing) for she will utter herself as oil (or ointment) in his right hand. The smell whereof cannot be kept in. Chap. 27.15.16.   

A D  
A Desire accomplished (that is, the blessing desired being now at hand and presently enjoyed, specially the spiritual graces and blessings of God in assarance of his favour) delighteth the soul: but it is an abomination to fools to departed from evil. So far off is it from them to desire to do the will of God, Chap. 13.19.  
A discreet servant shall have rule over a lewd son, and he shall divide the inheritance among the brethren. Chap. 17.2.  
A divine sentence shall be in the lips of the king: his mouth shall not transgress in judgement. Chap. 16.10. Or thus. Let a divine sentence (or most sage, prudent and sharpesighted wisdom) be in the lips of the King: (that is, let him always have a holy care to speak wisely and discreetly, but chiefly then when he shall sit judicially to give sentence in weighty causes, according to that which followeth) let not his mouth transgress in judgement. Read in A. A true weight. etc. Chap. 16.11.   

A F  
A Faithful man (or as the hebrew soundeth) a man of much faithfulness (or a very faithful man) shall abound in blessings; but he that maketh haste to be rich shall not be innocent. Ch. 28.20.  
A faithful witness delivereth souls: but a deceiver speaketh (or breatheth forth) lies Ch. 14.25.  
A faithful witness (the hebrew is more significant, as before) A very faithful witness will not lie: but a false witness will breathe out lies. Ch. 14.5.  
A false tongue, (that is, a man of a false or deceitful tongue) hateth those whom he afflicteth, (or whom he would destroy) and a flattering mouth causeth ruin. Chap. 26.28.  
A false witness (in heb: a witness of false matters) shall not be unpunished: and he that speaketh lies (or breatheth forth, that is, lightly and unadvisedly utterreth lies,) shall not escape. Chap. 15.5. And verse. 9 He shall perish. So also Chap. 21.28.  
A false witness (in Heb. A witness of lies) shall perish: but he that heareth (that is, the well advised witness) shall speak for ever, or continually: to wit, with credit.  
Affliction (or rather evil) followeth sinners, (to wit as pursuing and dogging them) but that which is good recompenseth the righteous. Chap. 13.21.  
A fool despiseth his father's instruction: but he that regardeth correction is prudent. Chap. 15.5.  
A fool hath no delight in understanding, but in that only which discovereth itself to his heart. Chap. 18.2.  
A fool poureth forth all his mind; but a wise man keepeth it in till afterward, (or restraineth it) as touching the latter part. That is, he reserveth it for the fittest season. Chap. 29.11.  
A fools anger shall be known in a day, (that is, in a short time) but he that is wise covereth shame. That is, he refraineth his anger which otherwise would break forth to his shame. Chap. 12.16.  
A fools lips come with strife, (or make strife) and his mouth calleth for stripes. To wit, to his own sore hurt, as it followeth in the next verse.  
A fools mouth is his own destruction, and his lips are a snare for his soul. Ch. 18.6.7.  
A foolish son is the calamity of his father, (that is, he is the cause of great trouble to him) and the contentions of a wife are like a continual dropping. To wit, which marreth and rotteth all, Chap. 19.13.  
A friend loveth at all times: and a brother is borne for adversity. That is, to help and secure in adversity. Or thus, and a brother is borne (or showeth himself to be a brother in deed) in adversity. Chap. 17.17  
A froward person (or as the words of the text are) A man of frowardness (that is, such a one as is given to much frowardness) soweth strife, and a tale-teller maketh division among Princes, (or rather thus) separateth a chief friend, Chap: 16.28.   

A G  
AGe is a crown of glory, when it is found in the way of righteousness. Ch. 1631.  
A gift in secret pacifieth anger, and a gift in the bosom great wrath (or as the word signifieth) the vehement (or mighty) heat of wrath. Chap. 21.14.  
A good man getteth favour of the Lord: but he will condemn the man of wicked imaginations, Chap. 12.2. Or rather thus; The favour of the Lord preferreth (or advanceth) a good man: but he condemneth the wicked, (or mischievous) man.  
A good name is to be chosen above great riches, and loving favour is above silver and above gold. Chap. 22.1. or rather thus. A name (or fame, King Solomon meaneth indeed a good name or report, to wit, in the church of God and among good men) is to be chosen above great riches, and favour, (that is, gracious credit and estimation) is better than silver and gold.  
A gracious woman attaineth honour, as strong men attain to riches, Chap 11.16.  
A haughty look and a proud heart, yea even the light of the wicked (that is, whatsoever seemeth most excellent unto them, or hath the greatest appearance) is sin. Or thus: yea the enterprise (or endeavour) of the wicked is sin. Chap. 21.4.   

A I  
A joyful heart causeth good health, (or yieldeth good help to the medicine orphisick whether it be bodily or for the soul) but a sorrowful mind (that is, a mind or spirit crushed with sorrow) drieth the bones. Cham 17.22.  
A joyful heart maketh a cheerful countenance, but by the sorrow of the heart the mind is broken (or chrushed as before,) Changed 15.13.   

A K  
A King by judgement (that is, by executing judgement) maintaineth (or establisheth) the earth, (as Psa. 75.3.) but a man of offerings, (that is, receiving gifts offered, such one as counteth all fish that comes to net etc.) destroyeth it. Cham 29.4.  
A King that judgeth the poor in truth (or faithfully) his throne shall be established for ever. Ch. 29.14.  
A King that siettth in the throne of judgement, chaseth away all evil with his eyes. That is, God giveth a special blessing to such Kings as be careful in their own persons to see that justice take place. Cham 20.8.  
All (or as the construction well beareth) every one that is proud in heart is an abomination to the Lord: though hand join to hand he shall not be unpunished. (that is, no help or assistance shall deliver him from the punishing hand of God.) Chapter. 16. 5. See in the letter. T. Though hand. etc.  
All the brethren of the poor do hate him, yea even his friend, (to wit, he that was his friend in appearance) they all stand aloof from him; though he be instant with words, yet they will not be near. That is, they will not be entreated to help him Chap. 19.7.  
All the days of the afflicted (or poor man, to wit, such one as is not content with his estate) are evil (that is, they are grievous and irksome to him) but to him that hath a good conscience, they are a continual (or daily) feast. Chap. 15.15.  
All the ways of a man are clean in his own eyes (or thus in an other very apt construction) Howsoever man as touching all his ways, is clean in his own eyes (that is, seemeth so to himself) Yet the Lord pondereth the spirits. As though he should say no counterfeit thing shall go for payment with him: Cham 16.2. Read in. T. The preparations etc.   

A M  
A Man cannot be established by wickedness; but the root of the righteous shall not be removed. Chap. 22.2.  
A man destitute of understanding toucheth the hand, (or clappeth hands) and becometh surety for his neighbour. Chap. 17.18. He reproveth rash & unadvised suertishipe.  
A man of much anger shall suffer punishment: and though thou deliver him, yet will his anger come again. Chap. 19.19. Read in the letter C. the next verse to Chasten thy son. etc.  
A man's gift (to wit, whether we take it for that inward gift wherewith God hath graced a man, or for that external gift or present which he hath enabled him to gratify any with all) it enlargeth him (that is, delivereth him out of straits) and bringeth him before great men) that is, before men of great state and dignity, Chap. 18.16.  
A man shallbe commended according to his wisdom: but the froward of heart shall be despised. Chap. 12.8.  
A man shall be satiate with good things by the fruit of his mouth: and the recompense of a man's hands will God give unto him, Chap. 12.14. Or rather thus; accoring to the natural construction of the words. A good man shall be satiate by the fruit of his mouth, the recompense of his hands (that is, of his works) shall he cause to return to himself. That is, he shall receive it to his own benefit.  
A man shall eat good things by the fruit of his mouth: (or as before) A good man shall eat the fruit of his mouth (that is, he himself shall enjoy the benefit of his good and gracious and well ordered speech) but the soul of trespassers shall eat the fruit of violence. That is, it shall suffer violence. Ch: 13.2.  
A man that beareth false witness against his neighbour is like an hammer and a sword, and a sharp arrow. Chap: 25.18.  
A man that boasteth of false liberality (in heb: of a gift of falsehood, that is, of a false gift, that is, such a one as promiseth but performeth not) is like clouds and wind without rain. Ch: 25.14.  
A man that doth violence against the blood, (that is, the life) of a man (or as some other translate, though all tending to one and the same end) A man that is oppressed (that is to say, earnestly pursued by the avenger of blood, to wit, according to the law of God provided in that behalf) for the blood of a man, let him fly to the grave, let no man stay (or support him) that is, let no man hinder speedy execution of the murderer. Cham 28.17.  
A man that flattereth his neighbour, spreadeth a net for his feet. Chap. 29.5.  
A man that hardeneth his neck, having been often rebuked, shall be (as one) suddenly crushed to pieces, so as he cannot be cured, Cham 29.1.  
A man that hath friends ought to show himself friendly: for a friend (that is, some frende-bodie as we call him) is nearer (that is, he is more entirely affected, and beareth more hearty good will) than a brother (that is, than some natural brother how near soever they are linked by boud of consanguinity and nature. Chap. 18.24.  
A man that loveth wisdom rejoiceth his father but he that see death (or companieth with) harlots, wasteth his substance. (and so is a grief and burden to him. Ch. 29.3.  
A man that refraineth not his appetite, (or which hath no rule over his spirit and affection) is like a city broken down and without a wall. Ch. 25.28.  
A man that wandereth out of the way of wisdom shall rest (or cease, to wit, from his erring) in the congregation (or company,) of the dead. That is, he shall have his portion with them whose thoughts perish and who have no part in the kingdom of God. Ch. 21.16.  
A man will give his riches for the ransom of his life: or thus. The riches of a man shall be the ransom of his life: (that is, it falleth out oftentimes that the rich man will he, nill he, must part with his riches to save his life): but the poor man heareth no reproof. (that is, he is quiet while the rich is sifted, to wit, in times of warfare and tyrannous government: so that riches as well as poverty hath certain peculiar discommodities. Ch. 13.8.  
A man with a wicked eye, (that is, which hath an evil eye) hasteth to get riches, but he knoweth not, (that is, he willingly considereth not) that poverty shall come upon him. Ch: 28.22. yet this contrary event befalleth many of those which do most greedily hunt afterworldly wealth.   

A N  
AN angry man stirreth up strife, and a furious man aboundeth in transgression. Ch. 29.22.  
An angry man stirreth up strife, but he that is slow to wrath (or long suffering) appeaseth strife. Ch. 15.18.  
Anger is cruel and wrath is raging: but who can stand before envy? Ch: 27.4.  
An heritage hastily gotten at the beginning, shall not be blessed in the end thereof. Chap: 20.21.  
An hypocrite with his mouth hurteth his neighbour; but the righteous shall be delivered by knowledge. That is, by wise caution and diligent taking heed to the word of God. Changed 11.9.  
Answer not a fool according to his foolishness, lest thou also be like him.  
Answer a fool according to his foolishness, lest he be wise in his own conceit: that is, answer not folishlie, but with wisdom as his folly requireth to be answered Ch: 26.4.5.   

A P  
A Poor man which oppresseth the poor, is like the raging (or sweeping) rain which leaveth no food. Chapter: 28.3.  
Apply thine heart to instruction and thine ears to the words of knowledge. Chap: 23.12.  
A prince which is destitute of understanding and a great oppressor (shall shorten his days) but he that hateth covetousness (or gain, to wit, unlawful and wicked gain) shall prolong his days, Changed 28.16.  
A Prince is pacified by long suffering, and a soft tongue breaketh the bones. That is, it mitigateth and allayeth the anger of the very hard hearted man, Ch: 25.15.  
A prudent man foreseeing the plague (or evil whatsoever it be,) hideth himself (to wit, by humbling himself & seekeing mercy at the hands of God) but the foolish going on still (to wit without repentance) are punished. Ch. 22.3.  
And again. 27.12.  
A reproof entereth more into him that hath understanding (or daunteth him more) then an hundredth stripes into a fool: (or, then if thou shouldest beat a fool a hundredth times. Ch: 17.10.  
A reward (or gift) is as a precious stone very pleasant in the eyes of them that are greedy of it: it prospereth whithersoever it looketh. (Or tendeth) Changed: 17.8.  
A righteous man falling down (or rather, turning aside, that is, declining from his righteousness whether for fear or through hope of preferment) before the wicked, is like a troubled well, (to wit, when the mied is roared and raised up by treading in it) or a corrupted spring. Great therefore is the sin both of the one and of the other: but especially of those that do trouble and mar the clear spring. Chap: 25.26.  
A righteous man hateth the lying word (or matter) but it causeth the wicked to stink, and putteth him to shame. To wit, when his wickedness is found out in that he loveth and delighteth to slander & lie. Ch: 13.5.  
A righteous man regardeth the life of his beast, but the tender mercies of the wicked (that is, the mercies which they account tender) are cruel. Ch: 12.10.   

A S  
A schismatical person seeketh for that which he desireth (or that which is to his own liking) he will have to do in every weighty matter. Ch: 18.1.  
A scorner loveth not him that rebuketh him, neither will he go to the wise. Ch. 15.12.  
A scorner seeketh wisdom and it is not; (that is, it will not be found) but knowledge is easy to him that will understand. That is, it willingly presenteth and offereth itself unto him. Ch. 14.6.  
A seditious person seeketh only evil: or thus, An evil person seeketh only sedition (or rebellion) to wit against the holy laws of God: wherefore, a cruel messenger shall be sent against him. That is, God will in due time one way or other take vengeance of him. Ch: 17.11.  
A servant is not chastised with words, (that is with words alone, but will ask stripes as we say) when though he understand yet he answereth not. That is, though knowing his masters will, he doth it not. Ch: 29.19.  
A slothful hand maketh poor: or rather thus, He that worketh with a deceitful hand becometh poor, (that is, this curse of God is upon him:) but the hand of the diligent maketh rich. To wit, through the blessing of God upon their honest and faithful dealing. Chap. 10.4.  
A soft answer turneth away wrath: but a grievous word stirreth up anger. Chap. 15.1.  
A sound heart; or rather, A healing heart, (that is, a heart ready to show mercy toward the healing of others) is the life of all the flesh (that is, of the whole body,) but envying is the rotting of the bones. That is, it consunteth the inmost and most strong parts. Chap. 14.30.  
A stone is heavy (or hath heaviness) and the sand hath weightiness: but a fools wrath is heavier than them both. Cham 27.3. Read also the next verse. Anger is cruel. etc. Or thus, Cruelty is in anger and an overflowing in wrath: and who can stand before envy?  
As a bird that wandereth from her nest, so is a man which wandereth from his place. Chap. 27.8. Such a one can have no assurance either for comfort to his own conscience, or for safety under protection of the Lord.  
As a dog turneth again to his own vomit, so a fool turneth again to (or reitterateth) his foolishness. Chap. 26.11.  
As a jewel of gold in a swine's snout, so is a fair woman that lacketh discretion, (or rejecteth reason.) Chap. 26.11.  
As are the cold waters to a weary foul, so is good news from a far country. Ch. 25.25.  
As a roaring Lion, and a hungry Bear (or a bear ranging about, to wit, for his prey being hungry) so is a wicked ruler over the poor people. Chap. 22.11.  
As a thorn coming up into the hand of a drunkard, so is a parable in the mouth of fools: He (that is the drunken man) troubleth all, he giveth the fool his payment, yea he giveth his reward to all that pass by. (That is, he maketh no difference, he troubleth one as well as an other. Chap. 26.9.10. See in the letter. T. The excellent, etc.  
As he that feigneth himself mad (or as a mad man) casteth firebrands, arrows and mortal things; (that is, things mischievous and deadly) So is every one that dealeth deceitfully with his neighbour, and saith am I not in sport? Chap. 26.18.19.  
As in water face answereth to face, so doth the heart of man to man. That is, but darkly) Chap. 27.19. Read. 1. Cor. 2.11. and james 1.23.24. And jer. 17.9. The heart of man is deceitful above all things. Yet so as by means, such as are, countenance, speech, and course of actions it may be in part discerned: and generally all have the same corruption of nature in common though in some it lurketh and keepeth in more closely then in other.  
As is the fining pot for silver, and the furnace for gold, so is every man according to his dignity. Read in the letter T. The fining pot, etc.  
As is the fining pot for silver, and the furnace for gold, so the Lord trieth the hearts. That is, he alone doth both discover the hidden corruption of all, and also doth cleanse & purge out the inward dross that is in the hearts of his children by the fire of his spirit, Chap. 17.3.  
As ointment & perfume rejoice the heart, so doth the sweetness of a man's friend more than his own counsel. Chap. 27, 9  
As righteousness leadeth to life: so he that followeth evil seeketh his own death, Ch. 11.19. Read in T. next after, The wicked worketh, etc.  
As silver dross overlaid upon an earthen vessel, so are burning (or fawning) lips (that is, such as pretend hot and earnest love) and an evil heart. Chap. 26.23.  
As the closing up of a precious stone in an heap of stones, (or rather thus) As he that putteth a stone into a sling (or into any engine made to throw stones) so is he that giveth honour to a fool. That is, he doth but embolden him to do hurt. Chap. 26.8.  
As the coal maketh burning coals and wood a fire, so the contentious man is apt to kindle strife. Chap. 26.21. Read in W. Without wood. etc.  
As the cold of the snow, (that is, as the water which is as cold as the snow, or snow water itself) in the time of naruest, (to wit, when a man drinketh it to cool his thirst, etc.) so is a faithful messenge to them that send him: for he refresheth, (or restoreth, and as it were reviveth) the soul of his masters. That is, of those that think long to hear good news while the matter, (being weighty) is yet in suspense & hangeth doubtful. Ch. 25.13.  
As the door turneth upon the henges, so doth the slothful man upon his bed. Chap. 26.14. Read more in T. The slothful, etc.  
As the north-wind driveth away rain, so doth an angry countenance the slandering tongue. Chap. 25.23. A holy and good sense. Nevertheless the words will bear an other signification & construction which is worthy to be considered of, as it followeth.  
As the northern wind engendereth (or breedeth rain) so doth the tongue of the whisperer (or privy slanderer) cause an angry countenance. To wit, against those that are misreported and slandered.  
As the snow in summer, and as rain in harvest, so is honour unseemly for a fool. Or not convenient that it should be given unto him. Chap. 26.1.  
As the sparrow (is want) to wander here and there, and the swallow to fly about, so the curse that is causeless shall not come. That is, it shall not light upon him that is unjustly cursed. Chap. 26.2.  
As the whirlwind passeth, so is the wicked no more: but the righteous man is as an everlasting foundation. Chap. 10.25. Read in T. after. That which, etc.  
As they that lift up the legs of the lame, so is a parable in a fools mouth. That is, he useth it very untowardlie. Chap. 26.7. Or as some translate. Take away the ornament of the legs (such as are pantaples or baskins. etc.) From him that is lame (to wit, as things which he cannot well use so long as he continueth lame) so also take away the parable which is in the fools mouth. That is, show the right use of it to the reproof of his abuse. Chap. 26.7.  
As vinegar is to the teeth (to wit, in that it setteth them on edge) and as smoke to the eyes, so is the slothful body to them that send him. That is, he is a grief to them by his delay, Chap. 10.26. Read more in T. The slothful. etc.  
As well (that is, in like manner) sinneth he whose mind discerneth not that which is not good, as he that hasteth with his feet. That is, as he easily stumbleth, who going a journey chooseth not his way or looketh not to his feet, so without knowledge and care to discorne betwixt good and evil a man shall easily break the commandment of God and hurt his own soul. A further declaration whereof followeth in the next verse. Read in T. The foolishness. etc. Chap. 19.2.3.   

A T  
A True weight and balance are of the Lord: or thus. The beam & the balances of judgement (that is the scoales and what soever serveth to fasten to the beams for equal counterpoise) are of the Lord: that is, the King must do justice as he will answer before God, because all judgement is his ordinance. For so it followeth) all the weights of the bag are his work, Chap. 19.11. And that this verse is so to be understand it may appear by many sentences of the same argument before and after. Read in A. A divine sentence etc. And in in I. It is an etc. And in R. Righteous lips. etc.   

A V  
A Virtuous woman is the crown of her husband, but she that putteth him to shame is as corruption (or rottenness) in his bones. Chap. 12.4. That is, she taketh away the joy of his life.   

A W  
A Wholesome tongue (or, The wholesomeness of the tongue) is as a tree of life (that is, such a tree as beareth medicinable and healing leaves etc. but the frowardness thereof is as a breach which the wind maketh. That is, it is verio mischievous, it turneth up root and rind as we say. Chap. 15.4.  
A wicked (or boisterous) man by fair words deceiveth his neighbour, that he may lead him in a way that is not good. That is, which is not commodious or for his profit: he shutteth his eyes to devise wicked things, he minceth with his lips and bringeth mischief to pass. Chap. 16.29.30.  
A wicked man diggeth up evil (that is, he is painful about it and maketh as it were his secret pitfalls) and in his lips there is as it were burning fire. That is, he is every way pernicious and hurtful. He speaketh of such a one as regardeth neither God nor man but is a lawless and desperate fellow, Chap. 16.27.  
A wicked man hardenneth his face (to wit, against all reproof of his sin and is of a brazen forehead as we say) but he that is just will direct his way. That is, he is not only willing to be admonished, but of himself he is careful to walk forward in good duty. Cham 21.29.  
A wicked man is an abomination to the just, and he that is upright in his way is an abomination to the wicked. Chap. 29.27.  
A wicked man taketh a gift out of the bosom (that is, a gift which is secretly and closely given) to wrest the ways of judgement. Chap. 17.23.  
A wicked messenger (that is, such a one as dealeth unfaithfully in that business wherewith he is betrusted) falleth into evil, but a very faithful ambassador is preservation. Or as one that healeth or doth a great cure and so is beneficial to himself in procuring the good of other. Chap. 13.17.  
A wicked witness mocketh at judgement (that is, he regardeth neither right nor wrong profanely & unconscionably abusing the sacred seat of justice) yea so that the mouth of naughty men swalloweth up iniquity (or thus) so doth iniquity swallow (or soup up) the mouth of the wicked. That is all that they say or do is greedily employed in the service of sin:  
But judgements are prepared for such scorners, and stripes (that is, bruising or battering stripes) for the backs of such fools. Chap. 19.28.29.  
A wise heart (or the heart of a wise man) getteth knowledge (that is, he so getteth it that he holdeth it in possession) and the ear of the wise seeketh learning, that is, continueth in seeking still, to increase. Chapter, 18.15.  
A wise King scattereth the wicked (or fanneth them) after that he hath caused the wheel to turn upon them, (or as it were throsheth them) Chap. 20.26. That is, he useth all godlieseveritie to the repressing or bettering of them.  
A wise man concealeth knowledge (to wit, when it is no fit season to utter it) but the heart of fools publisheth (or proclaimeth) folly, that is, they do it heartily, taking pleasure in it. Ch. 12.23.  
A wise man feareth and departeth (that is, diverteth or escapeth) from evil (or mischief) but a fool bringeth himself into trouble so confident (or over bold and venturous is he. Chap 14 16.  
A wise man goeth up into the City of the mighty, and casteth down the strength of the confidence thereof, Chap. 21.22.  
A wise man is with strength (or let a wise man be with strength) that is, let him join strength with wisdom and policy, as mutual helpers & companions) yea let a man of under standing increase (or fortify) strength, that is, let him ad strength to strength. The reason followeth. For with wise councils thou shalt prosperously make war & by the multitude (or excellency) of counsellors thou shalt find safety.  
A wise reprover (that is, he that reproveth wisely and with good discretion) is to the obedient ear as a golden ear-ring & an ornament of fine gold. Chap. 25.12.  
A wise son maketh a glad father, but a foolish son is a heaviness to his mother, Ch. 10 1.  
A wise son rejoiceth the father, but a foolish son despiseth his mother, Chap. 15.20.  
A wise son will obey the instruction of his father, but a scorner will hear no rebuke, Chap. 13.1.  
A wise woman buildeth her house: but a foolish woman destroyeth it with her own hands. Chap. 14.1, A very unnatural and unkind part.  
A word spoken in his place (or in the right and currant manner as it should be) is like apples of gold with pictures of silver, Cham 25.11.    

B  
Be diligent to know the state (in heb: the faces) of thy cattle, (that is, or oversee them thyself in thine own person) and take heed to the flocks,  
For riches remain not always: & shall the crown (continue) from generation to generation?  
As soon as the hay discovereth itself, and the tender grass appear, let the grass of the mountains be gathered together.  
The lambs shallbe for thy clothing & the goats for the price of a field that is, for the purchase of a field, to wit, through the plentiful increase which they yield.  
And beside there shall be sufficiency of the milk of the Goats for they food, for the food of thy family & for the sustenanc (or livelihood) of thy maids. Ch. 27.23.24.25.26.27.  
Before dectruction the heart of a man is haughty, and before honour goeth lowliness. Chap. 18.12.  
Behold the righteous, even he is recompensed in the earth, that is, he tasteth of GOD'S corrections for sin): how much more the wicked and sinner? Ch. 11.31,  
Be not thou a witness against thy neighbour without cause, (or unadvisedly) neither deceive him with thy lips: (or neither undo thou him with thy lips:) Say not I will do to him as he hath done to me, I will recompense this fellow according to his work. Ch: 24.28.29.  
Be not thou envious against the wicked (or boisterous) man, neither choose thou any of his ways:  
For the froward is an abomination to the lord: but his secret is with the righteous. The curse of the Lord is in the house of the wicked: but the habitation of the righteous is blessed.  
And insomuch as he (that is God) scorneth the scornful but giveth grace to the humble: the wise shall inherit glory, but reproach takeeth away fools. Ch. 3.30.31.32, 33: 34.35.  
Be not thou envious against evil men, neither desire to be with them: for their heart imagineth destruction, and their lips speak mischief. Ch: 24.1.2.  
Be not thou glad when thine enime falleth, (I say again) when he falleth let not thine own heart rejoice: Lest the Lord see it & it displease him, and he turn his anger from him, to wit against thee. Chap: 24.17.18.  
Be not thou of them that touch the hand, nor of them that are sureties for debts: If thou hast nothing to pay why should he (that is, the creditor, to wit, thorough thine own default and rashness) take thy bed from under thee? Ch. 22.26.27.  
Be not thou wise in thine own eyes, but fear the Lord and depart from evil: So health shall be to thy navel, and moistening (or watering, that is, marrow,) to thy bones. His meaning is, by the reverend fear of God thou shalt prosper in the bosom of the church through the secret blessing of God as the child prospereth after a wonderful manner in the womb of the natural mother. Ch: 3.7.8.  
Better is a dry morfell if peace be with it, than a house full of slaughtered beasts with strife. Ch: 17.1.  
Better is a little with righteousness, then great revenues without equity. Ch: 16.8.  
Better is a little with the fear of the Lord, then great treasure and trouble therewith. Better is a dinner of green herbs where love is, than a stalled ox and hatred therewith. Ch: 15.16.17.  
Better is it to be of humble mind with the lowly, then to divide the spoil with the proud. Ch. 16.19.  
Better is the poor that walketh in his integrity, than he that abuseth his lips and is a fool. Ch: 19.1.  
Better is the poor that walketh in his integrity, than he that perverteth either of his ways (that is, declining either on the right hand or on the left) though he be rich. Ch. 28.6.  
Blessed is the man that greatly feareth always, (to wit, with such a fear as doth not confound or amaze him, but only causeth watchfulness against sin with continual prayer to God for the help of his grace): but he that hardeneth his heart shall fall into evil. Ch: 28.14.  
Blessings are upon the head of the righteous, but iniquity (or violence) shall cover the mouth of the wicked. That is, his own sin shall as it were smother and choke him. Ch: 10.6.  
Bloody men hate him that is entire (that is him whose heart is wholly in some measure of truth with the lord): but the just have care of his soul, (to wit, to deliver him from the malice of the cruel.) Chap. 29.10.  
Boast not thyself before the King neither stand in the place of great men: (that is of noble personages): for it is better that it should be said to thee; come up hither, then that thou shouldest be put lower in the presence of him that is lowly minded whom thine eyes do see (to wit, to be preferred before such as presume above their degree) or thus, which thing thine eyes do see. Namely that the proud man is debased to his shame. Ch: 25.6.7.  
Boast not thyself of to morrow, for thou knowest not what the day may bring forth. Ch: 27.1.  
Buy the truth but sell it not; (even the truth,) of wisdom and instruction and understanding. Ch: 23.23.  
By mercy and truth (that is, through the mercy of God who is faithful and true) iniquity is forgiven (or done away) wherefore in the fear of the Lord depart thou from evil. To wit, as a dutiful child loath to offend thy most gracious and heavenly father. Ch: 16.6.  
By the blessing of the righteous, (that is by the manifoulde good which they procure by giving council, by doing justice, by maintaining Gods pure religion, and by their faithful prayers to God) the city is exalted: but it is subverted by the mouth of the wicked. To wit, by their wicked council, by their blasphemies etc. Changed 11.11. Read in S: Scornful men etc.   

C  
Can a man take fire into his bosom, & his clothes not be burnt? or can a mango upon hot burning coals (to wit, bore footed) and his feet not be burnt? So he that goeth into his neighbour's wife, (to wit, with an adulterous mind) he shall not be innocent whosoever toucheth her. Ch. 6.27.28.29.  
Cast out the scorner, and strife shall go out; and contention ceasing, so shall also reproach. Ch: 22.10.  
Chasten thy son while there is hope, and let not thy soul spare for his murmuring, or to his destruction. And if thou do forgive the punishment, yet show thyself very angry: for if thou lettest him escape (to wit over remislie) thou must use more sharp correction afterward. Ch. 19.18.19.  
children's childen are the crown of the elders: and fathers are the glory of their children. Ch: 17.6.  
Commit thy works unto the Lord, and they shall be directed together with thy thoughts. Ch: 16.3. read. in T. The preparations. etc.  
Confidence in an unfaithful man in time of trouble is like a broken tooth and a lame foot. (or a foot out of joint.) Ch: 25.19.  
Correct thy son and he will cause thee to have rest, yea he will give pleasures to thy soul. Ch: 29.17.  
Council in the heart of man is like deep waters: but a man that hath understanding will draw it out. (To wit, by wise questions and by taking advantage from all fit occasions to provoke him to show his opinion and judgement. And mark that the wisest men are described to be more sparing in talk then the fool who will ever he babbling, Changed 20.5.   

D  
DEath and life are in the power of the tongue; as a man loveth to use it, so shall he eat (that is, enjoy) the fruit of it, Ch. 18.21.  
Debate with thy neighbour thy matter which thou hast against him, and discover not an other man's secret:  
Lest he that heareth it put thee to shame, and lest thy diffamation (to wit, that evil report wherewith thou hast defamed thy neighbour) cease not. So then he useth two reasons to persuade to the receiving of the former precept according to the two several parts of it. Ch: 25 9.10.  
Deceit (that is, fraudulent and deceitful counsel) is against the heart of them that imagine (or plot) evil: that is, mischief: (according as we say commonly; evil counsel is worst to the giver:) but to the counsellors (that is, to the faithful counsellors) of peace, shall be joy. Chap. 12.20.  
Depart from before the foolish man, seeing thou perceivest not in him the words of knowledge. Chap. 14.7.  
divers weights and divers measures, even both these are abomination to the Lord. Chap. 20.10. And verse. 23. divers weights are an abomination to the Lord, and deceitful balances are not good.  
Do not they err that imagine (or busy themselves about) evil? (that is, about mischievous practices) but to them that work (or busy themselves in devising & practising) that which is good, shall be mercy and truth. Chap. 14.22.   

E  
EAse stayeth the foolish, and the prosperity of fools destroyeth them. Chap. 1.32.  
Eat thou not the bread of him that hath an evil eye, neither desire his dainty meats.  
For as if he thought it in his heart, so he will say unto thee; eat and drink, but his heart is not with thee. Or thus. For as he thinketh (or esteemeth) in his heart, so is he (or) so is it, (that is, so is he or his meat to be accounted of:) eat and drink will he say; but his heart is not with thee: Thou shalt vomit thy morsel which thou hast eaten: (that is, thou shalt have no joy but shalt find thy stomach as it were overlaid at such a man's table, though thou take but a small pittance: to wit, if thou follow not this counsel to abstain altogether from it:) and thou shalt lose all thy pleasant words. (That is, all thy words of welcome. (Or) when thou hast lost (or cast it up) (that is, when thou shalt find thyself nothing beholding to him, no not for one morsel of his meat or one draft of his drink) thy affairs (or business which thou goest about) shall be more joyous (or delight full) unto thee. Ch. 23.6.7.8.  
Enter not into the way of the wicked, neither walk thou in the way of evil men.  
Avoid it, and go not by it; turn from it, and pass by.  
For they cannot sleep unless they have done evil, and their sleep is taken from them if they have not caused some to fall: For they eat the bread of wickedness, and drink the wine of all kind of violence. (That is, whatsoever they can get by hook, or by crook as we say.)  
But the way of the righteous, is as the light which shineth, yea which goeth on in shining, (or shineth more and more) unto the perfect day (that is, to high noon) or thus, which goeth on in shining, so as every one of them is firm in day, (that is, constantly continuing and abiding in the light of the day, walking as it were in the light of the Lord uprightly and in the plain path. etc.) As for the way of the wicked it is like the darkness, they know not whereat they shall stumble. or shall. Chap. 4.14.15.16.17.18.19.  
Establish thoughts by counsel, and by counsel make war. Chap. 20.18.  
Even a fool when he holdeth his peace (that is, avoideth rashness) is counted wise, and when he stoppeth his lips prudent. Ch. 28.2. Read in H. He that hath knowledge.  
Even by laughter (that is, by wicked mirth or earnall jollity) the heart is sorrowful: and the end of that mirth is heaviness. Ch. 14.13.  
Every way of man is right in his own eyes: but the Lord pondereth the hearts. Chap: 21.2.  
Every wise man dealeth by knowledge (that is, he will not be busy in such things as he is ignorant in) but a fool spreadeth abroad, (or layeth open) folly. To wit, by his intermeddling in matters above his skill. Chap. 13.16.   

F  
Fair words (or pleasant and delightful speeches, to wit, such as are fit for the use of edification) are sweetness to the soul and causing health to the bones. That is, they are as good physic, and very medicinable. Chap. 16.24.  
False balances are an abomination to the Lord, but a perfect weight pleaseth him. Chap. 11.1.  
Foolishness is bound in the heart of a child, but the rod of correction will remove it far away from him. Chap. 22.15.  
Foolishness is joy to him that is without heart that is, to such a one as is destitute of under stading) but a man which hath understanding will walk uprightly. Yea he will make this his joy. Chap. 15.21.  
For the desire thereof (or to the end he may have his desire) he will separate himself to seek it, and occupy himself in all wisdom (or, in every weighty matter, or in all things that are.) Read in A. A schismatical person etc. Chap. 18.1. Read also the next verse. A fool hath no delight. etc.  
For the transgression of a land there are many Princes thereof (that is, there are often channges) but by a man of understanding and knowledge a realm likewise endureth long: or rather thus; but when a man is wise and skilful, (to wit, in the godly governing of his realm) he doth by that means prolong it. (To wit, his reign or government.) Chap. 28.2.  
Fret not thyself because of the malicious, neither be envious at the wicked: For there shall be no end to the evil man, (that is, no good and happy end) the light of the wicked shall be put out. Chap. 24.19.20.   

G  
GO not forth hastily to strife (or to suit it at law) lest that which thou wouldst do, (unto him) do in the end, fall upon thyself; when thy neighbour hath put thee to shame. Chap. 25.8. And then it followeth in the next verse. Debate with thy neighbour etc. Read in D.  
God overthroweth the wicked that they are not: but the house of the righteous shall stand. Chap. 12.7. Or thus. The wicked overthrow themselves, etc. To wit, by their provoking of GOD by their sins to their own destruction.  
Good understanding maketh acceptable, but the way of the disobedient is hated. Chap. 13.15. Or thus, Grace, (that is, gracious or dutiful behaviour, through the grace and mercy of God) giveth good success, but the way of the disobedient is rough. That is to say, it is not prosperous. Read in T. thorns etc.  
Go to the Pismire (or an't) o sluggard: behold her ways, and be wise.  
Albeit she have no guide, governor, nor ruler:  
She prepareth her meat in summer, and gathereth her meat in harvest.  
How long wilt thou lie o sluggard? when wilt thou arise out of thy sleep? Yet a little sleep a little slumber (or a few short sleeps, a few short slumbers, to wit, as the sluggard deemeth them though they might a bundantly suffice) a little fowlding of the hands to sleep, or to lie still.  
Therefore thy poverty cometh as a right (or speedy) traveller, and thy necessity like an armed man. Chap. 6.6.7.8.9.10.11.   

H  
Hatred stirreth up contentions (to wit, such as are accompanied with tauntinges and revilings etc.) but love covereth all trespasses. That is, it will not reprove sin after that manner, but with pity and compassion and in all holy discretion, Chap. 10.12.  
He also that is slothful (or negligent and remiss) in his work, is even a brother to him that is a great waster (or stroy-good) Chap. 18.9.  
Hear counsel and receive instruction that thou mayst be wise at the latter end, Ch. 19.20.  
Heaviness in the heart of man doth bring it down: but a good word rejoiceth it. (or a good, that is to say, a prosperous matter) rejoiceth it. To wit, the hand of the diligent, whereof read in the verse before. See in T. The hand etc. Chap. 12.24.25.  
Hell and destruction are before the Lord: that is, he knoweth them thoroughly and holdeth a sovereign power over them: how much more the hearts of the sons of men? Chap. 15.11.  
He loveth transgression that loveth strife: and he that seeketh to make breach (or division) enlargeth the gate thereof. That is, of all kind of transgression. Chapter 17 19  
He shall before vexed that is surety for a stranger: but he that hateth such as do strike hands, (to wit, rashly) is sure. Or without fear, to wit, of the creditor, Chap. 11, 15.  

He that A  
HE that answereth a matter before he hear it (that is, before he do advisedly hear and consider of it) it is a folly and shame unto him. Chap. 18.13.   

He that B  
HE that begetteth a fool (begetteth him) to his own sorrow: neither shall the father of a fool have any joy. That is, he shall have no true cause of joy in him so long as he continueth in his folly, that is, wicked and ungodly. Chap. 17.21.   

He that C  
HE that causeth the righteous to go a stray by an evil way, shall fall into his own pit: but the entire (or perfect, that is, they that continue in the strait ways of the Lord) shall inherit good things, Cham 28.10  
He that covereth a transgression seeketh love, but he that repeateth a matter, (that is, which reviveth a matter of reproach, in his anger which before lay dead and was forgotten,) separateth a chief friend. That is, he alienateth his mind and affection from him. Chap. 17.9.  
He that curseth his father or his mother, his light shall be put out in obscure darkness. Chap. 20.20.  
He that delicately bringeth up his servant from his youth, at length he will be even as his son. That is, he will grow over bold and saucy, forgetting himself to be a servant, and he will prove contemptuous and injurious against his masters children. Chapter, 29.21.  
He that despiseth the word shall be destroyed, but he that feareth, (that is, reverently regardeth) the commandment, shall be rewarded. Chap. 13.13.  
He that destroyeth hisfather or chaseth away his mother is a lewd and shameful child. Chap. 19.26. Or as followeth. A child which causeth shame and reproach consumeth his father (that is, his father's goods) & causeth his mother to fly from him.  
He that diggeth a pit shall fall therein, & he that rolleth a stone it shall return upon him Chap. 26.28.  
He that dissembleth hatred with lying words, and he that inventeth (or broacheth) a slander is a fool, Chap. 10.18.   

He that F  
HE that findeth a wife findeth a good thing, & receiveth favour of the lord (or thus) and that favour which is from the Lord hath promoted him. Chapter, 18.22.  
He that followeth after righteousness and mercy, shall find life, righteousness and glory. Chap. 21.21.   

He that G  
HE that gathereth in summer is a wise son, but he that sleepeth much in harvest is a son of confusion (or) a son that maketh ashamed. To wit, himself and those that depend upon him, through his improvident folly. Chap. 10.5.  
He that giveth to the poor shall not lack, but he that hideth his eyes (that is, he that will not tender the miseries of the poor) shall have many curses. To wit, not only from men by imprecationes, but specially from God as the avenger of the unmerciful, Chap. 28.27.  
He that goeth about as a slanderer (or a talecarier & backbiter) discovereth a secret but he that is of a faithful heart concealeth a matter. To wit, every such matter as aught in good duty to be concealed. Chap. 11.13.   

He that H  
HE that hateth will counterferte with his lips, but in his inward part (that is, in his heart) he layeth up (or plotteth) deceit.  
Though he speak favourably trust him not, for there are seven abominations in his heart.  
Hatred maybe covered by deceit, but the malice thereof shall be discovered in the congregation. Ch. 26.24.25.26.  
He that hath a good eye shall be blessed: for he giveth of his bread to the poor. Ch: 22.9.  
He that hath knowledge in deed (or knoweth knowledge, that is, how it should be used) spareth his words: for a man of understanding is of an excellent (or of a cool and temperate) spirit.  
Yea even a fool when he holdeth his peace is counted wise, and when he stoppeth his lips prudent. Ch. 17.27.28.  
He that hath mercy on the poor dareth unto the lord: and he will recompense unto him that which he hath given. Ch. 19.17.  
He that hideth his sins shall not prosper: but he that confesseth and forsaketh them shall have mercy. Ch. 28.13.   

He that I  
HE that increaseth his riches by usury and interest gathereth them for him that will be merciful to the poor. Chap. 28.8.  
He that is despised, and hath a servant of of his own, (or is his own servant) is better than he that boasteth himself, and lacketh bread. Chap. 12.9.  
He that is destitute of wisdom (or wanteth heart) despiseth his neighbour: but a man of much understanding (that is, a very discreet man) will keep silence. That is, he will not do as the other doth, Chapter. 11.12.  
He that is first in his own cause (that is, the plantine) seemeth to be just: but when his neighbour, (that is, the defendant) cometh, he (that is, the judge) trieth him. Ch. 18.17. A notable description of a right course of proceeding to judgement.  
He that is greedy of gain troubleth his own house, but he that hateth gifts shall live. Ch. 15.27. To wit a blessed life.  
He that is hasty to anger committeth folly, and a busy body is hated. (or thus) therefore to a prudent man it, (that is, hastiness to anger) shall be odious or hateful. Ch. 14.17.  
He that is merciful rewardeth his own soul, but a cruel man troubleth his own flesh. Ch. 11.17. Read also the next two verses in T. The wicked worketh &c.  
He that is of a large heart (that is, he that is proud and licentious) will make much strife; but he that trusteth in the Lord shall be fat. that is, he shall prosper, Ch. 28.25.  
He that is partner with a thief hateth his own soul yea and he that heareth cursing (that is, any execrable and notorious wickedness) and declareth it not. Ch. 29.24. So far ought every man to be from joining or consenting with the wicked in any ungodly practices.  
He that is flow to anger is better than the mighty man, and he that ruleth over his mind, than he that winneth a city. Ch. 16.32.  
He that is flow to wrath is of great wisdom: but he that is of a hasty spirit exalteth (or lifteth up) folly. Ch. 14.29.  
He that is wise in his business, (or thus) he that attendeth to the word shall find (that is, attain to) good, and blessed is he that trusteth in the Lord. Ch. 16.20.  
He that justifieth the wicked, and he that condemneth the just, they are both a like abomination to the Lord. Ch. 17.15.   

He that K  
HE that keepeth his mouth and his tongue keepeth his soul from afflictions. Ch. 21.23.  
He that keepeth his mouth keepeth his life, but he that prostituteth his lips, it shall be destruction to him. Ch. 13.3.  
He that keepeth the commandment keepeth his soul: but he that despiseth his ways (that is, the ways of God) shall die. Ch. 16.19.  
He that keepeth the fig tree shall eat the fruit thereof: so he that waiteth upon his master shall come to honour. Chapter. 27.18.  
He that keepeth the law is a prudent son: but he that feedeth, (or is acompanion with) gluttons, shameth his father. Chap 28.7.   

He that L  
HE that loveth his soul possesseth his heart, he keepeth understanding that he may find goodness. Ch. 19.8.  
He that loveth instruction loveth knowledge: but he that hateth correction is a fool. (or brutish). Ch. 12.1.  
He that loveth pastime (or jollity) shall be a poor man: & he that loveth wine and oil, (that is, he that is over delicious and dainty) shall not be rich. Chap. 21.17.  
He that loveth pureness of heart: for the grace of his lips, the king shall be his friend. Ch. 22.11.   

He that M  
HE that mocketh the poor reproacheth him that made him so: (that is, he reproacheth the Lord God who maketh either poor or rich whom it pleaseth him) and he that rejoiceth at destruction shall not be unpunished. Ch. 17.5.   

He that O  
HE that oppresseth the poor reproacheth him that made him: but he that hath mercy on the poor honoureth him. That is to say God, who maketh whom he will poor, as before. Ch. 14.31.  
He that oppresseth the poor to increase himself, and he that giveth to the rich shall surely come to poverty. Ch. 22.16.   

He that P  
HE that passeth by, and angrilie meddleth with the strife that belongeth not unto him, is as one that taketh a dog by the ears. Ch. 26.17.  
He that praiseth his friend with a loud voice rising early in the morning, it shall be counted to him as a curse. (That is, it shall not be accepted. A just reward of officious flattery. Ch. 27.14.   

He that R  
he that rebuketh a man shall find more favour at the length, or as Trem: He that rebuketh a man after me (that is, to cause him towalke in the ways of God according to the instructions of K. Solomon) he shall find more favour than he that flattereth with his tongue. Ch. 28.22.  
He that regardeth instruction is in the way of life: but he that refuseth correction causeth to go out of the way. Or thus: The way of life is his that regardeth instruction: but the way of him that refuseth correction couseth to err. Ch. 10.7.  
He that reproveth the wise and obedient ear is as a golden ear-ring and an ornament of fine gold. Ch. 25.12. Read in A. A wise reprover etc.  
He that rewardeth evil for good, evil shall not departed from his house. Chap. 17.13.  
He that robbeth his father and mother, and sayeth it is no transgression, is the companion of a man that destroyeth. (That is, he that wasteth his father's goods and mocketh at all admonition is worthy to have like punishment with the murderer according as his sin is of like nature. Ch, 28. See Deut. 24.21.18. etc.   

He that S  
HE that saith to the wicked, thou art righteous, him shall the people curse, multitudes shall abhor him. But to them that rebuke him shall be pleasure, and upon them shall come the blessing of goodness (or of the good man: He (that is to say, the good and godly man) will kiss the lips of him that answereth upright words. That is, he will greatly reverence such a one. Chap. 24.24.25.26.  
He that seeketh earnestly (to do) good getteth favour: but he that seeketh evil (or as touching him that seeketh evil, that is, to work mischief) it shall come unto him. Ch. 11.27.  
He that sendeth a message by the hand, (that is, by the ministery and see ruice) of a fool, doth as if he should cut off the feet (to wit, of the messenger after that he hath commanded him his service) and so drink the fruit of cruelty. For it were better and more safe, (specially in matters of great consequence) not to send at all, then to send a fool, whether he be ignorant, or having meet knowledge, be known to be unfaithful. Chap. 26.6.  
He that soweth iniquity shall reap affliction, and by therod of his own anger he shall fall. Chap. 22.8.  
He that spareth his rod hateth his child, but he that loveth him nourtureth him betime. Chap. 13.24.  
He that speaketh truth will show righteousness: but a false witness useth deceit. Chap. 12.17. Or thus. He that showeth that which is right speaketh the truth: (this doth a very faithful witness, he regardeth not only what is true, but also what is meet to be spokon as jer. 4.2.) but a witness of falsehoods (that is, an arrant false witness, such a one as we call a knight of the post, who hath set his faith to sale) uttereth deceit. That is, he doth for advantage sake either disguise at his pleasure or utterly falsify or deny the truth.   

He that T  
HE that taketh away the garment in the cold season is like vinegar poured upon nitre, or like him that singeth songs to a heavy heart. Chap. 25.20. (Or as Trem. according to the, usual signification of the first word of the sense no, and as all things seem most aptly to agree thus. As he that putteh on a garment in the cold season, or vinegar upon niter, so is he that singeth songs to a troubled mind. That is, he comforteth the heavy heart, as the garment causeth warmth to the cold body, and as vinegar resolveth niter & maketh it fit for use, whether for scouring or any other service.  
He that tilleth his land shall be satisfied with bread; but he that followeth after vain things, (That is, which spendeth his time unthriftily) is destitute of understanding. Chap. 12.11. And Chap. 28.19. he shall be filled with poverty.  
He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise in heart. Chap. 11.29.  
He that trusteth in his own heart is a fool, but he that walketh in wisdom (that is, he that walketh in the fear of God & maketh him his stay) shallbe delivered. Chap. 28.26.  
He that turneth away his ear from hearing the law, even his prayer is abominable. Ch. 28.9.   

He that W  
HE that walketh on forward in his integrity is righteous: and blessed shall his children be after him. Or thus. The righteous man walketh on forward in his integrity, and blessed, etc. Chap. 20.7.  
He that walketh on in his righteousness feareth the Lord: but he that is lewd in his ways despiseth him. Chap. 14.2.  
He that walketh uprightly (or entirely) shallbe saved: but he that is stoward in either of his ways, (to wit, either on the right hand or on the left; either in excess or in defect, that is, in any extreme wickedness) shall once fall. (Or) fall in one of them. Chap. 28.18.  
He that walketh uprightly (or entirely, as before) walketh boldly, but he that perverteth his ways, shall be known. (Or made an example. To wit, by some judgement of God that other may learn to beware. Chap. 10.9 as it followeth verse 10. He that winketh, etc.  
He that walketh with the wise shall be wise; but he that is a companion with fools shall be afflicted, (or rather) will wax worse. Chap. 13.20.  
He that winketh with the eye, (that is, the close dissembler) who worketh sorrow, & the foolish in talk shallbe beaten. Or, shall bring trouble upon himself. (That is, both the one and the other shall be punished. Chap. 10.10.  
He that withdraweth corn, (or) As touching him that withdraweth corn, the people will curse him: but blessing shall be upon the head of him that setteth it forth to sell. C. 11.26   

H I  
HIgh talk (or excellent speech) be cometh not a fool, (that is, to utter it) (or) is nothing pleasant to a fool, (to wit, when he beaneth it from the mouth of an other:) much less lying talk (is pleasing) to him that is well disposed. (Or beseemeth) a Prince, or chief man. Chap. 7.17.   

H O  
HOnour the Lord with thy riches, and with the first fruits (or chief) of all thine increase. So shall thy barns be filled with abundance and thy presses shall gush out with new wine. Chap. 3.9.10.  
House and riches are inheritance from fathers (or ancestors) but a prudent wife cometh from the Lord. Chap. 19.14.    

I  
IF a wise man contend, (or reason the matter) with a foolish man, whether he be angry or laugh, yet there is no rest. Cham 29.9. as Luke. 7.31. etc.  
If he that hateth thee be hungry, give him bread to eat, & if he be thirsty give him water to drink: For thou shalt (as it were) heap coals upon his head, (that is, thou shalt this way best win his love if he will be gained, or execute the best revenge in leaving him to the judgement of God, if he will continue his malice) and the Lord will recompense thee. To wit, all which thou mayst seem to have cast away upon thine enemy. Chap. 25.21.22.  
If thou be faint in the day of adversity, thy strength is small. Or after an other pointing of the sentence thus. If thou behave thyself faintly (or remissly & negligently,) thy strength shall be small (or streighted) in the time of straightness. Or adversity. Deliver them that are drawn to death; (that is, such as are violently and not by due course of justice haled to death) for wilt thou withdraw thyself from such as are going aside to death (or slaughter?)  
If thou say, behold, we knew it not: shall not he that pondereth the hearts understand? and he that keepeth thy soul, shall not he know? and will not he also recompense every man according to his works? Chap. 24.10.11.12. A precept to those that have lawful power in their hand to rescue the oppressed: and also to such as be in favour with chief magistrates that they do solicit their cause: finally to every one of the servants of God that they mutually help one an other against the injuries of the wicked and ungodly.  
If thou have found honey eat that which is sufficient for thee, least being full of it thou do vomit it:  
So make thy foot precious (to wit, by withdrawing it) from thy neighbour's house, lest he be glutted with thee and hate thee. Chap. 25.16.17.  
In all labour there is abundance (or some profit arising by it) but when the lips only talk, all goeth to wrack, Chapter 14.23.  
Incline thine ear and hear the words of the wise, and apply thine heart unto my knowledge:  
For it shall be a pleasant thing, if thou keep these things in thy belly, and if they be directed together in thy lips: If thy confidence shall be in the Lord; and if also thou wilt do that which I have this day made known unto thee.  
Have I not written to the excellent things (or most princely sayings) consisting in counsels and knowledge;  
Making known unto thee that which is certain, even the words of truth, that thou mayst answer with words of truth to them that shall send unto thee? etc. Ch. 22.17.18.19.20.21.  
In many words (or) By a multitude of words, (that is, though he that is faltie use never so many words to excuse himself) iniquity ceaseth not: (that is, the fault is never the less for that) therefore he that is wise refraineth his lips. To wit, as one being content to take a rebuke when his fault is laid open before him. Ch. 10.19.  
Instruction is evil to him that forsaketh the way, (that is, he accounteth it evil, he cannot like of it no more than the rogue or vagabond person liketh to be directed to go to the place where he should be, to follow the duties of some honest calling) and he that hateth correction shall die. Chapter 15.10.  
Intend (or practice) not any hurt (or mischievous device) against thy neighbour who dwelleth without fear by thee.  
Strive not with any man causeless, when he hath done thee no harm, Chapter, 3.29.30.  
In the fear of the Lord there is an assured strength, (or a strong assurance,) and his children shall have hope. Or rather thus, for he will be to his children as a place of rescue. Or succour. Ch. 14.26.  
In the house of the wise man there is very desirable (that is very precious) treasure and oil: but a foolish man devoureth it. Ch. 21.20.  
In the light of the King's countenance is life, and his favour is as a full cloud of the latter rain. Chap. 16.15.  
In the lips of him that hath understanding wisdom is found: but the rod must be at the back of him that wanteth heart. That is, of him that is destitute of wisdom Chap. 10.13.  
In the mouth of the foolish man is the rod of pride, (that is, such proud and naughty speeches which are as a rod to cause himself to be beaton with all) but the lips of wise men do preserve them. To wit, themselves from punishment through their wise ordering of their speeches. Ch. 14.3.  
In the multitude of people is the honour of the king; but for want of people cometh the destruction of the prince. Ch. 14.28.  
In the prosperity of the righteous (that is, when they prosper or when it goeth well with them) the city rejoiceth (to wit, all godly minded Citizens) Yea with shouting) or singing do they rejoice) when the wicked perish. to wit, whether by the ordinary visitation and hand of God or by any extraordinary judgement. For it goeth well with the sheep when the Wolf is worried etc. Chapt. 11.10.  
In the transgression of a man is an evil snare, but the righteous do sing and rejoice. To wit, as having the liberty and peace of a good conscience. Ch. 29.6.  
In the transgression of the lips is the snare of a wicked man, but the just shall come out of adversity Ch. 12.13.  
joy cometh to a man by the answer of his mouth: and o how good is a word (or a thing) in his due season. Changed 15.23.  
I passed by the field of the slothful man, and by the vineyard of the man destitute of heart (that is, of understanding.)  
And behold it was all grown over with thistles: and nettles had covered the face thereof, and the stonewall thereof was broken dowen.  
Then I beheld, I considered it well, I looked upon it, I received instruction.  
Yet a little sleep, a little slumber (or thus) By a few short sleeps, by a few short slumbers, by a little while fowlding of the hands to lie down (or) in playing the slug still,  
Therefore (or in the mean while) thy poverty cometh as a speedy traveler (or wayfaring man) and thy necessity like an armed man, (to wit to take the sluggard unarmed and in his naked bed so as there can be no resisting) Chapter, 24.30.31.32.33.34. Read in G. Go to the pismire etc.  
It is a man's honour to cease from strife, but every fool will be meddling, (or) will make himself business. Chap. 20.3.  
It is an abomination for Kings to commit wickedness: for the throne is established by justice. Chap. 16.12.  
It is a pastime to a fool to do wickedly: but wisdom to a man of understanding, that is, it is his delight to exercise or practise that which is according to true wisdom. Ch. 10.23.  
It is a snare to a man (to wit, such a snare at will entrap him to destruction) to devour that which is sanctified and after vows to inquire (to wit, with a mind to elude or call them back again. Ch. 20.25.  
It is better for a man to meet a bear, rob of her whelps, than a fool in his folly. Or thus, as the words will well bear. Let a man meet a she bear rob of her whelps, and not a fool in his folly. (That is, while he is in his rage.) As though he should say: this were more perilous and unavoidable than that. Ch. 17.12.  
It is better to dwell in a corner of the house roof (to wit, of the flat roof as the people of Israel used to build) then with a contentious woman in a wide house. (Or) in a house of society. That is, fit and commodious for man and wife to dwell comfortably therein. Ch. 21.9. And the same again. Ch. 25.24.  
It is better to dwell in the wilderness then with a contentious and angry woman. Ch. 21.19.  
It is joy to the just to do judgement; but it is a destruction (or as one would say, it is a death) to the workers of iniquity. To wit to do that which is equal and right. That is to say, they utterly abhor and shun it. Ch. 21.15. Read in E. Enter not &c.  
It is nought, it is nought, (that is, it is very nought, the worst that ever I handled &c.) saith the buyer: but when he is gone a part, he boasteth himself. To wit, of his good pennyworth; how like ye my bargain sayeth he, have I not hucked well etc. Here therefore is the fault: the correction of it followeth.  
There is gold (saith K: S:) and plenty of precious stones (to wit, in the hands of the buyer and seller) but the lips of knowledge are the most precious jewel. (or the instrument and implement or merchandise of greatest price) to wit, when as men have a conscionable regard of that which they speak both in buying and selling, and in all other their contracting and dealing one with an other Ch. 20.14.15.  
It is not good to accept the person of the wicked, to cause the righteous to fall in judgement, Ch. 18.5.  
It is not good to eat overmuch honey, neither is it any glory for men to search after their own glory, Changed 25.27.  
judgements are prepared for scorners, and stripes for the back of fools, Ch. 19.29. Readin A. A wicked witness etc.  
justice exalteth a nation: but sin is a shame (or reproach) to any nation. Or people. Ch. 14.34.   

K  
Keep thine heart with all diligence: for thereout cometh life. Ch. 4.23. Read in A. Above. etc.   

L  
LAy no wait o wicked man against the house of the righteous; spoil thou not his resting place. For be it that a just man fall seven times yet he riseth again: (to wit, by the holy help and hand of God) but the wicked they fall together (or all at once) in their mischief. That is, God casteth them down by an irrecoverable and deadly downfall. Ch. 24.15.16.  
Let an other man praise thee and not thine own mouth: a stranger and not thine own lips. Ch. 27.2.  
Life is in the way of righteousness, and in that path way is no death. That is, immortality and everlasting deliverance from death and from all fear of death is there to be found. Who therefore should not be effectually moved to enter that path and to walk constantly in it? Ch. 12.28.  
Love not sleep, lest thou come to poverty; open thin eyes, (that is, be diligent in following the duties of thy calling) and so be thou satisfied with bread. Or, thou shalt be satisfied with bread. Ch. 20.13.   

M  
MAke no friendship with an angry man, neither go thou with the furious man: Lest thou learn his ways, and receive destruction (or a snare) to thy soul. That is, such a snare as should endanger thy soul to the heavy displeasure of God, Ch. 22.24.25.  
Many devices are in man's heart: but the council of the Lord it shall stand. Chap. 19.21.  
Many do seek the face of the ruler: but every man's judgement, cometh, from the Lord. Ch. 29.26.  
Many men, (or thus) As touching the multitude (or greater part of men) every one maketh boast of his goodness: but who can find a man of faithfulness? That is to say, a man that is very faithful indeed. Ch. 20.6.  
Many reverence the face of the Prince. Or thus; Many make suit to the prince: (or to him that is frank and liberally minded:) and every man is friend to him that giveth gifts. Or, that is bountiful, Ch. 19.6. But it is contrariwise with the poor man who is cast off on all hands, as it followeth in the next verse. Read in A. All the brethren etc.  
Mercy and truth: Or we may read thus: Clemency and faithfulness preserve the king, and he establisheth his throne by clemency. Or mercy. Ch. 20.28.  
Much food is in the field of the poor: but the field is destroyed without discretion. Or as followeth. Much food cometh to the poor by tillage: but there is that consumeth himself through neglect of his duty. He meaneth even some of such as have (as we speak) much to take to, Ch. 13.23.  
My son, be wise and rejoice my heart that I may answer him that would reproach me in any matter. Ch. 27.11. Mark here how notably the good bringing up of children pleadeth for the credit and estimation of Parents.  
My son, eat honey for it is good, and the honey comb which is sweet to the roof of thy mouth: So know that wisdom will be to thy soul if thou shalt find it; for there shall be a reward and thy hope shall not be cut off. Ch. 24.13.14.  
My son, fear the Lord and the King, and have no fellowship with them that are seditious (or lose and licentious) for their destruction shall rise up suddenly; and who knoweth the ruin of them both? That is, both of the inordinate and licentious themselves, and also of those that shall sort and company with them. Ch. 24.21.22.  
My son, give me thy heart, and let thine eyes delight in (or heedfully observe) my ways: For a whore is as a deep ditch, and a strange woman (that is, such a one as estrangeth herself from the holy ways of God: as Chap. 2.16.17.) Is as a narrow pit. Also she lieth in wait as for a pray, & increaseth transgressors among men.  
To whom is woe? To whom is alas? (or sorrow.) To whom is much strife? To whom is babbling? To whom are wounds without cause? (that is, even such as he may thank no body for but himself) to whom is the redness of the eyes? Even to them that tarry long at the wine; to them that go and seek after mixed wine.  
Look thou not upon the wine when it waxeth red, and uttereth his colour in the cup, and goeth down pleasantly (or rather thus) and moveth itself (or sparteleth and springeth, to wit, in the cup) as being of the right (or best) kind.  
In the end thereof, it will bite like a serpent, and sting like a cookatrice (or viper.)  
Thine eyes will look upon strange women, and thine heart will speak lewd things.  
And thou shalt be as one that lieth in the midst of the sea, yea as one that lieth in the top of the mast. That is, greatly reeling and staggering too and fro.  
They have stricken me (wilt thou say) but I was not sick, they have beaten (or pummeled) me, but I felt it not: when (therefore) I shall awake, (to wit, as one hane slept away the former drunkenness) I will to it again, I will seek it yet more. Chap. 23.26.27.28.29.30.31.32.33.34.35. A lively description of the beastly unsatiableness & miserable condition of the drunken man.  
My son, hear thy father's instruction, and forsake not thy mother's teaching: for they shall be a comely ornament to thy head and as chains for thy neck. Chap. 1.8.9.  
My son, hearken unto my words, incline thine ears to my sayings.  
Let not them (that is, the wicked, to wit, by any persuasions of theirs to the contrary) cause that they (to wit, my words) should departed from thine eyes, but keep them in the midst of thy heart.  
For they are life unto those that find them, and healthful to the whole flesh of every of them.  
Above every watch watch over (or keep) thine heart, for from it are the outgoings (or issues, that is. the actions) of life.  
Put away from thee a froward mouth, and remove wicked lips far from thee. Let thine eyes behold the right (or look right forth) and let thine eyelids look directly before thee.  
Ponder the path of thy foot, yea let all thy ways be ordered aright: (or well settled and stayed:) Turn not to the right hand nor to the left, but remove thy foot from evil. That is, from every bypath of sin. Ch. 4. verses. 20.21.22.23.24.25.26.27.  
My son, if sinners entice thee consent thou not. Chap. 1.10. etc. And verses 15.16. My son walk thou not in the way with them, refrain thy foot from their path: For with their feet they run to evil, and they make haste to shed blood, etc.  
My son, if thine heart be wise, my heart shall rejoice, and I also; (that is, I shall wholly or thoroughly rejoice, even I that am thy father.) yea my reins shall rejoice, when thy lips speak righteous things.  
Let not thy heart be envious against sinners: but let it be in the fear of the Lord continually: Or, let it imitate those that are constant in the fear of the Lord: For surely there is a reward, and thy hope shall not be cut off. Chap. 23.15.16.17.18.  
My son, if thou be surety for thy neighbour, (or friend) and hast stricken hand with a stranger, Thou hast snared thyself with the words of thy mouth, thou art taken with the words of thine own mouth. (To wit as it were in the net of the fouler, or in the trap of the hunter.)  
Do this now o my son, and deliver thyself, seeing thou art come into the hand of thy neighbour: (To wit, of him for whom thou art become surety, for whom, and by tendering of whose credit, thou hast endangered thine own self, and standest bound to pay the debt if he neglect to do it:) Go thou, humble (or submit) thyself, (to wit, unto the creditor, that if need be thou mayest find him favourable) and earnestly solicit, (or do thou mightily importune) thy neighbour, (that is, him for whom thou art surety, to wit, lest he break day, etc.  
Give no sleep to thine eyes, nor slumber to thine eyelids.  
Deliver thyself as a roe (that is, as a swift dear) from the hand of the hunter, (to wit, as one all ready taken by the heel) and as a bird from the hand of the fowler. Chap. 6.1.2.3.4.5.  
My son, bear no more the instruction. that causeth to err from the words of knowledge. Or as followeth. Leave off (or cease) my son, to err from the words of knowledge, to the end thou mayst hearken to instruction. That is, that thou mayest be a true and profitable scholar in the schoolhouse of God; which possibly cannot be till thou renounce the vanity of thine own erroneous ways. Chap. 19.27.  
My son despise not the chastening of the Lord, neither be thou grieved at his correction. Or let it not be tedious unto thee, that is, anoide either extremity, and labour to make a good and holy use of every visitation, blessing the Lord in them. etc.  
For the Lord correcteth him whom he loveth, even as a father doth the child in whom he delighteth. Or, to whom he wisheth well. Chap. 3.11.12.   

N  
O  
OF a Prince that hearkeneth to lies, all his servants are wicked. Chap. 29.12.  
O how much better is it to get wisdom then gold; and to get understanding (o how much more) to be desired above silver! Chap. 16.16.  
Only by pride doth man make contention, but with the well advised is wisdom. Chap. 13.10.  
Open rebuke is better than secret (or concealed and hidden) love. That is, such love as is idle, and faileth in the necessary dnetie of it. The wounds (that is, the most sharp rebukes) of a lover (that is, of a loving friend, such a one as loveth indeed) are faithful: but the kisses of an enemy (or of him that hateth, though he pretend friendship) are to be prayed against. (Or, to be had in execration how pleasant or fawning soever they be. Ch. 27.5.6.  
O thou my son, hear and be wise; and let thine heart go this way. (To wit, which I shall now show thee.) Keep not company with those that be drunken with wine, nor with those that glut themselves with meat: For the drunkard & the glutton shallbe poor and drowsiness (to wit, that which followeth and accompanieth drunkenness and gluttony) clotheth with rags. That is, maketh such as take that course, to go in ragged coats.  
Obey thy father that hath begotten thee, and despise not thy mother when she shall be old.  
Buy the truth but sell it not; even the truth of wisdom and instruction and understanding. Or in this sense. Buy all these and sell none of them but keep them by thee as jewels for ever to be known by.  
The father of the righteous shall greatly rejoice, and he that begetteth a wise child, (that is, such a child as in time embraceth the holy wisdom and fear of God) hath joy of him. (Wherhfore thou for thy part,)  
Let thy father rejoice, and thy mother: (to wit, for thy wisdom and godliness which they shall perceive in thee:) yea let her that bore thee rejoice. Ch. 23. verse. 19.20.21.22.23.24.25.   

P  
PLeasure is not comely for a fool, much desk that a servant should bear rule over princes. That is, it is not meet that such a one should bear rule who standeth in more need to be ruled himself Chap. 19.10.  
poverty and shame (or reproach) shall be to him that refuseth (or withdraweth himself from) instruction: but he that regardeth (that is, which continuoth in regarding or observing correction, to wit, so as he will end his life thereafter) shall be honoured. Ch. 13.18.  
Prepare thy work without, and make ready thy things in the field, (or thus) and get that for thy use (or commodity) which is in the field (that is, do the most necessary things first) and after also thou shalt build thy house. Ch. 24.27.  
Pride goeth before destruction, and an high mind before the fall. Ch. 16.18.  
Proud, haughty, and scornful is his name, who in his wrath worketh arrogancy. That is, who carrieth himself proudly in his anger. Ch. 21.24.   

Q  
R  
Remove not the ancient bounds, neither enter thou into the fields of the fatherless: to wit, with a mind to dispossess them of their right:  
For their redeemer (or a venger) is mighty, he will plead their cause against thee. Ch. 23.10.11.  
Riches avail not in the day of wrath: (that is, when God shall enter into judgement with the wicked rich man) but righteousness deliveeth from death. That is, they that love and practise righteousness in the obedience of the true justifying faith, find favour with God, and shall escape from death to life Chapt. 11.4.  
Riches gather many friends, but the poor man is separated from his neighbour, Chap. 19.4. and verse. 6. Read in M. Many reverence etc.  
Righteous lips are the delight of Kings (to wit, of good Kings, and when they be affect as they ought to be) and he (that is, the good King) loveth him that speaketh right things. Ch. 16.13.  
Righteousness preserveth him that is entire (or sound and upright) in the way: but wickedness overthroweth the man of sin. that is, such a one as hath given himself up to sin. Ch. 13.6.  
Rob not the poor because he is poor, (as though he should say, let even his poverty be as letters of protection to safe conduct him from all injurious dealing) neither oppress the afflicted, in the gate, (that is, in the place of judgement and under colour of law:  
For the Lord will plead their cause, and spoil the soul of those that spoil them: that is, he will utterly spoil them. Chap. 22.22.23.   

S  
Say not, I will recompense evil, but wait upon the Lord, & he will save thee Ch. 20.22.  
Scornful men bring the city into a snare, (or) set it on fire. Towit, as being the bellows of contention) but wise men (to wit, such as have wise regard of common peace and tranquilitte) turn away wrath That is, they meet with & prevent seditions &c. Ch, 26.8.  
Seest thou a man diligent in his business? He shall stand before kings, he shall not stand before the base sort. Chapter 22.29.  
Seest thou a man hasty in his words (or matters and business,) there is more hope of a fool then of him. Ch. 29.20.  
Seest thou a man wise in his own eyes (that is, in his own conceit, standing as it were in his own light as we say,) there is more hope of a fool then of him, Ch. 26.12.  
Slothfulness causeth deep sleep to fall upon a man (whereby cometh want) and the deceitful person shall be hungry. Or afamished. That is, one punishment shall be for both these sins, as usualle meeting in one & the same person Ch. 19.15.  
Smite a scorner, and the foolish (or simple) man will be made wary: and by reproving him that is prudent, he (that is, the simple man) will understand knowledge. The meaning is that either way the simple man will be helped notwithstanding he be of meet capacity. Chapter. 19.25. Read again in W. When the scorner etc.  
Speak not in the ear of a fool, for he will despise thee with the wisdom of thy sayings, Ch. 23.9.  
Surely it is not good to condenn the just, nor that princes should smite such for equity. Or thus in an other construction. neither is it equal to smite such as are well disposed. Ch. 17.26.   

T  
TAke his garment that is surety for a stranger & a pledge of him that is surety for strange woman, Chap. 20.16. And again Chapter 27.13. The meaning is, that God permitteth that suchas will be so rash, and foolish (notwithstanding his admomtion to the contraris) that they should pay well for it.  
Take away the dross from the silver, and there shall proceed a vessel for the finer. Or thus. As by taking away etc.  
So by talding a way the wicked from before the King, his thorn shall he established in righteousness. Chap. 25.4.5.  
Teach (or as we may read it) catechize a child in the trade of his way (or concerning that course of life which be is to enter into, That is, how he is to walk in good dut is both toward God and man in the faith and obedience of the Gospel) & even when he shall be old he will not depart from is. Ch. 22.6. A notable and most gracious encouragement for all christian Parents to bring up their children even from their young years in the nurture and information of the Lord.  
That which is to be desired of a man is his goodness, Or thus: That which a man ought chiefly to desire, is his goodness: (that is, that he may be kind and bountiful, than the which nothing beseemeth a man more): but a poor man is better than a liar Chapter. 19 22.  
That which the wicked feareth shall come upon him: but God will grant the desire of the righteous. Ch. 10.24. The next verse may be a further exposition of this. Read in A. As the whirlwind. etc.  

The B  
THe beginning of strife is as one that openeth the waters: therefore ere the contention be meddeled with, leave off. Or thus. He that is the beginning of strife, is as one that openeth a passage for the waters (to wit, of such as are dammed or banked up) wherefore ere it break forth (or spread itself) leave off the contention. Chapter. 17.14.  
The beauty (or ornament) of young men is their strength, (or valour) and the glory of the aged is the grey head. (Or thus) and the grayness (or whiteness) of the hair is a seemly (or reverend) gracing to the aged. Ch. 20.29.  
The blessing of the Lord it maketh rich, and he doth add no sorrow with it. Ch. 10.22.  
The blueness (to wit, of the flesh) and the wound (or stroke that fetcheth blood) yea stripes that pierce to the bowels of the belly (that is, which make the heart akeas we say) serve to purge (or are the instruments for the purging, that is, for the curing and amending of) the evil man. He meaenth such a one as we call stark nought or a very bad one. And thus we may see how necessary severity is allowed and commended of God. Ch. 20.30.   

The C  
THe crown of the wise is their riches, but the foolishness of fools is foolishness. To wit, still: that is, fools are never the wiser though they be rich, and therefore their riches is no crown or ornament but rather a reproach unto them, seeing, having riches they neither know nor regard to use them well, but are vassals unto them. Chap 14.24.   

The D  
THe deceitful man shall not roast that which he hath taken in hunting: he that is diligent (enjoyeth) the precious riches (or wealth) of man. Ch. 12.27.  
The desire of the righteous is only good (that is prosperous) but the hope of the wicked is indignation. That is, howsoever they hope for good, that falleth out which grieveth and vexeth them as a just punishment from the wrath and indignation of God. Ch. 11.23.  
The desire of the slothful slayeth him, in so much as his hands refuse to work.  
He evermore coveteth, gredilie; but the righteous giveth and spareth not. Or withholdeth not. To wit, his hands either from giving according to his ability, or from diligence in his honest labour. Chapter. 21.25.26.  
The discretion of a man causeth him to defer his anger (or maketh him long suffering) and it is his glory to pass by an offence. Ch. 19.11.   

The E  
THe ear that hearkeneth to the correction of life, shall remain among the wise. Ch. 15 31.  
The evil man is snared by the wickedness of his lips, but the just shall come out of adversity. Or thus, In the transgression of the lips is the snare of an evil man etc. as before. Ch: 12.13.  
The evil shall bow (or in the present tense, do bow) themselves before the good, and the wicked at the gates of the righteousse. This doth God of his mercy bring to pass many times, how contrary so ever it be to the liking of the wicked. Ch. 14.19.  
The eyes of the Lord are in every place beholding the evil and the good. Chap. 15.3.  
The eyes of the Lord preserve knowledge, (that is, he preserveth all such as have carewisely to understand, and to do the will of God) but he overthroweth the words of the transgressor. That is, whatsoever he undertaketh, according to the folly of his own heart. Ch. 22.12.  
The excellent that form all things both rewardeth the fool, and also rewardeth transgressors. Ch: 26.10. A sentence of great difficulty from the variety of the hebrewe construction. Read in A. As a throne etc.   

The F  
THe fear of man layeth a snare (that is, his own fear is a snare to himself) but he that trusteth in the Lord shallbe exalted. (That is, he shall be lifted up and set as it were on a high place out of danger. Ch. 29.25.  
The fear (or rather) The terror of the King is like the roaring of a young Lion (that is, it is most fierce and terrible) he against whom he is angry, sinneth against his own soul, (that is, he putteth himself in the peril of his life by provoking him) Ch. 20.2.  
The fear of the Lord increaseth the days: but the years of the wicked shall be diminished. Ch: 10.27.  
The fear of the Lord is a well springe of life to avoid the snares of death. Chap. 14.17.  
The fear of the Lord is the beginning (or as the word also signifieth, the excellency & chiefty) of knowledge, but fools despise wisdom and instruction. Ch. 1.7.  
The fear of the Lord is the instruction of wisdom and before honour goeth humility. Ch. 15.33. Or rather thus, The instruction of wisdom goeth before the fear of the Lord, and humility before honour. But how then may it be said as in the sentence next before, that the fear of the Lord is the beginning of knowledge. Answer. Instruction is the means and instrument to give wisdom; but knowledge is not hearty embraced until God by his holy Spirit, doth, work a reverend regard of it.  
The fear of the Lord tendeth to life (or is for the maintenance and nourishment of life that is to say, of spiritual life:) he that is once satisfied therewith shall continue so, neither shall he be visited with evil. Chap. 19.23.  
The fining pot is for silver (that is, for the trying and fining of sluer) and the furnace for gold, yea every thing according to his dignity (or answerable to that use for the which it is praised) But though thou shouldest bray a fool in a mortar among wheat brayed (or as between the mil or querne stones) with a pestle, yet would not his foolishness departed from him. Chap. 27.21.22. Behold therefore how deeply & strongly naughtiness is settled in our corrupt nature which can not by any means be beaten out but by the almighty grace of the spirit of God.  
The foolish do inherit folly (that is, they hold is & rejoice in it as in an inheritance) but prudent men make knowledge their crown. Chap. 14.18.  
The foolish make a mock of sin) or rather as followeth) Sin (or guiltiness of sin) is a mean to set fools at one (or to bring them into a fools paradise as one would say,) but among the righteous, that which is acceptable, to wit, that which God alloweth, worketh content and agreement among them, Chap. 14.9.  
The foolish man will believe everything, but the prudent man will consider his steps, Ch. 14.15.  
The foolishness of a man perverteth his way and his heart fretteth against the lord Read in A. As well. etc. Chap. 19.3.  
The froward in heart findeth (or attaineth to) no good thing: and he that hath a naughty tongue (or is guileful and crafty in his tongue, that is, he who hath a glibbe tongue to carry matters this way and that way to serve his own turn) he shall fall in evil. Ch. 17.20.  
The fruit of the righteous is the fruit of the tree of life, and he that winneth souls is wise. Or thus. For he being wise instructeth souls. To wit, in the way of life and salvation. Chap. 11.30.   

The G  
THe gathering of treasure, (word for word, the work of treasures, that is, about the gathering of treasure,) by a deceitful tongue, is as vanity tossed (or driven) to and fro: they seek death. To wit, which seek riches so. Chap. 21.6.  
The glory of God is to hide a thing, but it is the honour of kings to search out a matter. The heavens in height and the earth in deepness, & the heart of kings cannot be searched out. (Or there is no searching out of them.) Ch. 25.2.3. The first of those proverbs which the men of Hezekiah king of juda copied out.  
The good man shall give (or deliver over) his inheritance to childres children (that is, God wilso bless his posterity.) And the riches of the sinner are laid up for the righteous. C. 13.22.   

The H  
THe hand of the diligent shall bear rule, but the idle (or deceitful hand) shallbe under tribute. Chap. 12.24.  
The heart knoweth the bitterness of the own soul, (that is, of itself) and no strange thing shall intermingle itself with the joy thereof. That is, as every man is affected either well or ill, so he liketh or disliketh, keepeth or shuneth company, etc. Chap. 14.10. Read the 9 verse. The foolish make a mock of sin etc. This seemeth to render a reason of that.  
The heart of him that hath understanding seeketh knowledge (that is, it continueth in seeking) but the mouth of fools is fed with foolishmesse. Chap. 15.14.  
The heart of man purposeth his way: but the Lord doth direct (or order and dispose) his steps. Chap. 16.9.  
The heart of the righteous studieth (or meditateth) what to speak, but the mouth of wicked men belcheth out (that is, rudely and rashly babbleth out) evil things. Ch. 15.28.  
The heart of a wise man guideth his mouth wisely and he addeth (or furthereth) doctrine by his lips. Chap. 16.23.  
The heart that is declined (or he whose heart is turned back) shallbe satiate with the own ways, but a good man (will departed) from him. That is, he will be shy of his company. Ch. 14.14.  
The hope that is deferred maketh the heart to faint; but when the desire (that is, the thing desired) cometh, it is as a tree of life. Chap. 13.12.  
The house of the righteous hath much treasure (or strength: that is, it is firmly established) but by the revenues of the wicked man, his house is disturbed. Chap. 15.6.  
The house of the wicked shall be destroyed: but the tabernacle of the righteous shall flourish. Chap. 14.11.   

The I  
THe instruction of a wise man is as a wellspring of life to turn away, (that is, it teacheth us to turn away or departed from) the snares of death. Chap. 13.14.   

The K  
Hhe king's heart is in the hand of the lord as the rivers of water, he turneth it whithersoever it pleaseth him. That is, he maketh it sail as it were a still flowing stream to strue his own most holy purpose & counsel in all things. Chap. 21.1.  
The king's wrath, is like the roaring of a young Lion, but his favour is like the dew upon the grass. Chap. 19.12.   

The L  
THe labour of the righteous tendeth to life, (that is, to the necessary & comfortable main tenance of life in the fear of God) but the revenues of the wicked to sin. That is, they are consumed to serve their wicked lusts. Ch. 10.16. The liberal person (in heb. The soul of blessing that is, he that is heartily beneficial) shall have plenty (in Heb. shall be fat. i. shall prosper) and he that watereth abundantly shall pour forth the more. In Heb shall cast forth, that is, God will bless him with such increase that he shall be able so to do. Chap. 11.25.  
The light of the eyes rejoiceth the heart, and good hearing (that is, the hearing of good things) maketh the bones fat. Chap. 15.30. Read the next verse. in T. The ear. etc.  
The light of the Lord is the soul of man: Or rather thus. The soul of man is as a light (or candle) of the Lord (that is, which the Lord hath lighted and set up in him) wherewith he (that is to say man) searcheth all the bowels of the belly. That is, by the light of his understanding he findeth out very secret things. Chap. 20.27. This may be more particularly referred to the king of whom we read in the 16. verse next before. Read in A. A. wise King. etc.  
The light of the righteous shall rejoice, (that is, it shall be bright; their prosperity and happiness shall be glorious) but the candle of the wicked shallbe put out. That is, all their pomp shall vanish & come to nothing. Ch. 13.9.  
The lip of truth (that is, which speaketh the truth) is established for ever, but a lying tongue endureth but a moment. Or while I might never so little move my foot. Or in the turning of a hand. etc. Chap. 12.19.  
The lips of the righteous do feed many: but fools shall die for want of wisdom. In Heb. Forwant of heart. Chap. 10.21.  
The lips of the righteous do know (or regard) that which is acceptable: (and consequently they find favour) but the mouth of the wicked speaketh froward things. Even such as procure their own overthrow. Ch. 10.32.  
The lips of the wise do spread abroad knowledge: but the heart of the foolish that which is not right. That is, they set their minds to spread abroad false doctrine, etc. Ch. 15.7.  
The Lord hath made all things for his own sake, yea even the wicked for the day of evil. Chap. 16.4.  
The Lord hath made even both these, the ear hearing, and the eye seeing. Chap. 20.12. See in the letter A. A child, etc.  
The Lord is far from the wicked: but he eareth the prayer of the righteous. Ch. 15.29.  
The Lord will destroy the house of proud men: but he will establish the border of the widow, Ch. 15.25.  
The Lord will not famish the soul of the righteous, but he thrusteth away the substance of the wicked. Ch. 10.3.  
The lot causeth contentions to cease, yea it endeth the strife betwixt the mighty. To wit, in such cases as can not by ordinary course of trial be judged and compounded C. 18.18. Whereof read verse 17. in H. He that is first.  
The Lot is cast into the lap, but the whole disposition thereof is from the Lord. Ch. 16.33.  
The lying lips are abomination to the Lord; but they that deal truly are his delight, Chap. 12.22.   

The M  
The memorial of the just shall (continue) as ablessing, (that is, God shallbe praised in the honourable and thankful remembrace of them) but the name of the wicked shall rot) that is, there shall be no grateful mention made of them in the church of God; nay they shall hear their just and deserved reproach. Chap. 10.7.  
The mouth of a righteous man is a well spring of life (that is, he is plentiful in gracious speech to his own comfort and to the edification and refreshing of other) but iniquity covereth the mouth of the wicked. (that is, his own hurtful speeches and actions do as it were choke and smother himself. Read in B. blessings. etc. Chap. 10.6.11.  
The mouth of strange women, is as a deep pit, he with whom the Lord is grievously angry (or whom he hath in detestation) shall fall there. Ch. 22.14.  
The mouth of the just man will be fruitful in wisdom: but it (that is wisdom) is ent off from the tongue (that speaketh) froward things. That is, to say, wisdom can no more fructify and prosper there then though bough which is pruned and out off from the body of the tree. Ch. 10.32. Look the 32. verse The lips of the righteousdo know, or (shall find) favour etc.   

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

The P  
THe path ((or causie-way (of the righteous is to decline from evil: he keepeth owl that keepeth his way. For on either hand of this causey which god hath pitued for the righteous, are nothing but deep gulfs and quagmires to swallow up those that slip aside. Ch. 16.17.  
The patiented abiding of the righteous shall be gladness: but the hope of the wicked shall perish. Chap. 10.28.  
The person that is full despiseth an honey comb: but unto the hungry soul every bitter thing is sweet. Ch. 27.7.  
The person that traveleth traveleth for himself, Or rather thus is the latter part of the sontemce requireth. He that is trouble in bringeth trouble upon himself: for his mouth, (that is; the troublesome speech of his mouth) reboundeth (or recoileth) back upon him. Ch. 16.26.  
The pleasure (or favourable good will) of the King is toward a wise servant, but his wrath shall be against him that is lewd, or that causeth shame. To wit, to himself and others by his foolish dealing Chap. 14.35.  
The poor man and the crafts man (in such sense as we use to call artificers handicrafts men) liveth by his day labour, and every other that useth a more liberal & gainful skill) they meet together, the Lord lighteneth the eyes of them both, that is, God maketh this difference and dist inction of callings & giveth to every one their knowledge and skill and what soever good success they have and therefore either sort are admonished to use their labour and skill to the glory of God and their own mutual comfort in him. Ch. 29.13. Read Exod: 31.1.2.3.4.5.6. and Isay 28.24. etc.  
The poor man is hated even of his own neighbour, but the friends of the rich are many. That is, both far and near.  
He that sinneth thus, (to wit, hating the poor man) shall be despised of his neighbour, but he (or as touching him) that showeth mercy to the poor, blessed is he. Ch. 14. ●0. 21.  
The poor man speaketh with prayers (or by way of entreaty and supplications.) but the rich man answereth roughly, Chap. 18.23.  
The preparation of the heart (or as the word signifieth, the mustering of the thoughts and devices thereof) are in man: but the speech of the tongue is from the lord That is, no thought taketh effect but by his blessing. Ch. 16.1 We are therefore to commit the ordering of both thoughts, words & works unto him. Read in C. Commit etc., And in A. Al the ways.  
The pride of man doth bring him love, but honour supporteth (or holdeth up) him that is humbled in spirit. That is to say, God giveth honour, & honourably esteeming them will uphold them. Ch. 29.23.   

The R  
The reward of humility (or of meekness) & of the fear of the Lord is riches & honour and life. Ch. 22.4,  
The rich and the poor meet together, the Lord is the maker of them all, Ch. 22.2. That is, he doth not only give them their being but also to be even such as they are.  
The riches of vanity (that is, which are gotten by any unjust and deceitful means) shall be diminished: but he that gathereth with the hand (that is, by honest labour) shall increase them, Ch. 13.11.  
The rich man is wise in his own conceit (that is, be thinketh himself so much the wiser or better man as he is richer) but the poor man that hath understanding can try him. or search out what is in him. Chapter. 28.11.  
The rich man's riches are his strong city, and as an high wall in his imagination. Ch. 18.11.  
The rich man's riches are his strong city, & that which feareth (or daunteth) the needy is their poverty. Ch. 10.15.  
The rich ruleth over the poor, and the borrower is made a servant to the man that dareth, Ch. 22.7.  
The righteous eateth to the contentaon of his mind: but the belly of the wicked shall want. Ch. 13.25.  
The righteous escapeth out of trouble and the wicked cometh in his stead, Ch. 11.8.  
The righteous is more excellent than his neighbour: but the way of the wicked deceiveth them. Ch. 12.26.  
The righteous knoweth the cause of the poor, (that is, he mindeth it and searcheth it out with a mind to secure them in the way of justice, as job. 29.16) but the wicked regardeth not to know it. Chapter. 29.7. Read Luk. 18.4.  
The righteousness of the upright (or entire and perfect man) directeth his way: but the wicked falleth in his own wickedness. Ch. 11.5. And again in the next verse. The righteousness of the just shall deliver them: but the wicked shall fall in his own wickedness. Read also Ch. 26.27. He that diggeth etc. and Ch. 11.17.18.19. and Ch. 12.20. and. 13.6. and. 21.7.  
The righteous shall never be moved: but the wicked shall not dwell in the land. (To wit, so constantly rooted and settled as the other, Ch. 10.30.  
The righteous teacheth the house of the wicked, but God overthroweth the wicked for their evil. Or rather thus. He that overthroweth the wicked for their evil, (or to their own hurt, that is to say, the just God) maketh the righteous wise by the house of the wicked. That is; by the example of his judgements executed upon them, be teacheth them to beware. Chapter. 21.12.  
The robbery of the wicked shall abide with them (or be as it were at host with him, to wit, as an evil guest which oweth him a mischief) be cause they refuse to execute judgement, Ch. 21.7. Read Isai: 33.1. and Haback: 2.8.9.10.11.12.  
The rod and correction giveth wisdom, but a child set at liberty maketh his mother ashamed. Ch: 29.15. The reason whereof may well be comprehended in the next verse, in the words following. When the wicked increase, (to wit, as well in age and stature as in number) transgression increaseth: but the righteous shall see their fall. And therefore also to good purpose are Parents exhorted to use correction as it followeth in the 17, verse. Correct thy son. etc.   

The S  
The Sacrifice of the wicked (that is, all his religion being outward and without faith and repentance) is abomination to the Lord: but the prayer of the righteous (that is, his spiritual worship performed in truth though not with so great ostentation as the wicked use) is acceptable to him. Ch. 15.8.  
The sacrifice of the wicked is an abomination; how much more when he bringeth it with a wicked mind? Or in a wicked manner, that is, profanely and contemptuously, as the people in the time that Malachi prophesied, Ch. 21.27. Read Mal: Changed: 1.  
The sinner despiseth his neighbour: but he that hath mercy on the poor is blessed. 14.21. Look before. The poor man is hated etc.  
The slothful hideth his hand in his bosom (or platter) it grieveth him to put it (or he is as one tired with putting it) to his mouth again. Ch. 26.15. And again Ch: 19.24.  
The slothful hideth his hand in his bosom (or platter as before) and bringeth it not back to his mouth again. That is to say, there are a number that do so cocker themselves in their sluggishness, that minding nothing but to eat and drink, and to make much of themselves, can yet hardly find in their heart to take any pains about that which is for man's necessity: such as are all voluptuous Epicures, carpett knights etc. It is a lively and taunting description of such kind of people: as are also the rest that follow: all tending to provoke unto diligence and watchfulness in all good and holy duties to the glory of God and to the common benefit of others and ourselves. etc.  
The slothful man sayeth, a fierce lion is in the way; a lion is even is the streets. Chap. 26.13.  
The slothful man sayeth, a lion is without, I should be slain in the street. (That is, he thinketh it would be so, if he should but set his foot without doors, specially about any good and holy work. Chapter. 22.13.  
The slothful man turneth himself in his bed, as the door turneth on the henges. That is, he keepeth his bed as if he were fastened to it, Ch. 26.14.  
The slothful man which will not blow because of winter, he shall beg in summer because he (shall have) nothing, to wit, to relieve and help himself. Ch: 20.4.  
The sluggard (or slothful man as before) is wiser in his own conceit then seven men that can render a sensible reason. Ch. 26.16.  
The soul of the slothful man lusteth, but shall have nothing: but the soul of such as be diligent shall be made fat. That it, they shall be stored with plenty. Chapter. 13.4.  
The soul of the wicked wisheth evil (to wit, through that envy and malice which reigneth in him,) his neighbour can not seem worthy to be favoured in his eyes. Ch. 21.10.  
The spirit of a man will sustain his in firmity (that is, will yield him comfort in all his affections) but awounded spirit who can sustain it? Ch. 18.14.  
The steps of man are from the Lord, (that is, they are ruled and moderated by him): but what doth man understand of his (that is, the Lords) way? Ch. 20.24. A sentence of exceeding weight to move all men to be wise unto sobriety and to humble ourselves under the mighty hand of God. Read Ch. 1.91.2.3.4.9. and Jere: 10.23. and job. 26.14. Ps. 139.6.   

The T  
THe talking (or words) of the wicked are to lie in wait for blood (that is, to betray innocent blood) but the mouth of the righteous will deliver them. To wit, them whose life the wicked seek how they may entrap. Ch. 12.6.  
The thoughts of the diligent are altogether profitable: but all the thoughts of him that is rash (or heady) tend to mere poverty Ch. 21.5.  
The thoughts of the just are right; but the counsels of the wicked are deceit. That is very deceitful. Ch: 12.5.  
The thoughts of the wicked are abomination to the Lord: but the pure have pleasant words. Ch, 15.26. Read. Ch. 25.11, 12. A word spoken etc.  
The congue of the just man is as the most choice (or fined) silver but the heart of the wicked is very little worth. Chap. 10.20.  
The tongue of the wise useth knowledge aright: but the mouth of fools babbleth out foolishness. Chap. 15.2.  
The treasures of wickedness profit nothing: but righteousness delivereth from death. Chap. 10.2.   

The V  
THe understanding of them that have it is a well springe of life, (to teach many in the way of life:) but the instruction of fools is (a well spring) of folly. Ch. 16.22.  
The unthrifty man (or such a one as is an inordinate and lawless person) a very wicked man (or as we may say, one of no reckoning, a man good for nothing, of a reprobate mind) he walketh with a froward mouth.  
He maketh a sign (or twinkleth) with his eyes; he signifieth (or speaketh after a sort) with his feet, he instructeth with his fingers: that is to say, he is altogether addicted to that which is nought: which K. S. doth lively set forth by noting the propension and bending of all his bodily parts and members that way: Like to the earnest archer who having delivered his arrow out of the bow, showeth how feign he would have his arrow even hit the mark if it might be, by bowing his body this way and that way all the while his shaft is flying.  
Lewd (or froward) things being in his heart, he imagineth (or practiseth) that which is evil at all times; (that is, so often as he can get any opportunity:) he raiseth up (or sendeth) contentions. That is, matter of contention and strife which is a special mischief against humane society.  
Therefore shall his destruction come speedily; he shall be destroyed suddenly (or suddenly crushed in pieces) without recovery. So that an irrecoverable punishment belongeth to the desperate and graceless sinner. Chap. 6.13.14.15.  
The uprightness (or integrity) of the just shall guide them (or lead them forth, to wit in the way of happiness) but the frowardness of transgressors shall destroy them. Chap. 11.3. Read verses 5.6. The righteousness of the upright, etc.   

The W  
THE way of a fool is right in his own eyes: but he that he arkeneth to counsel is wise. Chap. 12.15.  
The way of a slothful man is as a hedge of thorns: but the way of the righteous is plain, (or as a causied way. Chap. 15.19.  
The way of life is on high (or upward) to the prudent, that he may avoid from hell beneath. (Or which is downward. Chap. 15.24.  
The way of some is perverted & strange, (Or thus.) Who so is inconstant (or mutable) in his way, he is also strange (to wit, from pureness or sincerity) but he is pure whose work is right. Chap. 21.8.  
The way of the Lord (that is, the course which the Lord taketh in his administration and government) is strength to the upright (or entire man: that is, it is for their safety and preservation) but it is destruction to the workers of iniquity. That is, so God useth to deal with the wicked. Chap. 10.29.  
The way of the wicked is an abomination to the Lord: but he loveth him that followeth righteousness. Chap. 15.9.  
The ways of man (that is, of every man,) are before the eyes of the Lord, and he pondereth all his paths. Chap. 5.21.  
The wicked man desireth defence (or safeguard) from evil, but the root of the righteous (that is, that only wherein they are rooted and grounded, to wit, the merciful and provident care of the Lord) giveth it. Chap. 12.12.  
The wicked fly when none pursueth: but the righteous are as the young Lion that is bold. Chap. 28.1.  
The wicked (or harmful man) giveth heed to the troublesome lip, (that is, to him whose talk tendeth to the troubling and molesting of men,) and a man of falsehood (i. a liar) hearkeneth to the tongue of misery. That is, to the miserable or wretched tongue, which causeth misery, etc. Chap. 17.4.  
The wicked overthrow themselves so that they be not: but the house of the righteous shall stand. Chap. 12.7. Read in G. God overthroweth etc.  
The wicked shall be a ransom for the just, and the transgressor in stead of the righteous. Chap. 21.18.  
The wicked shallbe cast away for his malice: Or rather thus. The wicked thrusteth forth himself (or enforceth himself) to his own hurt: but the righteous hath hope, (or as the word signifieth, findeth a refuge or rescue) in his death. that is, in his greatest peril. Chap. 14.32.  
The wicked thought (or deed) of a fool is sin; (that is, a sin worthy to be condemned:) but the wickedness of a scornful man is abomination, That is to say, it is greatly to be abhorred above the sin of the foolish and ignorant man. Chap. 24.9.  
The wicked worketh a deceitful work, (that is, the fruit and reward thereof shall be far other than he looketh for) but the reward of him that soweth righteousness is sure. Or true and faithful. That is, it shall be the same which according to God's merciful and bounteous promise they look and wait for: according to that which followeth in the next verse. He that is firm (or constant) in the work of righteousness (that is, in giving to every one their due, yea in showing mercy and liberality to the poor and oppressed) (soweth) to life: but he that followeth evil, doth it to his own death. Chap. 11.18.19.  
The wisdom of the prudent is to understand, (or wisely to take heed to) his way: but the foolishness of fools (tendeth) to deceit. Chap. 14.8.  
The wise in heart shallbe called prudent, & the sweetness of the lips (that is, gracious utterance of speech, or holy eloquence) increaseth, (or furthereth) doctrine. Chap. 16.21.  
The wise in heart will receive commandments: but the foolish in talk, (that is, he which from the stubbornness of his heart murmureth against good precepts and instructions) shall be beaten. (or procureth his own trouble) Chap. 10.8.  
The words of a talebearer are as flatter, (or like to the words of such as are much broken with afflictions, that is to say, he playeth the counterfeit notably, creeping as it were into the mouth of men to get something; and therefore whispereth here and there pretending much good sooth, etc.) but they go down into the bowels of the belly. That is, the words of such are as poison to hurt very deadly. Chap. 18.8. And Chap. 26.22.  
The words which the mouth of an excellent man (speaketh) are like deep waters; the wellspring of wisdom is as a flowing flood. Chap. 18.4.  
The wrath of a king is as messengers of death, but a wise man will pacify it. Chap. 16.14. But on the contrary: verse 15. Read in the letter I. In the light of the kings countenance is life, etc. Read also Chap. 19.12. The kings wrath, etc.  
There is a way which (seemeth) right before man, but the issue (or end) thereof, (is the issue) of the ways of death. Chap. 14.12. The which sentence is further declared in the 13. and 14. verses next following. Read in E. Even in laughing, etc. And, The heart that declineth, etc. Read also the same repeated again. Chap. 16.25.  
There is no wisdom, neither understanding nor counsel against the Lord.  
The horse is prepared (or made fit) for the day of battle but salvation is from the Lord. Chap. 21.30.31.  
There is that boasteth himself to be rich and hath nothing, and that feigneth himself poor having great riches. Chap. 13.7.  
There is that scattereth and yet is more increased. and (there is) that spareth more than is right (or that withouldeth himself from that which is right) only to poverty. that is, & yet he cometh to mere poverty. C. 11.24.  
There is that speaketh words like the prickings (or stabbings) of the sword; but the tongue of wise men is health. That is, it speaketh those things which may be compared to a healthful medicine Ch. 12.18.  
There shall no trouble be cast upon the just (to wit, by hap hazard or chance medley as we say,) but the wicked shall be full of evil. That is, God will many ways above that they look for, plague & punish them C. 12.21.  
These six things doth the Lord hate, yea seven are abomination to his soul,  
The haughty eyes, a lying tongue; and hands that shed innocent blood:  
An heart that imagineth (or contrineth) wicked devices; feet that be swift in running to mischief:  
A false witness that breatheth forth (or craftily forgeth & compacteth lies & he that raiseth up (or causeth (coutentions (to come) betwixt brethren. Ch. 6.16.17.18.19.  
They that are froward in heart are abomination to the Lord: but they that are perfect (or enter) in the way, are his delight. or such as he favourably accepteth. Chapter, 11.20.  
They that forsake the law praise the wicked: but they that keep the law set themselves (or, are as it were in conflict) against them. Chapt. 28.4.  
Thine own friend and thy father's friend, (to wit, whose friendship descendeth as it were hereditarily to the) forsake thou not, neither go to thy brother's house in the day of thy calamity: better is a neighbour that is near, than a brother far off Ch. 27.10.  
Thorns and snares (or thorny snares) are in the way of the froward; (to wit, to prick & snare themselves withal as a fruit of their pride etc. but he that keepeth his soul (that is to say, from sin) shall be far from them. Ch. 22.5.  
Through wisdom the house is builded, & by understanding it is established.  
By knowledge also thy chambers shall be filled with all precious and pleasant riches. Ch. 24.3.4.  
Tough hand be to hand (that is, though they join in mutual help and assistance) the wicked shall not be unpunished, but the seed of the righteous escapeth. Or is delivered. To wit, though one cannot help and secure an other they being oftentimes sin●●● & dispersed: For God is their deliverer & avenger. Ch. 11.21.  
Thou shalt not remove the ancient bounds which thy fathers have made. Or set and disposed. 22.28.  
To do justice and judgement is more acceptable to the Lord than sacrifice. Chapter, 21.3.  
To have respect of person is not good, a man should (then) transgress for a morsel of bread. Ch. 28.21. And Chap. 24.23. it is one of those things which are said to belong to the wise.  
Travel not too much to be rich; (or toil not thyself that thou mightest grow rich) cease from thy wisdom, to wit, from thy natural wisdom in compassing sea and land (as it were) to get riches. Wilt thou cause thine eyes to fly toward them? to wit, as the greedy foul hasteth her flight to the pray; they are not (that is, by and by they are gone; to wit, as birds skarred before they canbe seized on) for they do speedily betake themselves to their wings & as an eagle they fly into the air, C. 23.4.5  
Trust in the Lord with all thy heart, and lean not to thy own wisdom. In all thy ways acknowledge him and he will direct thy doings. Ch. 3.5.6.   

Here followeth the whole thirty Chapter as belonging wholly to this letter.  
THe words of Agur the son of jakeh, a collection or Prophesi: the speech (or saying) of man (that is, all excellent speech or holy doctrine and prophesy which any man uttereth) is of Ithiel, of Ithiell (I say) and of ucal. That is, of him to whom these names do most properly agree; even of almighty GOD by the gracious presence and power of his grace; that is, to say in plain words, GOD is the author of all prophesy. Which proposition he confirmeth first from his own example as followeth.  
Surely (saith Agur) I am a beast rather than a man; neither have I the understanding of man. That is, which is worthy and beseeming a man according to that excellency wherein God first created Adam. Agur therefore in these words acknowledgeth, and bewaileth his natural corruption and depravation, and also teacheth all men by his example what we are to do, both in these words and further as it followeth.  
Neither (saith he) have I learned wisdom, or attained to the knowledge of holy things. That is, either of God or of his will or of any thing belonging to his heavenly kingdom: he meaneth that he hath no true and perfect knowledge nor any pure desire to know any of these things by natural iustinct, or mother wit as we say: to the further disabling whereof it followeth in the next words as it were in a general challenge against all men.  
Who (to wit, of all the sons & posterity of Adam) hath ascended unto heaven & descended? who hath gathered the wind in his fists? who hath bound the waters in his garment? Who hath established any of the ends (or bounds) of the earth? what is his name? and what is his sons name? if thou canst tell? As though he should say none cant each man knowledge nor renew his heart unto God but he that hath done and can do all these things: that is, none but God himself, and he whom God hath sent his only son jesus Christ through the most powerful grace of his holy spirit by the ministery of his blessed word: the commendation & use whereof followeth in the next verse.  
Every word of God (or the whole word of God) is very pure, he is a shield to those that trust in him. Or that make him their refuge.  
Put thou nothing to his words, lest he reprove thee, neither be thou found a liar.  
Two things do I desire of thee; withhold them not from me until I die. That is so long as I live.  
Remove far from me vanity, and every lying matter: give me not poverty nor riches; feed me with food convenient for me: (or with food measured out and appointed for me:) Lest I be full, and make a lie and say, who is the Lord? or least I be poor and steal, and lay hold of the name of my God. To wit, as one that abuseth it to serve his own turn by forswearing and cursing himself that he may seem guiltless and go still in the name and account of an honest man etc.  
Accuse thou not a servant to his master, (or as the word is more general, hurt him not with the tongue;) lest he curse thee, and thou be found to have offended. To wit, by thy false or uncharitable accusation, whereby the poor servant is wronged and provoked to wish evil against thee: the which thing as Agur giveth to understand doth both provoke the lord to displeasure and also is justly reproachful among men. And note herein, how great care the Lord hath of cherishing society, when as he can not bear that he which is in the lowest state and condition among the rest should be uncurteousely dealt withal.  
There is a generation which curseth their father, and doth not bless their mother:  
There is a generation which is pure in the own eyes (or conceit) though it be not washed from the filthiness of it.  
There is a generation whose eyes are very haughty, and whose eyelides do lift up themselves aloft:  
There is a generation whose teeth are as sword, and their chaws as knives to eat up the poor from the earth and the needy from among men.  
The horseleech hath two daughters (that is, a two forked tongue) Give, Give, (that is, it is unsatiable in sucking of blood, And beside this)  
There are three things that will not be satisfied, yea four which say not ho, (or it is enough)  
The grave, and the barren womb; the earth also is not satisfied with water, and the fire saith not hoe, or enough)  
The eye which mocketh his father or despiseth the obedience of his mother (that is to obey his mother) the ravens of the valie shall pick it out, and the young eagles shall eat it. It seemeth that Agur meaneth that these ravening fowls shall strive for it, and the one take it from the other.  
There be three things hid from me, yea four which I know not:  
The way of an eagle in the air, the way of a serpent upon a rock, the way of a ship in the heart of the sea (that is, in the deep sea) and the way of a man with a maid.  
The way of an adulterous woman is on this wise (to wit, as followeth): she eateth, and wipeth her mouth; and sayeth, I have not committed iniquity. That is, she sinneth warily and pretendeth great innocency if she be charged with her sin, and therefore it is hard to find it out. But God seethe it and will bring both the adulteress and the adulterer to judgement, commit they their sin in never so great secret, and how impudently so ever they face it out.  
The earth is moved (or trembleth and shaketh) under three things, yea under four, which it is not able to bear: Under a servant when he reigneth and a fool when he is filled with meat: Under the hateful woman when she is married, and under a handmaid when she is made heier to her mistress.  
These four be small things of the earth; yet they are wise, yea verie-wise (or full of wisdom: to wit, as having been taught to be wise):  
The pismiers a people not strong, yet prepare they their meat in summer:  
The coneys (or rather the mice of the mountains) a people not mighty, yet make they their houses in the rock:  
The grasshopper hath no king, yet all his company goeth forth by bands:  
The spider taketh hold with her hands, and she is in kings palaces. How much more than doth it beseem man, who glorieth in his wise doom as the most noble creature, to show forth his wisdom by a singular providence and wary circumspection joined with a concordable consent and expert diligence in all good office and duty, both for comfort in peace, and for defence against that which would annoy?  
These three things order well their going, yea four are comely in going.  
An old lion the strongest among beasts, which turneth not back at the sight of any.  
He that is well trussed in the loins, (to wit, the lusty grayehounde or horse, it is the periphrasis of some strong and stately beast) or a goat; and a King against whom there is no rising up. That is to say, godly fortitude and courage beseemeth well the Prince, and holy obedience and submission is the safety of the subject: to the which purpose is that which followeth in the next two verses which be the last of this chapter.  
If thou hast been foolish in lifting up thyself (to wit, against the King or any in high place above thee) yea if thou hast but thought it; lay thy hand upon thy mouth. For as when one churneth milk he bringeth forth butter, and as the crushing of the nose causeth blood to come forth, so the pressing (or enforcing of wrath) bringeth forth strife. Ch. 30.32.33. Read Eccles. 10.20.    

V  
Understanding is a well springe of life etc. Read in. T. The understanding. etc.  
Unto the horse belongeth a whip, to the Ass a bridle, and a rod to the back of fools. Ch. 26.3.   

W  
WHen a wicked man dieth his hope perisheth; yea his hope of chief strength (that is, his strongest or stoutest hope, his hope of greatest confidence) perisheth. Ch. 11.7.  
When pride cometh then cometh shame, (to wit, to the proud man) but with the lowly is wisdom. (That is, such wisdom whereby he avoideth shame, yea for the which he is honoured.) Ch: 11.2.  
When righteous men rejoice (to wit, as being set up and advanced by God to bear rule over the rest) there is great glory (or much store of things for ornament, namely to good men): but when the wicked rise up (that is, when they are advanced) every man is pried into. The meaning is, no man almost can hold his own with quiet because of their covetous oppression and tyranny. Cham 28.12.  
When the righteous are increased (or made great, to wit, in authority and honour) the people rejoice: but when a wicked man beareth rule, the people sigh. Chap. 29.2.  
When the scorner is punished the foolish becometh wise; also when the wise is instructed that he may understand, he (that is, the foolish and silly man, or one of weaker capacity and net hardened in wickedness) will receive knowledge. The meaning is, that a more simple witted man will rather learn by the example and instruction that is given to another than if he should himself be overwhelmed with the multitude of words or over sharply dealt withal. Ch: 21.11. Read also Ch. 19.25. in S. Smite a scorner etc.  
When the ways of a man please the Lord, he will make even his enemies to be at peace with him. Ch: 16.7.  
When the wicked do increase (to wit, either in continuance of years or in greatness of place and honour) transgression increaseth: that is, they grow in sin and proceed to greater impieties and to more gross inhumanities' and injustice) but righteous men shall see their fall. Ch: 29.16.  
When the wicked man cometh then also cometh contempt: That is so soon as a man showeth himself to be a wicked man he maketh himself despised): and with the vile man reproach. That is, shame doth accompany the man that dealeth vilely or ignominiously. Ch: 18.3.  
When the wicked rise up, a man hideth himself: but when they perish, righteous men are increased. That is, they flourish and prosper. Ch. 28.28.  
When thou sittest to eat with a ruler, consider diligently that which is before thee (that is feed not greedily or unadvisedly:) Otherwise thou should dost (as it were) put a knife to thy throat (that is, thou shouldest do thyself a mischief) if thou wouldst give over thyself (or yield) to thy appetite.  
Be not desirous of his dainty meats, for it is deceivable meat. (That is, it will quickly make a man forget himself and all good duty. &c: 23.1.2.3.  
Wherefore is there a price in the hand of a fool, seeing he hath no heart to get wisdom? as though he should say, it is to no purpose in all the world; no abundance will do a man good if his mind stand not to seek after true wisdom: and again, he is unworthy of any outward blessing that esteemeth wisdom of no worth. Ch. 17.16.  
Where no wise counsellors are the people fall: but where there is an excellent counsellor (that is, one of great wisdom and much experience) there is health. Ch: 11.14.  
Where there be no oxen the crib is clean, (that is, empty, he meaneth, there is want of all things when husbandry is neglected) but much increase cometh by the strength of the ox. Ch. 14.4.  
Where there is no vision (that is, no true and faithful preaching of the word of God) the people are spoiled (or rifled and left naked) but he that keepeth the law, blessed is he. That is, whosoever he be that heareth and obeyeth the doctrine of the word of God which is preached and interpreted unto him. Ch. 29.18.  
Who can say, I have made my heart clean; I am clean from my sin? Chapter. 20.9.  
Wicked men will not understand (or regard) judgement (that is, what is equal and right) but they that seek the Lord will understand (or consider) all things (to wit, lest for want of advisement they should do that which is unequal or unmeet, Chap. 28.5.  
Wine is a mocker, and strong drink is raging; (that is, it maketh them that give themselves to the immoderate drinking of it ridiculous and unruly) wherefore he that is deceived thereby (or maketh his vagary in it, that is, in bibbing of it) is not wise. Ch: 20.1.  
Wisdom is high to a fool (that is, it is above his reach to conceive rightly of matters of wisdom) he can not open his mouth in the gate. That is, in the place of judgement. Ch. 24.7.  
Wisdom is in the face of him that hath understanding (that is, his sober and well stayed countenance is a sign that he hath a wise heart) but the eyes of a fool (are wandering) toward the corners of the world. And this declareth the inconstancy and lightness of his mind. Ch. 17.24.  
Wisdom resteth in the heart of him that hath understanding; and that which is within fools, (to wit, their foolishness) will make itself known (it cannot long be hidden.) Ch: 14.33.  
Wise men lay up knowledge (that is, they do carefully treasure or hoard it up in their hearts for good and profitable uses as need shall require both for themselves and others) but destruction is near to the mouth of a fool. That is, he is ready to utter that which may easily hurt himself and others too. Ch: 10.14.  
Withdraw thy foot from thy neighbours house, lest he be weary of thee and hate thee. Ch. 25.17. Read in I. If thou have found honey. etc.  
Withhold not correction from the child; if thou smite him with the rod he shall not die: (to wit, as a malefactor for his wickedness, which otherwise would by all likelihood increase to his destruction: yea which is more)  
Thou shalt smite him with the rod, and deliver his soul from hell.  
Withhold not goodness (that is, beneficence) from the owners thereof (to wit, from such as stand in need of it; in regard of which their necessity and by reason of thy stewardship God hath entitled them as the just object of thy merciful liberality) when there is power in thy hand to do it: (that is, when thou art able to be beneficial and helpful.  
Say not unto thy neighbour, go and come again, and to morrow I will give thee; if thou now have it. Ch: 3.27.28.  
Without council thoughts come to nought: but by the excellency of counsellors (to wit, when from great wisdom and experience they give council) a thought ariseth (that is, it prospereth or is established. And then it followeth: joy cometh to a man by the answer of his mouth (to wit, of a wise counsellor) and o how good (that is, o how commodious) is a word (or a thing) in his due season! Chap. 15.22.23.  
Without wood (or when wood faileth) the fire is quenched, and without a talebearer strife ceaseth: (or is whist).  
As is the dead coal to burning coals, and sticks to the fire, so is a contentious man for the kindling of strife. Chapter. 26.20.21.  
With the fruit of his mouth shall every man's belly be satisfied, and by the increase (or that which cometh) of his lips, he shall be filled Ch. 18.20. And verse. 21. Death and life are in the power of the tongue. Read in D. Read also in A. Aman shall be satiatie. etc. And again. A man shall eat good things, etc.  

Here followeth the whole last Chapter as principally belonging to this letter: or rather in the greatest part of it being set down in the order of the whole alphabet from the 10. verse to the end of the chapter as we read it in the hebrewe text.  
THe words of Lemuel the King; a prophesy (or collection and gathering together of holy doctrine) where with his mother taught him.  
What (shall I say) my son? and what o son of my womb? yea what (shall I say) o son of my vows? that is, for whom I do specially pray and vow thanks unto God as having thee most dear in my desires. Here therefore is most lively contained a most godly and tender affectioned care of a mother toward her best beloved son as one desirous even by the spirit of God to give him the best instruction: let us therefore very diligently hearken to her most holy doctrine: first, touching public gonernment to the 10. verse; and than what manner of wife she would have her son to make his more private and particular choice of, and how they should mutually behave themselves the one to the other and toward their children and whole family.  
Give not thy strength unto women, nor thy ways to those which bring Kings to destruction. That is, to harlots or any woman that is not thy lawful wife.  
far be it from Kings o Lemuel, far be it from Kings to drink wine; (to wit, intemperately) and from princes (far be) the desire of strong drink; that is, all intemperate desire which would cause the evil effects following:  
Lest he drink and forget the decree and change (that is, pervert) the judgement of any of the children of affliction. That is, of any that are afflicted.  
Give ye strong drink to him that is ready to perish, and wine to them that have grief of mind.  
Let him drink that he may forget his poverty and remember his misery no more.  
Open thy mouth for the dumb in the cause of all the children of destruction. That is, of those that are even now appointed or given over to be cut off by death.  
Open thy mouth, judge righteously; and plead the cause of all the poor and needy. And henceforth followeth the praise and description of a gracious woman meet to be the wife of a prince or noble ruler in the land.  
Who shall find a virtuous woman seeing her price doth far exceed the pearls? (or carbuncles) That is all otherpretious things of this world.  
The heart of her husband trusteth in her, neither shall the spoil be wanting. that is, through her good huswiferie he shall have so great abundance as if he had been suddenly enriched by the spoils of some enimte surprised.  
She will do him good, and not evil; all the days of her life.  
She seeketh wool and flax, and worketh it out to the liking of their own hands.  
She is like the ships of the marchante, She bringeth her food from a far.  
And rising while it is yet night (that is, very early in the morning) she giveth her household victual, and task to her maids. That is, she alloweth them meat and work enough.  
She considereth a field (that is, the commodity which cometh by the field) and getteth it (to wit, by lawful hire or purchase) and with the fruit of her hands (that is, by the industrious labour of her hands) she plainteth a vineyard.  
She girdeth her lions with strength, & strentheneth, her arms:  
She tasteth that her merchandise is good, her candle therefore is not put out by night. That is, till the evening be well spent.  
Sheputteh her hands to the whirl, and her hands take hold of the spindle.  
She openeth her hands wide to the poor yea she putteth forth both her hands to the needy. That is, she is very liberal both in giving and sending to them according as she either seethe or understandeth what their need is.  
She feareth not for her family because of the snow (that is, lest any of her house should take could and so fall into agues or sickness for want of meet clothing to keep them warm against the extremity of winter) for her whole household is clothed with double apparel. that is, with garments well lined.  
She prepareth herself carpetting stuff, (or stuff for fine hangings or coverings of beds &c.) fine silk (or linesi-cloth such as is fine fustian etc.) and purple coloured is her gament:  
Her husband is known in the gates, when he sitteth with the Elders of the land.  
She maketh fine linen cloth and selleth it, and girdling, which she delivereth to the merchant man.  
Strength & honour (or gracious and seemly behaviour void of delicate softness & niceness) is her clothing, and she laugheth touching the day following. That is, she careth not for the morrow, but therefully dependeth upon the provident care of the Lord, in hope of blessing and prosperous success from him, walking in his holy ways: yea being content to leave all by death or any other way if need so require.  
She openeth her mouth with wisdom, (that is, very wisely) and the law of grace (or the doctrine of clemency or benignity and gentleness) is upon her tongue. That is, it ruleth and guideth her tongue so as she doth not use any shrewd or bitter speech, neither dealeth she tumulivously, but is both in word and deed a teacher and example of holy sobriety & modesty: a grave worthy to be diligently observed of women; who are wont very easily & commonly to fault in the looseness and licentiousness of the tongue. But let us hear further.  
She overseeth the ways of her household, and eateth not the bread of idleness. That is, she will not live idly and unprositably.  
Her children rise up and call her blessed, (that is, they spoke honour ably of her; giving witness to her great grace and virtue) her husband also praiseth her, saying.  
Many daughters have done virtuously but thou surmountest them all.  
Favour (that is the vain and doting liking of men) is deceitful, and beauty, (that is, the external cause of such doting favour,) is vanity (that is, it is a very vain thing) but the woman that feareth the Lord she getteth herself praise.  
Give her of the fivite of her hands, and leather own works praise her in the gates. That is, openly, and with the general consent of all men.    

X  
Y  
Y Ronsharpeneth iron, so doth a man sharpen the face of his friend. Or rather thus. As a man sharpeneth iron with iron, so doth the face of his friend (that is, his presence and familiarity) sharpen a man. To wit, both to the more clear understanding of matters which by himself alone he could not so well see into, and also to the increase of comfort & encouragement to the enterprising & following of such good actions as are to be performed by him.  
To God only wise be all glory and praise both now and for ever. Amen.   
FINIS.   
PSAL. 127. 
A song of degrees: that is, A very excellent song for Solomon.  
Containing in it this most notable doctrine to teach King Solomon in his time and thenceforth both high and low in all times that the whole prosperity, increase, and welfare, both of private families and also of the Church and common wealth, as well in peace as in war, dependeth altogether upon the gracious favour and blessing of God: without the which all means whatsoever, are vain and void of all good and comfortable effect. And therefore that in all things, both with means, and above all means, God is humbly to be sought of his people, by faithful zealous and constant prayer; walking dutifully before him in those holy ways which he hath prepared for us to walk in, and to the which he hath promised his blessing.  

It may besonge to the tune of the ten commandments.  

Verse. 1 EXcept the Lord the house do build,  
The builders do but build in vain:  
Like vain it is to watch cities,  
If God do not the same maintain.   

Verse. 2 Think it but vain to rise betimes,  
Eke think it vain to lie down late:  
Though men do eat their bread with care,  
Their care can not uphold their state.   

God's favour is the only spring,  
From whence all bliss to us doth flow:  
Seek to him then; on him depend,  
Such shall have rest both high and low.   

Verse. 3 Mark also what I shall you tell,  
A thing right worthy great regard:  
None can give children but the Lord,  
The fruit of womb is his reward.   

Verse. 4 As heritage God doth them give,  
Indowing parents with their aid;  
To be as shafts in strong man's hand,  
To th'end they should not be dismayed.   

Verse. 5 O blessed they whose quivers have,  
Such warlike arrows in good store:  
They shall prevail against their foes,  
And vanquish them at their own door.     

Faults escaped.  
Pag. 26. lin. 25. for they, Read thy. Pag. 65. lin. 27. for, that is actions. Read that is the actions. Pag. 73 lin. 15. for usualle, Read usually. & lin. 22. for meat, read mean. Pag. 74. lin. 8. for strange woman, read a strange woman. Pag. 80. lin. 7, put out and And in the same pag, lin 11. put out (or. Pag. 83. lin. 26. for were a, read were in a. Pag. 84. lin. 26. put out the, Pag. 87, lin. 30. for owl, read his soul. Pag, 88, lin, 11, for, The person that traveleth for himself, read The person that traveleth, traveleth for himself. pag, 89, lin, 26, for prird, read pride. pag, 93, lin, 30, for, even is the, read even in the. pag, 95, lin, 6, for (that is the Lords way) read (that is the Lords) way. pag, 96, lin, 2, for (or fined silver) read or fined) silver. pag, 111, lin, 14, for (or enforcing of wrath) read (or enforcing of) wrath.   

Printed at London for Robert Dexter, and are to be sold at his shop in Paul's Churchyard at the Sign of the Brazen Serpent. 1596.