Parables are profitable to those that love and will learn wisdom. 10. All are admonished not to follow the allurements of sinners: 20. but to embrace wisdom; 24. and ruin is threatened to the contemners.Parables are profitable to those that loue and wil lerne wisdom. 10. Al are admonished not to folow the alurements of sinners: 20. but to embrace wisdome; 24. and ruine is threatned to the contemners.✦
The first part. An inuitation to seeke vvisdom : vvith some general precepts.
The Parables of Salomon, the son of David, king of Israel.THe Parables of Salomon, the sonne of Dauid, king of Israel.✦Parabolæ Salomonis, filii David, regis Israël,
2To know wisdom, and discipline:To know wisdom, and discipline:¶✦ad sciendam sapientiam et disciplinam ;
3to understand the words of prudence: and to receive instruction of doctrine, justice, and judgement, and equity:to vnderstand the wordes of prudence: and to receiue instruction of doctrine, iustice, and iudgement, and equitie:✦ad intelligenda verba prudentiæ, et suscipiendam eruditionem doctrinæ, justitiam, et judicium, et æquitatem :
4that astutia: shrewdness, sagacity may be given to little ones, knowledge and understanding to the young man.that subtilitie may be geuen to litle ones, knowlege and vnderstanding to the youngman.✦ut detur parvulis astutia, adolescenti scientia et intellectus.
5The wise man hearing shall be wiser: and he that understandeth, shall possess gubernacula: guidance, the art of governing.The wise man hearing shal be wiser: and he that vnderstandeth, shal possesse gouernementes.✦Audiens sapiens, sapientior erit, et intelligens gubernacula possidebit.
6He shall understand a parable, and interpretation, the words of the wise, and their dark sayings.He shal vnderstand a parable, and interpretation, the wordes of the wise, and their darke sayings.✦Animadvertet parabolam et interpretationem, verba sapientum et ænigmata eorum.
7The fear of our Lord is the beginning of wisdom. Fools despise wisdom and doctrine.The feare of our Lord is the begynning of wisdom. Fooles despise wisedom and doctrine.✦Timor Domini principium sapientiæ ; sapientiam atque doctrinam stulti despiciunt.
8My son, hear the discipline of thy father, and leave not the law of thy mother:My sonne, heare the discipline of thy father, and leaue not the lawe of thy mother:✦Audi, fili mi, disciplinam patris tui, et ne dimittas legem matris tuæ :
9that grace may be added to thy head, and a chain of gold to thy neck.that grace may be added to thy head, and a cheyne of gold to thy necke.✦ut addatur gratia capiti tuo, et torques collo tuo.
10My son, if sinners shall entice thee, acquiescas: consent, yield not to them.My sonne, if sinners shal entise thee, condescend not to them.✦Fili mi, si te lactaverint peccatores, ne acquiescas eis.
11If they shall say: Come with us, let us lie in wait for blood, let us hide snares against the innocent without cause:If they shal say: Come with vs, let vs lye in waite for bloud, let vs hide snares against the innocent without cause:✦Si dixerint : Veni nobiscum, insidiemur sanguini ; abscondamus tendiculas contra insontem frustra ;
12let us swallow him alive as hell, and whole as one descending into the lake.let vs swalow him aliue as hel, and whole as one descending into the lake.✦deglutiamus eum sicut infernus viventem, et integrum quasi descendentem in lacum ;
13We shall find all precious substance, we shall fill our house with spoils.We shal finde al precious substance, we shal fil our house with spoiles.✦omnem pretiosam substantiam reperiemus ; implebimus domos nostras spoliis :
14Cast in thy lot with us, let there be one purse of us all.Cast in thy lot with vs, let there be one purse of vs al.✦sortem mitte nobiscum, marsupium unum sit omnium nostrum :
15My son, walk not with them, stay thy foot from their paths.My sonne, walke not with them, stay thy foote from their pathes.✦fili mi, ne ambules cum eis ; prohibe pedem tuum a semitis eorum :
16For their feet run to evil, and make haste to shed blood.For their feete runne to euil, and make haste to shede bloud.✦pedes enim illorum ad malum currunt, et festinant ut effundant sanguinem.
17But a net is cast in vain before the eyes of them that have wings.But a nette is cast in vayne before the eies of them that haue winges.✦Frustra autem jacitur rete ante oculos pennatorum.
18Themselves also lie in wait against their own blood, and practise deceits against their own souls.Themselues also lye in wayte against their owne bloud & practise deceites against their owne soules.✦Ipsi quoque contra sanguinem suum insidiantur, et moliuntur fraudes contra animas suas.
19So the paths of every covetous man, take violently the souls of the possessors.So the pathes of euerie couetous man, take violently the soules of the possessors.Sic semitæ omnis avari : animas possidentium rapiunt.
20Wisdom preacheth abroad, she giveth her voice in the streets:Wisdom preacheth abrode, she geueth her voice in the streates:✦Sapientia foris prædicat ; in plateis dat vocem suam :
21In the head of multitudes she crieth, in the doors of the gates of the city she uttereth her words, saying:In the head of multitudes she cryeth, in the doores of the gates of the citie she vttereth her wordes, saying:in capite turbarum clamitat ; in foribus portarum urbis profert verba sua, dicens :
22O children how long do you love infantiam: childishness, and fools covet those things, which are hurtful to themselves, and the unwise hate knowledge?O children how long doe you loue infancie, and fooles couet those thinges, which are hurtful to them selues, and the vnwise hate knowlege?✦Usquequo, parvuli, diligitis infantiam, et stulti ea quæ sibi sunt noxia cupient, et imprudentes odibunt scientiam ?
23Turn ye at my correction: behold I will utter my spirit to you, and will show you my words.Turne ye at my correction: behold I wil vtter my spirite to you, and wil shewe you my wordes.convertimini ad correptionem meam. En proferam vobis spiritum meum, et ostendam vobis verba mea.
24Because I called, and you refused: I stretched out my hand, and there was none that regarded.Because I called, and you refused: I streched out my hand, and there was none that regarded.¶✦Quia vocavi, et renuistis ; extendi manum meam, et non fuit qui aspiceret :
25You have despised all my counsel, and have neglected my reprehensions.You haue despised al my counsel, and haue neglected my reprehensions.✦despexistis omne consilium meum, et increpationes meas neglexistis.
26I also will laugh in your destruction, and will scorn, when that shall come to you, which you feared.I also wil laugh in your destruction, and wil scorne, when that shal come to you, which you feared.✦Ego quoque in interitu vestro ridebo, et subsannabo cum vobis id quod timebatis advenerit.
27When sudden calamity shall fall on you, and destruction, as a tempest shall be at hand: when tribulation, and distress shall come upon you:When soden calamitie shal fal on you, and destruction, as a tempest shal be at hand: when tribulation, and distresse shal come vpon you:✦Cum irruerit repentina calamitas, et interitus quasi tempestas ingruerit ; quando venerit super vos tribulatio et angustia :
28Then shall they invocate me, and I will not hear: in the morning shall they arise, and shall not find me:Then shal they inuocate me, and I wil not heare: in the morning shal they arise, and shal not finde me:✦tunc invocabunt me, et non exaudiam ; mane consurgent, et non invenient me :
29for that they have hated discipline, and not received the fear of our Lord,for that they haue hated discipline, and not receiued the feare of our Lord,✦eo quod exosam habuerint disciplinam, et timorem Domini non susceperint,
30nor consented to my counsel, and detracted from all my correction.nor consented to my counsel, & detracted from al my correction.✦nec acquieverint consilio meo, et detraxerint universæ correptioni meæ.
31They shall eat therefore the fruits of their way, and shall be filled with their own counsels.They shal eate therefore the fruites of their way, and shal be filled with their owne counsels.✦Comedent igitur fructus viæ suæ, suisque consiliis saturabuntur.
32The aversio: the turning away, backsliding of little ones shall kill them, and the prosperity of fools shall destroy them.The auersion of litle ones shal kil them, and the prosperitie of fooles shal destroy them.✦Aversio parvulorum interficiet eos, et prosperitas stultorum perdet illos.
33But he that shall hear me, shall rest without terror, and shall enjoy abundance, fear of evils being taken away.But he that shal heare me, shal rest without terrour, and shal enioy abundance, feare of euils being taken away.¶✦Qui autem me audierit, absque terrore requiescet, et abundantia perfruetur, timore malorum sublato.
Annotationsfrom the original 1609 Douay Old Testament
2Wisdom. As well in these Sapiential books, as in other holy Scriptures, and sacred writers, the word wisdom hath three significations. Sometimes it importeth the Divine Attribute called God's wisdom; sometimes supernatural wisdom given to men by the Holy Ghost; and sometimes it signifieth mere human wisdom, gotten by the natural light of reason and man's industry. The first, as likewise other Divine Attributes, God's Power, Goodness, Justice, Truth, Mercy and the like, are not qualities, or other accidents in God, as the same terms signify in creatures. For in God there is no Accident, but all in him is this Divine Substance and Essence, whose divers Excellences are called by such names as man's capacity can better conceive: and so God's wisdom is God himself: and is appropriated to the second Person of the blessed Trinity, as Power is appropriated to God the Father, and Goodness to the Holy Ghost. In this sense: chap. 4. v. 16. is said: Our Lord by wisdom founded the earth &c. The second is called (Wisd. 3. v. 25.) the vapour of God's power, and a pure emanation (or influence) of the glory of Almighty God, and so is a participation of Divine increated wisdom called also divine, according to a certain analogy, or similitude of God's own wisdom, and is the principal gift of the Holy Ghost, by which God is rightly known, and duly served, including all other supernal gifts and virtues, whereof is treated in these books, and so which all men are invited, with assured promise of celestial and eternal reward. The third wisdom is mere human, gotten by natural wit and study, such as Philosophers have, knowing many truths, but mixed with many errors, and much ignorance, truly called worldly wisdom, serving only for this world. But the second kind, which is as a sparkle of God's wisdom, maketh men, otherwise ignorant and of small capacity, rightly wise indeed, the true servants of God, and inheritors of the kingdom of heaven, as these books do most copiously teach.Wisdom. As wel in these Sapiential bookes, as in other holie Scriptures, and sacred writers, the vvord vvisdom hath three significations. Sometimes it importeth the Diuine Attribute called Gods wisdom; sometimes supernatural wisdom geuen to men by the Holie Ghost; and sometimes it signifieth mere humane vvisdom, gotten by the natural light of reason and mans industrie. The first, as likevvise other Diuine Attributes, Gods Povvre, Goodnes, Iustice, Truth, Mercie and the like, are not qualities, or other accidents in God, as the same termes signifie in creatures. For in God there is no Accident, but al in him is this Diuine Substance and Essence, vvhose diuers Excellences are called by such names as mans capacitie can better conceiue: and so Gods vvisdom is God himselfe: and is appropried to the second Person of the blessed Trinitie, as Povvre is appropried to God the Father, and Goodnes to the Holie Ghost. In this sense: chap. 4. v. 16. is saide: Our Lord by vvisdom founded the earth &c. The second is called (Sap. 3. v. 25.) the vapore of Gods povvre, and a pure emanation (or influence) of the glorie of Almightie God, and so is a participation of Diuine increated wisdom called also diuine, according to a certaine anologie, or similitude of Gods owne wisdom, and is the principal gifte of the Holie Ghost, by vvhich God is rightly knovvne, and duly serued, including al other supernal giftes and vertues, vvherof is treated in these bookes, and so vvhich al men are inuited, vvith assured promise of celestial and eternal revvard. The third vvisdome is mere humane, gotten by natural vvitte and studie, such as Philosophers haue, knovving manie truthes, but mixt vvith manie errors, and much ignorance, truly called vvorldlie vvisdom, seruing only for this vvorld. But the second kind, vvhich is as a sparkecle of Gods vvisdom, maketh men, othervvise ignorant and of smal capacitie, rightly vvise in dede, the true seruants of God, and enheriters of the kingdom of heauen, as these bookes do most copiously teach.
24Because I called and you refused. God vouchsafeth four benefits of grace to every man, all necessary and sufficient for his salvation: 1. He calleth all by preaching, or good inspiration. 2. He offereth help. 3. He instructeth the ignorant what is good, that they may choose it if they will. 4 And reprehendeth evil, that they may shun it. They therefore that neglect this manifold grace in this life, shall without all remedy be damned, being too late to repent in another world. For then they shall cry and not be heard. v. 28.Because I called and you refused. God voutsaffeth foure benefites of grace to euerie man, al necessarie and sufficient for his saluation: 1. He calleth al by preaching, or good inspiration. 2. He offereth helpe. 3. He instructeth the ignorant what is good, that they may choose it if they wil. 4 And reprehendeth euil, that they may shunne it. They therfore that neglect this manifold grace in this life, shal without al remedie be damned, being to late to repent in an other world. For then they shal crie and not be heard. v. 28.
33But he that shall hear me. Contrariwise those that accept God's grace, and cooperate therewith, shall have eternal rest and joy. The very same, which St. Paul teacheth, 2. Cor. 5. v. 10. Every one shall receive the proper things of the body, according as he hath done, either good or evil.But he that shal heare me. Contrariwise those that accept Gods grace, and cooperate therwith, shal haue eternal rest and ioy. The very same, which S. Paul teacheth, 2. Cor. 5. v. 10. Euerie one shal receiue the proper thinges of the bodie, according as he hath done, either good or euil.
The reading text follows the 1582 first edition.