Commentary on the Old Testament Volume 2-4

11. Of Praise to be placed before riches and poverty.

Prov. 27. 14. He that praiseth his friend with open mouth. ch. 28 4. The wicked praise the wicked. 27. 2. Let another praise thee, and not thy own lips. 21. 8. A man is praised according to his wit. 27. 21. As the furnace to gold, so the mouth of him that praiseth another.

Moral Common-places.

Economical common places.

Political common places.

Theological Common places.

And hitherto of the partition of these Books into heads or several commonplaces: Now to proceed in the Exposition according to the order wherein they are found placed.

To know wisdom and instruction. Here Wisdom, according to some, is meant Contemplative of high and profound matters, by Instruction Practical: But because the Wisdom taught in this Book, is joined with Practice, or else it is no true wisdom, since that only is wisdom whereby our manners are formed aright, and it is founded in the fear of God, as is shown, ver. 7. I rather, assnet unto them, that by Wisdom understand that, whereby Theorcal, and Practical are both joined together, and by Instruction that, which is attained by castigation, or correction the person corrected learning hereby the reformation of his life, patience and obedience; for the word rendered instruction is 〈 in non-Latin alphabet 〉 by the vulgar rendered Discipline and it signifieth castigation, or correction. So that it is meant, by these proverbs. a man may learn the most excellent knowledge. which is not only when he doth understand the will of God in everything, and frames his life worthily, and in giving comection to youth, to whom more properly Discipline belongeth; for this wisdom Plato calleth aPhilosopher, Virum probum, an honest man, saying, That he excelleth other men as a King the common sort, in that he ruleth over his lusts, and evil affections, whereas the foolish are subject to them, Thus Chrysostom desineth Wisdom, it is the knowledge of Divine and Humain things, whereby he worketh these, and abstains from them And Basil upon these words; To give wisdom, to wit, that worthy, precious, and true, which stands in good manners to percerve the word of understanding, vulg, of Prudence, Hebr. it is 〈 in non-Latin alphabet 〉 understanding, betwixt which and Prudence some distinguish thus; understanding is the wise perceiving of things, which are hard to be understood; Prudence the applying of them being understood according to right counsel; as Joseph shown himself most prudent, when he not only interpreted Pharaohs Dream, but also advised him wisely what was best ot be done. Orthers expound understanding of the knowledge of witty, and acute sayings, attained to by wit and study, so that a man is able to speak hereof; but Prudence of that, whereby a man speaketh out of experience, as Tully distinguisheth between Juris peritis, and Jiris prudentia, the one being skil to speak, attained to by Art, and Learning, the other not only by Art, but by going through many businesses, Basil saith, Prudence is knowledge to discern betwixt the good and the bad, as the Gold-smith discerneth between good and bad money, to refuse the one, and to take the other. I hold with Lavater. that in the word 〈 in non-Latin alphabet 〉 both the knowledge of dark sayings, and the showing how to make uye hereof is implied, and doing accordingly.

To receive instruction of wisdom, justice, judgment, and equity; Lavater, Discipline of wisdom, doctrine, industry, and justice, Hebr. the word 〈 in non-Latin alphabet 〉 is used again, signifying correction or discipline, and for the rest of the words N. Tr. is best, only for equity, Hebr. 〈 in non-Latin alphabet 〉 righteousness. And these three, saith one, are the parts of the wisdom here spoken of, Justice being that whereby everyone hath his due given him; Judgment, that whereby all our actions, both Ecclesiastical and Civil, are regulared by the Word of God, and nothing is done but what hath a ground therein; Righteousness, the minding and following after all things that be good and commendable, all which may be learned by this Book. Lavater by Justice understands either faith which justifieth, or distributive justice, as was before said, by judgment that faculty which is necessary in a Judge to diseeme the truth, Causes that come before him, to judge accordingly, by Righteousness, walking in the way of God's commandments right on, without deelining to the right hand or the left, and in going according to men's Laws, not to be rigorous, for extreme right, as the saying is, is extreme wrong. Beda, by Justice a right action, by Judgment, the disceming between good and evil, by Equity the rectitude of the mind is understood, or Justice is to work well according to the rule of verity, Judgment to discern and do rightly in things that pertain to our neighbors: Equity of seek with a sincere intention in these things that we do, to please God only, Of Justice and Judgment see more, Psal. 106. Esa. 56.

To give subtlety to the simple, to the soung man knowledge and diserction, ver. 5. The wise will hear, and increase learning. Here it is shown for whom these Proverbs were written, viz. both for young and old, wise and simple; to breed knowledge in the one, and to increase it in the other; for simple Hebr. is 〈 in non-Latin alphabet 〉 easily to be persuaded, as the young are that yet be not tainted with evil. Basil hereupon saith, there are two sorts of simple ones; 1. Of those that by reason of their young and tender age, and good education withal, are yet inexperienced in evil ways, but are not sufficiently instructed to beware of the fallacies of sin to take heed of it. 2. Of those that through a constant resolution against evil, have gotten the root thereof extirpated out of their minds, by going long on in this purpose, and being hereby confirmed in a good way. Now of the first sort it is here spoken, and not of the other, who are only simple concerning evil, as the Apostle exhorteth all of us to be; likewise of the subtle, there are two sorts; 1. Of those that having wit and understanding to decline evil and do good, wisely apply themselves to the good in all things, taking heed of evil doing, and of the snares that are cunningly laid for them to draw them to evil, or to bring evil upon them. 2. Of those that use their wit and Art to damnify and hurt others, as the Serpent for this is said to be more subtle then any beast, and we are by our Lord bidden to be wise as Serpents; where see in what particulars the Serpents wisdom consisteth. Muffet compareth this place with Psal. 19. Giveth wisdom to the simple, as all one therewith; and by simple he understandeth not only the young and inexperienced, but also the childish in understanding, that he of meanest capacity, but by this Book all may come to learn subtlety; that is, not only to know good and evil, but also to foresee and perceive evil coming, to avoid it. To the young man knowledge and discretion, Hebr. to the child, that is, the child in understanding, both knowledge of God's will in great measure, as David saith, that he understood more then his Teachers, or then the ancient, such as in regard of whom he was but a child: By discretion, ripeness of wit, and soundness of judgment is understood; but for the attaining of this, • man must do by these Proverbs, as David by the Word, make them our meditation all the day.

Having shown the benefit of these Proverbs in respect of the simple, now he showeth the benefit in respect of the wise, They will hear and increase learning; whereby is intimated, that no man is so old and wise, but that he may still learn more; wise Solon said, 〈 in non-Latin alphabet 〉 , I wax old, always learning more; Marcus Antoninus the Emperor being old, went after to the School of Sextus the Philosopher, saying, It is a goodly thing for an old man to be still learning; and Salvius Julianus, a most famous Civil Lawyer said, If I had one foot in the Grave, I would still be learning. They that refuse to learn, to what age or wisdom soever they have attained, remain as Jerome saith, unlearned; they will not hear that of Horace, Why, had I being corruptly prudent, rather be ignorant then learn? or, why had I being prudent, rather frowardly be ignorant then learn? There are two things which may make the wisest still willing to hear to increase his learning; 1. Because, although he, whom he heareth, be nothing so learned, yet he may have attained something which he hath not attained to; 2. Because, such humility to abase himself to hear others, even less. learned, makes all men's learning common to him, and so he increaseth his own, as Hugo Victorin. speaketh; Humility makes that common to thee which is proper to everyone, thou shalt be wiser then all men, if thou wilt learn of all men, as they that receive of all, are richer then all. Augustine saith, To hear and learn, no Age ought to seem to be old; because that although it becometh the old men rather to teach then learn, yet it becomes them better to learn then to be ignorant; And a man of understanding shall attain to wise counsel, vulg. The intelligent shall possess Governments; the reason of this difference is from the words here used, which cometh from 〈 in non-Latin alphabet 〉 signifying government of a Ship, and also a Rope, or Mast, such as belong to ships; it is also sometime put for counsels, or cogitations, because for government there is need of counsel; if the vulgar be followed, there will be given in sense thus; He shall be well able to govern himself that hath gotten learning from hence, who is, as every man in this world, as a Ship upon the Sea, tossed with contrary winds, and endangered; but being governed by a skillful Pilot it is safe, for he knoweth how sometimes by le • ing the ropes loose to dilate his sails for the best, sometime by streightning them to contract the sails, and sometime by setting them accordingly, to sails by a side, or contrary wind; so he that increaseth learning, attaineth skill to govern his own ship, that is himself, and so to keep it safe, which is otherwise in continual danger, Lyra, Hugo, and Dionys: expound it of being preferred and set over others to govern them, as is a governor of the Commonwealth, which is also by Philo and others, compared to a ship.

To understand a Proverb, and the interpretation, the words of the wise, and dark sayings. The word rendered Interpretation, is 〈 in non-Latin alphabet 〉 by Muffet rendered an eloquent speech, as the word also signifieth, it cometh of 〈 in non-Latin alphabet 〉 to deride or mock, and therefore it is by Lavater understood of the speeches of wicked men, who have attained the art of speaking eloquently, and abuse it to deceive the simple. But by this Book well studied, a man shall be able to discern their fallacies, and not be taken thereby. The use or benefit then which will redound to the wise by this, is here set forth to be double. 1. To understand a Proverb, of which enough hath been said, that is, to know true and pithy sentences, that be commonly useful amongst men, and tend to their information of such things, as being taken heed unto may much benefit them in the whole course of their lives, both in respect of soul and body. 2. To understand other sayings, which, without the help of this learning, are not so well understood, and that both of deceivers, who by their eloquent and flourishing speeches may deceive them, and also of the truly wise and sharp witted, whose sayings being not understood, are but as dark riddles, of which they know not what to make, but being understood, very delightful, and illuminative. And it is not only meant, that a man shall understand the sayings of this Book, but be the better prepared hereby to understand the dark and mystical passages of other parts of the word, of which the Prophets are full, and not only to understand dark and wise sayings, but to frame more, for further information to others. For Riddles▪ Arboreus brings for example that of Sampson, and one of Ezekiel, and saith, that he must have faith in Christ, and be one of his Disciples, 〈◊〉 would understand these things, and the like, because to them only, he expounded all things apart.

The fear of the Lord is the beginning of wisdom, but fools despise wisdom and instruction. Having shown who shall by reading and studying upon these Proverbs increase their learning: Now he showeth, who shall not, namely such wicked foolish persons, as prize not, but lightly account of divine knowledge, as the profane sort spoken of by Job, who say, We care not for the knowledge of his ways. The beginning of wisdom, saith one, The fear of God, is called, because the principal part of wisdom, without which all knowledge, even of divine things, is nothing. Here then must a man begin that will be wise, he must fear God for his glory, as his King, for his power, to condemn him as his Judge, for his strength, as his Rock, for his care, as his Shepherd, for his righteousness, as his Law giver, for his mercy as his Savior, and for his love as the husband of his soul. To fear God is to eschew evil, and do good, to depart from iniquity; and it is vain for •• y other man to think to attain wisdom, but only for such; and indeed others [Note.] •• whose hearts sin hath place, regard it not any further then for worldly ends, the magnifying of themselves amongst men, or their increase of worldly wealth, for which cause it is necessary to get an holy heart, and obedient, and then wisdom, which is so excellent, shall become our possession: Sin, and live wickedly, and thou canst not avoid the imputation of folly; that is, not only being void of understanding, but also uncapable thereof. The like saying to this, see also. Ch. 9. Ps. 111. Joh. 28. And for the incapableness of wisdom in the wicked, Syracides hath a notable saying. Wisdom will not enter into a malicious soul, nor dwell in a body polluted by sin. Touching the fear of the Lord, it is not that servile fear of God for his judgments, as the bond-men of sin fear, but the filial fear which indeed comprehendeth all true piety, according to Esa. 29. 13. Their fear towards me was taught by the precepts of men, he having said before, They honor me with their mouths; which implieth, that by fear, all the honor, worship, and service that men do to God, is meant; whereas it is said, Fools despise wisdom, it stands with good reason, that they should be counted fools that do so, because they only look at things present but not at things to come whereas these be temporary, those everlasting, as all carnal, profane persons, like Esau do. For who thinks not Esau a fool, that for a mess of pottage sold his birth-right? and how then can the [Note.] carnal be thought any otherwise of, since all worldly things, which their hearts are only set upon, are in comparison of the heavenly inheritance less then a mess of pottage, in comparison of the greatest inheritance in this world: all the earth it self is but a little point in a large circle, in respect of the circumference of the highest heaven.

But before I go from this verse (besides that which hath been said, The fear of the Lord is the beginning of wisdom; That is, he that will be wise, must fear God, and devoutly serve, and worship him; and likewise this is the head and principal of all good things, as the word 〈 in non-Latin alphabet 〉 here used signifieth) there is another exposition amongst the ancient Fathers, who by Fear here understand the fear of God's wrath, and judgments for sin, as Beda going upon this, The crown of wisdom is the fear of God, as Job 28. 28. according to the vulgar, and here, The beginning of wisdom the fear of God, Inquireth how this fear is said to be both the beginning and the perfection, or end to which it cometh, when a Crown is put upon it; and answereth, The beginning is slavish fear, the perfection or crown, filial.

And this is by St. August. by a similitude notably illustrated thus; A Shoemakers thread must have way made for it by an awle, and to the end that the thread may enter, the awle must out again; So slavish fear first pierceth, but that filial fear may enter after this, the slavish must be outed again, according to that of St. John, Perfect love casts out fear; where by Love is meant filial fear arising from love; for as a man hateth him, whom he is afraid of for his cruelty, so he loveth him, whom he looks upon as a merciful father, and feareth for this loves sake, in anything to offend him.

Again, a Mason going about to make an Arch, first layeth a frame of earth is that form in which he meaneth to build, then he buildeth with lime and stone, or brick upon it, but this being dry and hard, he takes away the foresaid frame, and so the building stands alone: Thus also Origen, Ambrose, and Basil, the first of whom likens this fear to a Tutor, to whom the heir is subject as long as he is a child, and fears his rod, but being come to full age, he is not under, and fears him no more. And Basil upon this place likeneth this fear to a Porter, that openeth the gate to let in the filial. But against making the fear of God The beginning of wisdom, it is objected that Esa, 11. 3. The spirit of the fear of the Lord, is the last of the seven spirits or graces there spoken of, and the spirit of wisdom the first, how then is the fear of God said to be the beginning, which must needs be first? Sol. Gregory answers, the Prophet proceedeth not there by descending, but by ascending, naming the first step or degree of grace last: See more upon that place. This being so, they are greatly overseen, who deny fear any place in working of our hearts to good, and restrain this altogether to love, concluding all them to be [Note.] wicked, and in an evil case, that sly evil, and do good for fear of hell, and not merely out of the love of God and virtue, for which that saying is brought, The good hate to sin for the love of virtue, but the evil for fear of punishment; which is true, when grace is perverted, but not in the beginning thereof. Lastly, for the fools despising of wisdom, we may understand it, of the fear of God before spoken of, for this is true wisdom and understanding, as Moses teacheth, and be that fears not when there is great cause to fear, but contemneth and sets light by God's judgments threatened for sin, and despiseth as fools those that are taken with the fear thereof, is a fool, and the worst of all fools, as he shall in the end find to his cost.

My son hear the instruction of thy father, and forsake not the law of thy mother, &c. In this, and the verse following, Solomon beginneth his Proverbs, 1. In general, taking upon him the person of parents, whose instructions, if anything will do it, will move the tender hearts of their young children to goodness, and against evil, especially if they be persuaded, that they being obeyed, and followed, will be ornaments, most costly and precious, setting them forth as persons most excellent and glorious in the eyes of all others; Wherefore children are from hence persuaded to hearken to, and follow their parents instructions: For why? They shall be an ornament to thy head, and a chain to thy neck. That is look what grace a Crown, or border of gold, and precious stones is to the head, and a gold chain, or chain of Pearls, or Diamonds to the neck, such are parents instructions to their children, if they be godly, they living according to them, as their law.

Touching these words, For sake not the law of thy mother, Heb. Reject not the law: This is thus spoken, because the mother for her weakness, especially in her old age, is by ungracious children contemned, and her instructions also, nothing that is well spoken by her being of weight with them, but all rejected; And yet by calling her instructions their law; he intimateth, that they are bound to regard them, and to regulate their conversation and carriage according to them. And truly there is great reason, that mothers should be respected, and have this honor from their children of being obeyed in their commands, which be good and godly, because as Jerome saith well, they served you by carrying in their wombs the weight of your bodies; children are fed in the womb by the mothers food, who is hungry for her child, and eateth to feed it, and being borne, nourisheth it with milk out of her own body, their breasts, their hands, their arms, and all their limbs serve their children, whom most lovingly they take and bear, enduring anything at their hands. For these so many and more good deeds done unto thee, pay (O Son) what thou owest, and render by all due offices again to thy mother any service that she requireth, There is none so great love as the love of a mother to her child: now nature teacheth us to love them that love us, and if in age they be froward and hard to be pleased, yet this must be borne withal, and the counsel which they are now most able to give, we must follow. The mother in Terrence could say, from whom many commodities have come unto thee, it is just and equal, that thou shouldst bear her discommodities; and love thy parents, saith Mimes, if they be good, if not, bear with them. In thus commending to children Obedience to their parents instructions, he implieth, that they ought to give their children good instructions, and not evil, for if they do, these are not to be obeyed, because against our heavenly Father. For which cause a son that seeth his fathers wickedness, and takes heed of it, is commended, and comforted, Ezek. 18. in this, that he shall not die, but live. For the persuasion added, it falls out true in experience many times, that children obeying their parents come to honor in the Commonwealth, the ornaments whereof are precious chains about the neck, and something precious on the head, as the Diadem or Crown thereof; but contrariwise, the disobedient and contemptuous, for a chain of gold ofttimes come to have an halter about their necks, and rings of iron upon their legs, for rings of gold upon their hands. And good reason saith August. That children disobeying parents, should come to such shameful deaths, because parents are God's Vicars, as it were; he is the common Father, and King of all men; natural parents as Vice-royes, representing his Majesty to their children, and therefore what is done to them, cometh so near unto God, as that he takes it as done to himself; therefore Valerius saith well, Disobedience and contempt of parents ought to be punished with the like punishment to that which is inflicted for the contempt of God.

Touching the word rendered forsake, some render it by Evellere, to pluck out; whereby is intimated, That mothers instructions are planted in the hearts of their children when they be young, and take rooting there, so that without plucking them up by the roots, they cannot neglect them, and the word 〈 in non-Latin alphabet 〉 signifying his command signifieth also a dart, to imply the deep piercing of mothers instructions in their little children, which is most unnatural therefore to neglect, as to pluck up plants by the roots, which their loying mothers so carefully planted in the ground of their hearts for their good, or to pluck out an healing-tent put into an ulcerous sore, that the putrefied matter may no more run out, but the whole body be endargered. And this of receiving parents instructions, is mystically by some applied to the instructions of God our heavenly Father, and of our Mother the Church, whose Laws are not to be rejected. But whereas hereupon the Papists blame us for rejecting the Laws of the Roman Church, they altogether mis-apply the matter, because our Fathers instructions are first commanded unto us, and then our Mothers, as subordinate hereunto, and our Mothers against, or diverse from our Fathers; for who so attempts to draw us to any other Gospel, must be accursed whether Mother, or Angel from heaven. For the reason used to persuade by an ornament, and Crown to the head, we may understand Kingly dignity by a Chain to the neck, the glory of wisdom, both which a Prince shall have by following his godly fathers and mothers instructions, for which some parents like Solomon, left books of instruction to their children, as Cicero to his son Marcus his book of Offices; and Basil the Emperor, wrote likewise three books of counsel to his son Leo: and our learned King James his Basilicon-doron, to Prince Henry. Of a Crown and a Chaine, setting forth dignity and wisdom, is the observation of Tostatus, and that from Pharaohs fact to Joseph, and Belshazzers to Daniel; in both which, wisdom was most eminent, and therefore they were thus graced.

My son, if sinners entice thee, consent thou not. After persuading to obey parents; now on the contrary side, warning is given against hearkening to the flattering enticements of wicked robbers and cut-throats: For by sinners here such notorious ones are to be understood, as the next words show; the vulgar for entice, hath Lactare, by flattering to frame to their own evil manners, as a woman doth the child that sucketh on her: for as Galen and Avicen note, the qualities of the Nurse are by the child sucked in together with the milk. This I confess in this regard is the most significant word, but 〈 in non-Latin alphabet 〉 signifieth nothing else, but to incline by slattering. And this is most dangerous to youths, and therefore the warning given against hearkening to such is most necessary for all. In the next place, that we might not be ignorant of the devices which such have to insinuate into the mind of others, to draw them to the same evil ways where in they walk these are pointed.

Let us lurk privily for the innocent: where in the first is shown to be secrecy, we will shed blood, and rob, and none shall know it; if any accuse us, we will deny, and forswear it too: For no man would commit such horrible wickedness, did he not think to go undetected, and this keeps many, that have even a willing mind, that they dare not do thus vilely, because they fear it will come to light. But although it may be concealed from men, yet it cannot be hidden from God; and oftentimes he in his providence discovers such abominations to men, that the wicked may come to condign punishment: For either their own consciences shall make them confess, or their tongues being over-heard bewray them, or by the goods stolen found in their hands they shall be discovered; or if murder be committed, by some miraculous means or other, if ordinary fail, as we have had many strange experiments from to time. But if they pass on undiscovered in this world, all secrets shall at the last day of judgment certainly be revealed; wherefore Ausonius saith well, Daring to commit a foul sin fear thyself, though then be no witness. The countenance of the evil doer many times, when he is challenged bewraying him, or his passions of anger, or trembling. Let us lurk privily for the innocent without cause. This, Without cause, is added to show that robbers and murderers have no cause to deal thus by other men, for they have given them none, only the wickedness of their own hearts put them on.

Let us swallow them up alive, and whole, as the grave, as they that go down into the pit. Here is their second device taken from the facility, or easinesle to do, as was before said, for that which a man may easily do, he is hereby drawn much to do, if it be conceived to be no more, then the earths opening of the mouth to swallow up Corah and his company, or the graves receiving a man's body thereinto.

We shall fill our houses with prey, and find all precious substance. Here is a third device to move, taken from Gaine, which is of great force with worldl-minded men, whether they be poor, that their wants may suddenly be supplied; or prodigal, that they may have where withal to spend freely; or covetous that they may is a short time come to great riches. For, so it may be thus, the worldling careth not by what means he getteth Wealth, for having it he hath his god, whom be preferreth before all worldly things; but the Proverb is, Goods gotten, perish ill, Zach. 5. There is a flying book for such houses to consume the stones thereof, and the timber thereof.

Cast in thy amongst us, we will all have one Purse; This is by some expounded thus: Be content to take the same fortune together with us, for which the next words make, We will all have one purse; we shall sure have great comings in, but because they are to come, they must come as it were by Lot, we going together this way, but if we do so, we doubt not but that our Lot will be very rich and good, and this shall all be thine as well as ours. Some expound it thus; Come, and when we have gotten so great a prey, we will not wrong thee of thy part, but thou shalt have as good a part as any of us, the whole being divided into so many parts, as we are persons, there shall be no partiality in assigning to each one his part, as was betwixt the Lion, the Ass, and the Fox, but each one casting Lots shall have that which befalleth him. Lastly, some expound it thus; Cast in thy Lot, being that which thou hast, and let us enjoy it in common, together with that which we shall get, as we will do by ours; but of these I prefer the first, it being a great motive to do as they did, they being men of more experience, and such as had happily gotten much already by Rapine and Mother, and yet escaped Judgment. And this may be taken for a fourth device to persuade to this wicked course; For examples of such as are in an evil way and yet prosper, are of great force to move the simple to do likewise; but remember we that things go not on in the same course to the end. A sinner may sin an hundred times, and have his life yet spared, but in the end it shall not go well with him; the Pitcher goeth oft to the water, but at length it comes broken home; so the robbers and murderers.

Their feet run to evil, and they make haste to shed blood. Having shown the Allurements, and deceiveable Reasons of the wicked enticing others, now he cometh to dissuade from going their ways, ver. 15. opposing stronger reasons there against, and here is laid down the first; Their feet run to evil; that is, they pretend much good indeed, and the abounding of worldly goods, but it is only evil that they hasten to, and seek to draw thee unto, and that most pernicious evil, the shedding of blood, from which Nature it self abhorreth. Therefore let not this be a motive unto thee to go with them, unless like a fool thou wouldst be beguiled by a shadow for a substance, as the Dog, that swam over the river carrying a piece of flesh in his mouth, which, the Sun shining, cast a shadow upon the water, whereby he was drawn to let fall that in his mouth to scap at the shadow; or as the silly Fish, drawn by the bait swalloweth the hook. And hitherto one reason, now followeth another.

Surely in vain is the net spread in the sight of every Bird; About the exposition of which words there is great difference; For, 1. Some Hebrews expound them thus: The net is not spread in vain before Birds, but to take and kill them; so Robbers lurk not in secret, but to kill him that hath the goods of this world, that they may the more safely enjoy them coming into their hands, he not being now in any capacity of pursuing them; and being thus understood, it is a reason of that which was said before, ver. 16. They hasten to shed blood.

1. It is not for nothing that they lurk thus, but do herein like a Fowler, they bear bloody and devilish minds against their Neighbors, which should effectually move any ingenuous person not to join with such blood-thirsty Hunters, for such come to rob, and to break through, they come also to murder, if occasion of weak resistance on his part, and strength on their part be offered; and of the same mind are robbers by the way, if there be danger of pursuing, or they cannot otherwise get their prey.

2. Ibn Ezra, As Birds are so foolish, that although a Net be spread before their eyes, by which they may be taken, yet they are not made hereby to beware but come into it notwithstanding, and are taken; so are wicked robbers, they cannot but see the dangers into which they run by robbing, and murthering, because that in all places they are haunted and sought after, and the nets of diligent and universal searches are laid for them, whereby they are commonly taken, and die for it.

3 David ben Gerson, Without cause; That the innocent Bird is laid for without cause on her part, she no way deserving to be thus dealt withal; So he, whom Thieves lurk to make a prey of, is by them thus used without cause, which makes their sin the more heinous, for that they do not only rob and kill a man, but an innocent man, thus shedding blood, that shall surely be revenged.

4 Beda, Gregor. Lyra, Hugo, Dionysius; My son, I have spoken these things, that thou, understanding the enticements of these wicked ones, to be but as the laying of nets before Birds by cunning Fowlers, mayst beware of them, as being otherwise if thou beest here-with taken, endangered in respect of thy life, which is more to thee then all worldly goods; and this they confirm by the next words, ver. 18. They lay wait against their own souls, and machinate deceit against their own blood.

5 Salazar, As the Net is not laid in vain before Birds, but they are herein taken at one time or other, although they be Masters of the wing, that is, strongest in flying, for they sometimes light upon the ground, and then a Net may take them; so Robbers have not Nets laid for them in vain, but although they fly far, and long escape, yet at length they are taken.

6 But because this is co-incident with the former, he hath another; As he that layeth a Net for Birds of prey doth a vain thing, for they fly far off, and so avoid the Net, and by this means much time and labor is spent to no purpose; So the Robber seeking to enrich himself, and to come to abundance by robbing, and murthering, either gets nothing, but some Puttocke, or Buzzard, which is vile meat, or that which he getteth proveth immediately as a Fowl swift of wing, which soon flieth away again; and not only is it thus to the Thief and Robber, but to Everyone that is greedy of gain, which taketh away the life of the Owners thereof. Of all these, the first, fourth, and fifth cannot stand, because they go upon a reading contrary to this of the Original, viz. a Negative, a Net is not spread in vain, whereas Hebr. it is an affirmative, for in vain is a Net spread; but they, who give that exposition follow the Septuag. which goeth oft times not so much upon the word, as upon that which the Translators took for the sense; but forasmuch as keeping to the Hebr. the sense will rather be better, and from the words so rendered another reason may be drawn against harkening to the enticements of such sinners, viz. because they lie in wait to shed the blood of the innocent, which is abominable, and shall never go unrevenged, but prove as a net, or a snare unto them, as they may easily see in natural reason, and therefore be not thou my son drawn by them, for if thou beest, thou also shall • be guilty of innocent blood, like Cain, crying from the earth to God for revenge. As for the last of Salazar, it is acute, but not so well agreeing, the drift of the Wise man being not only to show, that these robbers shall loose their labor in the end, but that they are running upon the most abominable sin which can be committed, and therefore most highly provocative of the Divine Majesty, which everyone will most carefully fly, that is not given over to a reprobate sense.

They lay wait for their own blood, they lurk privily for their own lives. Here is a third reason to dissuade from going with sinners that rob, and kill: For the present they damnify others, and their lives are lost by their means, whom they so barbarously butcher for their wealth, but the end will be, their own Lives and blood must go for their blood and rapines suffered at their hands; and unto this may be applied that which was said before, first, four, and five, they shall show themselves as foolish as Birds, or Fishes, yea more, for in all their plottings to steal and slay, they do but lay Nets, that will prove mortiferous to themselves, and dig pits, into which they shall fall and perish everlastingly, which is to get the world, and to lose the soul, to make the most foolish bargain that may be, whereof they shall be ashamed when it will be too late.

Such is the way of everyone that is greedy of gain, he will take away the life of the owners thereof. This, saith Lavater is added, as an Epiphonema, to that which was said before, v. 17. 18. And it containeth a more general instruction concerning all covetous persons, and not robbers, and murderers only; They, as chese, lay a foundation of destroying their own lives also, by their own covetousness, as 1 Tim 6. 9. it is said, They that will be rich, fall into many noisome and foolish lusts, that drown the soul in perdition. Robbers and murderers, to get riches by taking away other men's lives, and consequently their own; And all others, that gape after gain, by laying themselves thus open to the danger of destruction, by being drawn to join in unlawful wars, to use any fraud, or oppression, or to exercise any unlawful arts, or ways of gair, whoredom, baudery, gaming, strong drink, or wine-selling, Idolatrous-image-making, Fortune-telling, or acting the part of a cunning person, by most of which, the greedy of gain take away the lives of others, and by all, their own, coming thus into the snate of inevitable destruction, as our Lord saith, Take heed of drunkenness and worldly cares, lest that day come upon you unawares, for as a snare it shall come upon the inhabitants of the earth.

Wisdom crieth without, she uttereth her voice in the streets. v. 21. In the place of concourse, in the gate. The Wiseman having dissuaded from hearkening to sinners, who call others to consort with them, to their destruction, now opposeth against their calls, and flattering enticements, the call of Wisdom, which being hearkened unto, they shall not be able to draw any after them, and so into the great danger of the destruction before spoken. By Wisdom, understand Christ, in whom are All the treasures of wisdom hidden, and who is made of God unto us, wisdom, righteousness, &c. He uttereth his voice in his word, the holy Scriptures, wherein his wise and holy instructions are set forth at large, both in the Old and New Testament, for all come from the inspiration of his Spirit: And he is said to cry for his earnestness in teaching, and exhorting, which was fulfilled according to the letter, when he stood and cried, If any man thirst, let him come and drink, &c. And this crying and uttering his voice, is said to be without in the streets, because he taught publicly, and openly, as he saith, I spake always publicly in their Synagogues, and Temple, and in secret I said nothing, and in chief places of concourse, for to such places great multitudes resorted, And in the gate, which of old was the place of judgment, where matters were heard by the Judges; For hither was Christ brought before Pontius Pilate, and here he declared himself to be a King, and to have come into the world for this end, although not a King of this world, to reign in worldly pomp and glory here, having an human guard and forces about him to subdue his foes, but a spiritual King to give Laws, according to which, who so liveth, shall be saved, and this shall be his wisdom, flowing from this fountain of wisdom to eternal life. And it is to be noted, that the word rendered Wisdom is a plural, to intimate the manifold wisdom of Christ and his word, comprehending all manner of wisdom, and the word 〈 in non-Latin alphabet 〉 crieth, cometh of 〈 in non-Latin alphabet 〉 to cry or sing, because that our Lord cried so, as that it was, as it were by singing, that thus men by delight in the manner of his uttering himself, might be taken and drawn after him. For thus it was when officers being sent to take him, and returning without him said, when the reason was demanded, Never man spake as he spake, and therefore he compareth John the Baptist, and himself to children sitting in the Market place, and saying, We have piped unto you, and ye have not danced, according to some, Cecinimus vobis, we have sung unto you. Thus Lavater and Muffet, who also saith, that after a father that spake to his son, a mother is brought in speaking, or it is shown, how she speaks further to us all publicly, and openly from time to time, and if by her we understand the true Church of God, consisting of faithful and zealous Preachers, the sense will be good, if not best, because wisdom is a feminine. And not a masculine, as Christ is, so that when it is said, She uttereth her voice, it cannot be so well understood of him, but of her. And then by the Father speaking before, understand Christ figured out in Solomon, the Son of David, King of Israel, for so is Christ often called, as where it is said (Jesus thou Son of David) and Where is he that is borne King of the Jews? And therefore he speaks of Solomon, as his type, saying, The Queen of the South came from afar to hear the wisdom of Solomon, and behold a greater then Solomon is here. The Church then is here spoken of, that is, the Apostles, Prophets, Pastors, and Teachers, some of which in their holy writings have laid the ground of all true wisdom, viz. in their Prophesies and Epistles, and in their further setting forth of the same with a lively voice; for which cause, St. Paul saith, I have laid the foundation as a skillful master-builder, Let everyone take heed how he buildeth hereupon. Others lay these rich treasures open, and offer them to their hearers daily, more and more, that they may take and enrich their souls herewith; and all this is done so, as that all men may take notice hereof, and be made wise to salvation, which is the only true wisdom; all wisdom else being but foolishness to this. Now that by the Church, not only the Congregation in general, but Preachers in particular, may be understood, appeareth from the saying of the Lord, Tell the Church, adding, What ye bind upon earth, shall be bound in heaven, to declare, that he meant Apostles, and other teachers, and who else, as mothers, travel in birth with the people taught by them, but he that is set over them, and to whom the care of forming Christ in them is committed, as Paul speaketh, saying, My little children of whom I travel again in birth till Christ be formed in you. When the faithful and zealous Preacher then speaketh in the Congregation, Wisdom uttereth her voice, and crieth in the chief place of concourse, for which the same Apostle saith, We speak the wisdom of God in a mystery. He that heareth the Preacher, and findeth him with the men of Berea, to speak according to the Scriptures, heareth the voice of wisdom, and so he is to make account whosoever he be, that would [Note.] become wise to salvation; It is no matter what voice be uttered by others diverse from this, for it is all vanity and folly, and tends to the destroying of the hearer, this only is true wisdom, and therefore by all men that would be saved, to be hearkened unto. The Sept. for crying, hath 〈 in non-Latin alphabet 〉 singeth, and indeed this is most apt, for such as are without, going upon the way, they are stayed and taken with melodious singing, so that they stand still, and go no further on therein; so a sinner by the incantations of Wisdom, if he be converted, otherwise he heareth not the Voice of the Charmer, charm he never so wisely. Lyra by Wisdom understandeth that practical wisdom, of which it was spoken before, so likewise Jansen and Salazar; but for so much as that is an effect of teaching, and here the instrumental cause, or the efficient is spoken of, God who speaketh in and by the Preacher, I rest in that, which was before said, understanding by Wisdom the Church; that is, Church-men, there being nothing more common, then when they are spoken of, to say, the Church saith thus, or thus. The word rendered street, is 〈 in non-Latin alphabet 〉 , which properly signifieth a large place, as Jaacob having digged one Well, called the name thereof Rehobeth; and it setteth forth the free liberty, wherewith the zealous Preacher teacheth, not suffering his mouth to be stopped, as the Apostles did not, Act. 4. and Peter being in bands said, The word of God is not bound. It is a base and degenerous spirit, and not the Spirit of God, that makes a man yield, and fear to speak against the open sins of any openly, whether they be of the common sort, set forth by places of concourse, or Rulers and Governors, set forth by the Gate, where Judges use to sit, and they that have Sovereigne power. For these words in the chief place of concourse, Heb. is 〈 in non-Latin alphabet 〉 in the head of tumult, or noise, for the word may signify either, as it is derived, and because the coming together of many into one place, is not without a noise, it may well be rendered in the head of concourse, which I take not to be, as some do, the inferior Magistrate, but the Temple, which is the chief place of assembling of all other. Arboreus, who saith, that an uncreated wisdom is here meant, whereof it is spoken, Ch. 8. 22. 23. yet concurreth with that which was said before touching Preachers, Prophets and Apostles, whom this uncreated wisdom useth, as her mouth to instruct, and to make men wise, so to judge them, as Esa. chap. 1. chap. 3. chap. 5. Jer. chap. 2. ch. 5. Ezek. 20. chap 45. Peter Act. 2. and Act. 10. &c.

How long will ye simple ones love simplicity, scorners delight in scorning, and fools hate knowledge? Here are three sorts to whom the word of wisdom is spoken. 1. Simple ones, who are easily carried away through their credulity by cunning deceivers, into the ways of error or sin, through a love thereof wrought in them by their false persuasions. 2. Scorners, or deriders, that mock at all exhortations to good, and comminations of judgments, against which sort St. Peter speaketh saying. There shall come mockers in the last days, saying, Where is the promise of his coming. 3. Fools that hate knowledge, that are so desperately wicked, that they both hate reformation, as the word of God, and all godly Teachers require; and also such as have this wisdom and knowledge, seeking by all the malignity that they can exercise against them, to beat them herefrom, or to cut them off, as Ahab and Jezebel did the Prophets of God. And Antiochus Epiphanes is said to have had indignation against the holy Covenant, the memory whereof he sought to obliterate both by threatenings, and executions of all that were knowing, whom he could come by. For the wicked said to hate instruction, or to be reformed, See Psal. 50. 17. All these sorts of men are here intimated to be incorrigible, and uncapable of good by wisdom, that we may all take heed, although we in many things sin all of us, yet that we neither be 〈 in non-Latin alphabet 〉 easily persuaded to evil ways, and the [Note.] love thereof, but loath them, nor 〈 in non-Latin alphabet 〉 deriders, or as the word signifieth, Interpreters of the Teachers words such a way as to make them seem ridiculous, as the Jews did Christ's, when he cried, Eli, Eli, Lamasabacthani, saying he calleth to Elias, let him come and help him, or 〈 in non-Latin alphabet 〉 so unwise, as to hate wisdom; that is, righteous living, and walking by rule either in ourselves, or others. For it is worth [Note.] the noting, that having before spoken of sinners, he saith, If they entice thee, intimating soft and secret persuasions and flatteries; But now coming to speak to these kind of men; he saith, Wisdom crieth, for hereby is intimated that these are most hardly and rarely wrought upon by any instructions or exhortations, but easily inclined to evil, such advantage to sin is given by men's natural corruption, and such a bar put in the way to hinder the coming in of any grace into the heart. For that the crying of wisdom prevaileth not with such; the next words, v. 24. show, as also the fearful sequel hereof, I will laugh at your destruction. One by Simple understands such, as sin out of ignorance and weakness, by Scorners, such as make a mock of sin, counting it but a matter of sport; yet even to such Wisdom crieth, therefore to all; whereas Plato required the skill of Music and Geometry in all that came to his School, before he would admit of them. The Vulgar renders it, Ye children how long will ye love childish things, ye fools desire things hurtful unto them, and the imprudent hate knowledge; but the best is according to the Hebrew.

Turn ye at my reproof, behold, I will pour out my Spirit unto you, I will make known my words unto you. Wisdom having challenged the wicked for their evil ways, and their love unto them, and delight therein, and their hatred of knowledge, now falls to exhortation, saying, Turn ye; that is, although ye have hitherto gone on in ways evil and dangerous to your own souls, yet now for your own safety repent and come out of them, and let this my just reproof work upon you to make you so to do, and harden not your hearts to go on still. Although some of you be simple and over-credulous, and so in danger of being seduced by envying deceivers, and have been well pleased with their sins and errors, to which ye have been drawn by them; yet be not taken with the love of ways so pernicious anymore, but hate and abhor from them. And although some of you, that have more natural wit, have abused your wits to deriding the Preachers of righteousness, and to turn those things that ye have done evil into jests, scoffing at those that walk more carefully according to my rule, as Ishmael mocked at Isaac, and have thought it a glory to you thus to do; yet now be ashamed of this, as true converts are, according to that, What fruit had ye of those things whereof ye are now ashamed. Lastly, although some of you have done worse then all this, even hated instruction, as cross and contrary to your corrupt nature, and hated those that have been better taught, yet now love and be affected to sound Teaching, and living accordingly, and to all those that do thus; and if ye do so, then mark the benefit that will hence redound to your souls, I the Lord, who am the Author of the Wisdom that crieth unto you so to do, Will pour out my Spirit unto you; that is, the spirit of Grace, and Sanctification, and the spirit of Wisdom and Understanding, as is further declared in the next words, I will make known my words unto you; so as that ye shall understand the mysteries of the Kingdom of Heaven to your comfort and salvation, and to the enabling of you to speak and instruct others herein, according to which it was by Joel prophesied; I will pour out of my Spirit upon all flesh, and your sons and daughters shall prophesy, &c. and fulfilled when the Spirit filled the Apostles with so great learning, that they spake in all Tongues the wonderful things of God; and in Saul, from a persecutor and hater of the Truth, turned to be a faithful and zealous Preacher; and to the simple, David saith, The Law of God giveth understanding to the simple.

Note hence, that turning from wickedness must first be, and then men shall be capable of the Spirit, and of understanding, otherwise they are but like blind [Note.] men, who although in the midst of the light, see it not, neither can they; yea the the light makes them blind, like persecuting Saul, for which our Lord saith, That he came to make the blind to see, and that the seeing might be made blind. And to you it is given to know the mysteries of the Kingdom of Heaven, but to them it is not given, they have eyes to see but perceive not; the word is to them as a sealed Book.

2. Note, that to have the Spirit to understand, and know the words of God so, [Note.] as to be doers thereof, is the greatest blessing that can befall any mortal man in this life, because this is promised, as a fully satisfying reward to such as turn; therefore it is said, He that looketh into the perfect Law of liberty, not being a hearer of the Word only, but a doer of the work is blessed in the deed.

3. Although no man can thus perfectly know the words of God, for In many [Note.] things we sin all, yet who so turneth from the love of simplicity to the love of the truth, and righteousness, desiring to understand, and to be sanctified hereby and from scorning, to the reverencing hereof, and from the hatred of knowledge and knowing men, to a love of it among them, is before God so accepted of, as that now it being asked, this fountain of living water is opened to flow unto them, and the scales that blinded them before, fall from their eyes, as from Saul's, and now they see, and know, and shall have their knowledge increased, from being in part to plenary in God's good time to their perfect and full beatification in the life to come, for to see and know, as we are called, is fullness of joy and bliss.

Lastly, as Lavater noteth, this being so, there is no color of excuse for those [Note.] that are wavering, and inconstant, when any wind of new doctrine ariseth; saying▪ there are such divers opinions that we know not which to follow; for here is a foundation laid of never erring, be the times as full of error as may be, I will make known my words unto them, when I have poured out my Spirit unto them; For from hence it is plain, that among those that hold divers Opinions, he only is led by the Spirit of God, that makes the evident Word of God the ground of his opinion, and not a pretence of new light, or revelation, as it is said, Esa. 8. 20. To the Law, and to the testimony; it is not then for want of means to know the right, that so many are carried away with error, but because they had rather hear a braying Ass, then one clearly teaching the pure Word of God, as the same Author speaketh; or as Saint Jude, They have the persons of men in admiration for an advantage; the way that they lead them in, being pleasing to the flesh, or conducing more to their worldly gain or glory amongst men, as might easily be shown in all Schismatics and Sectaries.

Beda, Hugo, and Dionys. take this for a threatening thus; Turn if ye will, if not, I will pour out my spirit of fury, and will make you know my words before spoken, in declaring the dangerous case that the wicked are in, to be true. But because the threatening against those that will not turn, followeth, verse. 24. 25. and the Lord is not wont upon exhortation to turn immediately to threaten, but first by promising to seek to allure, and then to threaten the obstinate, I pass this over as not agreeing, and rest in that which went before.

Because I have called, and ye refused, I have stretched my hand and no man regarded, &c. After promises that might allure, here follows threatenings, that may terrify all the wicked, that go on in their sins. Because I have called; that is, I the Lord by the voice of my Church, the Ministry of my Word here set forth by the name of Wisdom, have called upon you, simple seduced ones, scorners, and Piety-haters, from time to time, to turn from these and all other your evil ways; I have stretched out my hand; that is, both by seeking to make you in silence to attend unto my words, and when words would not prevail, doing Miracles and Wonders amongst you, that hereby ye might be made the rather to hearken to me, and when Miracles took no effect with you, neither exercising judgments upon you, that were able to make any heart to relent, except of those that are given over to a reprobate sense; But before this, I stretched out my hand in delivering you out of bondage, and doing you good; for

1. When Paul was to speak in the midst of a tumultuous people, it is said that he beckoned with the hand, that silence might first be made; so the Lord stretcheth out his hand, as it were, in his servant the Preacher, who standing up to speak to the people, they all attend to his preaching in silence in respect of the outward man, but such a tumult and noise of profits, and pleasures, and their own lusts is made within, that Wisdom can have no audience.

2. For stretching out of the hand in deliverances, and doing them good, it is said; That he brought them out of Egypt with a mighty hand, and stretched out arm, and this was not without Signs and Wonders: and of this, and the benefits bestowed upon the Israelites, the Prophet Isaiah speaketh, to aggravate their wickedness the more, that were not moved hereby; I have stretched out my hands all the day long to a stiff-necked and gain-saying people. And thus the Lord Christ also stretched out his hand in person, and by his Apostles, as they prayed, Act. 4. 30.

3. For stretching out the hand in executing Judgments, this was done in Egypt, when God by Moses stretched out his hand, and brought divers Plagues upon Pharaoh, and Israel afterwards sinning, when they were smitten in the Wilderness with the Plague, with the Sword, and with fiery-flying Serpents, and in the Land of Canaan often by the oppressions of foreign enemies. To this effect almost Lavater speaketh also. And there is in stretching out the hand yet something more, viz. offering to help out of danger, Psal. 10. 12. so that in saying, I stretched out my hand, it is meant, I held it out every time that I called, being ready if any sinner would give his hand, to help him out of the pit into which he was fallen.

But ye have set at naught my counsel, and would none of my reproof; that is, Neither my loving exhortations, whereby I counseled you for the best, nor my sharp reprehensions and threatenings were of any avail with you, no nor my favors, or Judgments, to move you to repent. A grievous accusation, which is not only of the Jews, or of some of former times and ages, but of all the wicked of all times, that live under the means, and yet continue unreformed. The Lord calleth, but [Note.] they hear not, although they hear Sermons; neither do they regard his Word or Works, as is complained also, Psal. 28. yea, the wisest counsel to save their souls, that is given by the most wise God, and not by man, is by them set at naught; so is God vilified by sinful dust and ashes; and if this shall be the Indictment of every obstinate sinner, who would not be moved to cease from sin, and without any further delay, for he that is not, sinneth not against man, but God, and then who shall plead for him? Some refer the calling, and stretching, or lifting up of the hand to Christ thus; I called when I said, Come to me all ye that are weary and heavy Inden, and stretched out my hand, when to heal your Diseases, and Sicknesses. Isidor reading it. Ye have contemned my counsel saith that the Greek word 〈 in non-Latin alphabet 〉 is, to cut off, and so hereby it is implied, that they did by his counsel so wisely given them, as one doth by that which he cutteth off and casteth away, as the superfluous branches of a Tree, or the parings of an Apple.

But now see what punishment shall be laid upon the wicked for this, v. 26. I will Laugh at your calamity, and mock when your fear cometh, as desolation, as a whirlwind. To speak properly, it is not incident to the Lord to laugh, or to weep, but yet laughing at the vanities and miseries coming upon the wicked, is also ascribed to him. Psal. 2. 4. The Lord shall have them in derision, because he makes them to be derided, and not pitied by men when their calamity cometh. And this is the greatest of all miseries, not only not to be pitied, but in the midst of greatest miseries to be derided. And the miseries to come upon the wicked are the greatest in the world, for which they are set forth by Desolation, a Judgment comprehending in it all others, and a Whirle-wind, then which there is nothing more violent or sudden. Thus Lyra, who will have derision understood of men to whom sinners shall be made a laughing-stock, or scorn, by reason of the base and miserable state into which God in his wrath will bring them. So it is threatened to transgressors, Deut. 28. Amongst other of God's heavy Judgments, and in setting forth the Judgments to come upon them, he useth not only the comparison of Desolation, which cometh by cruel enemies suddenly depopulating a Country, by taking preys, burning, spoiling and killing all; and of a Tempest, but he addeth further; When distress and anguish cometh upon you, as if their misery should be so great, that he could never tell when to have done in varying his words to set it forth; the first of these two words 〈 in non-Latin alphabet 〉 signifieth a straight, whereby is meant such misery besetting them, as that they should not know which way to get out of it; and indeed such shall be the misery of the incorrigible wicked in Hel, they that are cast in there shall never get out; and the next word 〈 in non-Latin alphabet 〉 to besiedge or straighten is a Synonimy to it, further setting forth the same. And all this is by some referred to the Jews destruction by the Romans for despising the Son of God, the Wisdom of the Father; but with Beda, I rather understand more generally of the last Judgment to come upon all the wicked for evermore, for that shall be most sudden, and into such straits they shall then come as never did any before, the way into Paradise being never more straitly kept, that the man expelled for sin might never enter more; Then the way of coming out of this Dungeon, that the wicked here shut up may never have any liberty of coming out anymore, but live in torment everlastingly.

Then shall they call upon me, but I will not answer, &c. that is, Upon me, from whom this Wisdom cometh to reprove, exhort, and threaten them, but all their seeking to me then shall be vain. Thus Dives in Hel is set forth, craving for one drop of cold water; and wicked workers, to be opened unto, but they are not heard, neither do they find the least comfort.

Lavater taking the Judgments before spoken of to be temporal, for the removal of which, although the wicked pray, they shall not be heard, noteth this question; Why will not God hear them, seeing he hath promised to save all that call upon him? and answereth, That it is meant of the wicked praying through extremity of misery, but not touched in their hearts with any true repentance. But forasmuch as some have found some favor, that they sought unto God, although unreformed, as Ahab, Rehoboam, and Jehoaz, I cannot subscribe unto him, but rather hold with Beda, That the calling here spoken of is when it is too late, as it is said; Then many shall seek to enter and shall not be able; and Esau could not obtain the blessing, because he came too late, though he sought i •… with tears.

Therefore shall they eat of the fruit of their own ways, and be filled with their own devices; that is, They shall fare according to their doings, as the Proverb is, Ut sementer feceris ita & metes, As thou sowest thou shalt reap; For our doings be our sowing, and he that soweth evil seed, cannot reap, and [Note.] eat good, but base Corn, Tares instead of Wheat, and here-with he shall be filled; So he that liveth and goeth on unreformedly in sin, shall be filled with anguish and misery.

For the turning away of the simple shall slay them, and the prosperity of fools destroy them; that is, Their going from holy instructions shall prove unto them as Children's leaving of helps, where-with they are helped to swim in deep waters, is the cause of their drowning; So their turning from good instructions, and preferring their own evil ways, shall prove death, and everlasting destruction [Note.] unto them. And if any such shall think otherwise, because they live in prosperity, and for this be the more proud and licentious, even this which they take to be an argument of God's love and favor towards them, being hence the more encouraged in their evil ways, shall prove a sword to slay them, neither shall they by any means escape. Thus Xenophon in Cyropaedia; It seems to me harder to bear good things well then evil, for these work reproach to many, those wisdom to all. As the Peacock looking upon his gay tail extended is proud, but looking down to his feet dejected: So by prosperity the heart of the wicked is puffed up, but by poverty and misery cast down, whereby God is moved to pity, being otherwise ready to cast down and destroy them, as proud Herod.

But who so hearkeneth to me shall dwell safely, and be quiet from fear of evil. Here on the contrary side, the safe and dangerlesse condition of the righteous, that regard and lay up instructions in their hearts to live accordingly, is shown, when as the wicked are like the raging Sea, if there be a calm now, a tempest soon ariseth, and the waves thereof roar and make a noise, and endanger the Ship; the righteous even in tempestuous weather are safe, and without fear, as they that are in a safe Harbor, for they know and believe, that God hath ways to save them, and his power and goodness shall never fail them; however, they have a quiet Conscience in respect of this, that their sins are pardoned, and they are through faith in Christ justified from them, whereby they have peace with God. But it is to be noted, that these are such as hearken, and are obedient unto [Note.] the voice of Wisdom, not such as are for faith only, inferring from Justification hereby, that do now what they will, it is no sin, as the foolish Antinomians hold, and carnal cavillers.

CHAP. II.

MY Son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear to wisdom, and thy heart to understanding, &c. In this Chapter are two parts, or things:

• 1. It is shown how Wisdom may be attained, verse. 1, 2. &c. to verse. 10.
• 2. What the benefit of Wisdom is, from thence to the end of the Chapter; touching the first, To get wisdom; that is, Grace to turn from sin, and to believe in Christ.

1. Thou must be humble to incline thine ear, to the voice of Wisdom; that is, To hearken diligently to the Word preached and read, and not to be as most Hearers are, like stocks and blocks in the Congregation, shamelessly sleeping the time away, or sitting there without any attention, not having their eyes fastened upon the Preacher, as Christ's Auditors are said to have been upon him, when he taught in Nazareth, although their malice and infidelity hindered them from profiting, but upon other objects of vanity. He that would attain wisdom to Salvation by hearing, must contrariwise look at nothing else, but make this his work, by hearing to learn and understand more of the Will of God from time to time; and thus none will do, unless they be humble, to bend and bow to this teaching, acknowledging the great need thereof, being of themselves ignorant and so in danger of being drawn away to sin and error to their destruction: For the humble God will teach; and Christ saith, Thou hast hidden these things from the wise, and revealed them to babes; that is, from such as are wise in theirs own conceit, and to such as are like little children in humility, as elsewhere he saith, Unless ye be converted and become as little children, ye cannot be saved. As into the low valleys the waters flow, and make the ground fruitful; so the Spirit, which is as living water, into the humble heart. And therefore they that are [Note.] conccited of their own knowledge, saying, that they know as much as the Preacher can teach them, are not only fools, but uncapable of this wisdom, and consequently of salvation.

2. Besides the ear, the heart must also be inclined, for many there are that hear with their ears, but incline not their hearts, in which they will not bow, not bend to that which they hear, thinking it enough outwardly to seem righteous, although wickedness be still in their hearts. But these are taxed sharply by Christ, saying, Do not your alms before men, as hypocrites, verily I say unto you, they have their reward. Yet in another place, it is said, Let your light so shine before men, that they may see your good works, &c. Whereby it is meant, that although we ought not to do good before men for vain-glory, yet to stir up others to do good also, we may and ought, as Arboreus well noteth. So that when he saith, Hide my command with thee, pondering and considering of them in the heart is meant, as it is said, He that is wise will ponder these things; And this is said to be an hiding of them, to imply in what a precious account we have them, even as a treasure, as by and by followeth; And it is said, A treasure hid in a field which a man finding hideth, and keeps under lock and key that he may never lose it; for so he that will be wise to salvation deals by the words of wisdom, they entering his heart dwell in him, and are never forgotten, but kept always there, that he may live, and do accordingly all the days of his life.

Yea if thou criest after knowledge. Here followeth a third thing to be done, that we may get knowledge; we must pray, and that earnestly for it, for this is set forth by crying; and in saying thus, it is implied, both that we neither have wisdom, or understanding in us; neither can we attain it of ourselves, for men beg not for that which they have at home, neither do they seek for it, but for what they want; but for this, if it be necessary for them, and they cannot subsist without it, they both call and cry, and crave, or else they perish, as hunger-starved persons beg for alms. Moreover it is implied, that God is not so difficult to be entreated for divine knowledge and grace, but that if we ask, he will give it us; as also James teacheth. Other things we may ask and not have, but this we shall assuredly, For, ask, saith he, and ye shall have, seek, and ye shall find. But as James also hath it, we must ask in faith, and not waver, and faith is not of all men, but to whom God giveth it. To this I say, that the faith indeed, which justifieth, is the special gift of God, and man cannot of himself attain unto it; but there is a faith, which is a believing of that we hear, and may know by the visible works of God to be true, whereby a man believeth that there is a God, and that to be true, which is taught in his word, for so it is said, The devil believeth and trembleth; yet neither is this faith meant by James, for this draweth not a man to God, but driveth him from God; but a steadfast believing that there is a God, and that he is a rewarder of those that seek unto him, and this saith there must, and may be in everyone, to whose ears the voice of Wisdom cometh, and then cry for wisdom, and attain it without all doubt. For God, as Lavater hath it, is not like unto a man, who to make another think himself beholding to him, promiseth him fair, saying, If thou hast need come to me, and I will lend thee this or that; but come to him in thy need, and then his offer appears to be but words, and no performances: For the rendering of the words here, Heb it is 〈 in non-Latin alphabet 〉 If thou criest to understanding; that is, saith Beda, to Christ the Son of God, the wisdom of the Father; but Hilary, by crying to Wisdom, understandeth a man's endeavoring with all his might by reading, meditating, and hearing, to come to this saving knowledge; for he saith, Wisdom is to be called upon, every office of reading is to be deputed to understanding. Hugo and Dionys. follow the sense already given, which is best, and therefore followed also by Lavater and others. And it may be rendered either, Call to wisdom, or for wisdom to God by earnest prayer; yet that of Hilary is also to be added, read and study for it. And it is to be noted, that it is crying and calling aloud that is here required; which that we [Note.] may do, we must take heed of all things that may weaken and dull our calling, that we cannot be so sonorous; and these things, according to the Philosopher are two, 1. Coldnesse; 2. Intemperance; for he that is hot and temperate in his diet, and moderate in his passions, utters the loudest cry and call; frigid persons, and such as are filled with fear or grief, or with overmuch meat and drink, cannot speak to be heard far off: And by bidding, cry and call aloud to understanding, he intimateth that wisdom is far off from us, till we attain unto it, and therefore not with an easy and soft call to be fetched; wherefore if thou desirest to attain it, take heed of all things that may oppress thy voice when thou prayest, so that it cannot be heard, or prevail; take heed of coldness and deadness in prayer, and pray with fervency.

2. Of glutony and drunkenness; and be abstemious, as Daniel by abstinence sought most anxiously the knowledge of things to come. It is a true saying of Jerome, A fat belly, a lean mind; that is, farcing and fatting the belly by following the appetite the mind is dulled, and made uncapable of understanding.

3. Of slavish fear and worldly grief; and be temperate and moderate, as it is said, Phil. 4 4. Let your moderation be known to all men. Chrysost. speaking of chaste persons, or such as make themselves Eunuchs for the Kingdom of heaven, saith, Incontinent persons are heavy or low voiced; but these Eunuchs in mind, white in manners, lofty in voice; for so are the last words Greek, although in Lat • ne rendered; Mente sublimes, lofty in mind. The Adulterer then, and incontirent, cannot call shrill and loud enough for wisdom; for which he is set forth as an Ox going to the slaughter-house, and a fool to the stocks.

If thou shalt seek for her as silver, and hid treasures; Vulgar, and dig her out as treasures but the word signifieth to search, and because in searching for treasures hid in the earth, men dig, it is so rendered. The meaning is, If as men, that be worldly, spare for no labor to get money, whereby they may be enriched; thou likewise laborest for wisdom; And this is a fourth thing to be done to get wisdom. It is indeed the gift of God, and therefore to be begged, but as we beg and cry for it, so we must labor also: What pains do men take to get earthly treasures? they dig deep into the earth, they with great labor try their metals to get a little silver; the Merchant with great hazard travelleth to the Indies for silver and gold, and precious stones. Of this of the Merchant Horace speaks saying, The diligent Merchant runneth to the furthest Indies through rocks and fires, that he may get wealth, and not be pressed with poverty; where by fires he understandeth the Equinoctial line, where the torrid Zone is, under which he passeth to the Indies; and Ovid, Itum est in viscera terrae, &c. Men go into the bowels of the earth and dig up treasures, the irritaments of evil; And wity is that of Pliny, speaking of the pains taken by many to find little precious stones to be set in rings; how many hands are worn, that one little joint of the finger may shine? And yet treasures with so great labor attained, are not durable; for both they that have them are mortal, thieves may dig through and steal them, and in greatest extremity, they will stand them in no stead; that is, in time of sickness and death, and at the day of judgment. But the Treasures which we are here exhorted to get, are everlasting, and at these times, deliver the possessors thereof from all evil; And therefore with all intention and earnestness of mind to be labored for all the days of our lives.

And here the note of Beda is good, showing how we should labor for wisdom; viz. As they that dig for treasure cast out the earth, and make deep ditches in the ground, or pits, before they can come at it; so we must cast out of our hearts the love of the world, and cast these things as it were out, distributing and giving of our worldly goods to the poor, and lie low by humility in respect of our ignorances and sins. As also Seneca to find some gold, we turn out abundance of earth, so to get wisdom. And in this our laboring to get wisdom, we must be like unto the covetous man, in whom the desire of having, increaseth the more he hath, according to that common saying, Crescit amor nummi quantum ipsa pecunia crescit; The love of money increaseth as much as money it self; and as a godly learned man once said, Neither is a covetous man ever satisfied with riches, nor a learned man with knowledge. Neither do covetous men only by just and lawful means seek riches, but even by robbing and stealing, and by trade and deceit, although to get them they adventure their lives; so he that labors for Wisdom, if he liveth in a place where the study of Divine Learning is straitly forbidden, and there is danger of death to seek after it, as was the case of Christians living under Heathen persecutors, and of those of the reformed religion under Papists, yet he by stealth in the night takes time to read and study for this, not passing for the danger incurred by so doing.

Touching the Similitude betwixt digging for treasures lying hid in the earth, and wisdom, it is also spoken, Job 28. and to find out these treasures of silver or gold, men that have skill to do it, as Agricola noteth, go to waters that flow out from mountains, and there they observe the sands, diligently marking their color and smell, and hereby they discover the metals, and their veins, through which those waters come, for they bring some of that metal with them.

Now the mountains, at the feet of which the treasures of Wisdom issue out, saith Jerome, be the holy Doctors of the Church, who both in Life and Doctrine set forth the true Word of God, by opening the mystical places hereof, and living an heavenly life accordingly. To these then he must come seeking wisdom, and searching for it, that will find it, he must come to their preaching publicly, and to their writings in private, hearing, reading, and with great labor of the mind find out this treasure lying herein; To this effect Solomon saith, The month of the righteous is a vein of life, out of which, as out of a rich vein of earth, wisdom to Salvation cometh; and not unlike to this is that of Malachi, The Priests lips shall preserve knowledge, and they shall inquire the Law at his mouth. And as men that seek for treasure, although there be abundance, are not satisfied to take some away, or most of it, but they will have all, and are careful to leave none behind, as Chrysostom reasoneth; so must we do by this heavenly, never leave searching till we have found it all out. And as to come to treasure no small pains must be taken, but the greatest labor that is, for such is diging, so to get wisdom. And lastly, as he that diggeth for treasure to get it out of the earth, to be enriched by it, diggs in his own ground, for he that diggs in another man's, as the Civil Law saith, if he finds any treasure shall not have it, but the man in whose ground it is found; so we must everyone labor for wisdom in our own hearts, that knowledge lying there may be digged out to the beautifying and adorning of us with all rich graces of Justice, Temperance, Sobriety, Chastity, and Holiness, and not to the enriching of others only, as many do, saying to those that they teach, Ye must do as I say, not as I do; they count it a great glory to find this treasure, but are themselves still very poor, because they dignity indeed, but dignity not out, they do fodere, not effodere, as the vulgar well renders it.

Then thou shalt understand the fear of the Lord, &c. Here to show, that a man's labor that seeketh for wisdom, as is aforesaid, shall not be lost; the Wise man showeth, that whosoever thus seeks it, shall find both the fear of God, which was said before to be the beginning of it, and the knowledge of God; That is, of those things concerning his heavenly Majesty, and his Son Jesus Christ, which he hath revealed in his Word, and by faith he shall assuredly know Jesus Christ his Son to be his Savior, in which two things the fear of God making a man to eschew evil, and to do good, and in this knowledge of God standeth perfect wisdom. And it is to be noted, that in saying. Thou shalt understand the fear of the Lord, and find the knowledge of God, for herein he proceedeth according to the Allegory before begun of finding silver and treasure, For it is observed by those that write of precious metals, or treasures hid in the ground, that where treasures were hid, they were wont of old to lay into the ground above them ashes or coals, so that he who went to dignity for them first came at these, and hereby knew treasure to be near; and for a Mine of Silver, they that dignity first come to the head thereof, which is less precious, and then to the vast treasures lying there but more deep; According to this it is here said, That he who seeks for wisdom shall first come at the fear of God, of which enough hath been said before, ch. 1. 7. and then to this understanding, to that as a necessary introduction and less precious, and then to this most rich treasure of knowledge and faith.

For the Lord giveth wisdom, out of his mouth comes understanding. Here a reason is yielded, why by crying and calling to God in prayer we should endeavor to attain it, he is the Giver hereof, and therefore this is of him to be begged. Here is also a reason of that which was said of inclining our ears, and hearts, Out of his mouth understanding cometh; therefore to his speaking in the Ministry of his Word, our ears must be intent. And the next words imply a reason, why we must seek for wisdom.

He layeth up sound wisdom for the righteous, a buckler to them that walk uprightly. The vulgar; He shall protect the health of the righteous, and keep them that walk simply, Hebr. He hideth wisdom for the righteous; the word 〈 in non-Latin alphabet 〉 signifieth either wisdom or any other entity or matter, wherein there is a being and continuance, A field to them that walk perfectly; or we may read it thus, as cohering with us, where it is said, Out of his mouth cometh understanding, and the hidden thing; for so wisdom was before compared: he meaneth then, that this also cometh thence to the righteous, and if any man would know what good this is to them, in the next words it is shown, It is a very shield to such as walk perfectly, or uprightly, the arrows or darts of spiritual enemies cannot by reason hereof come at them to pierce or hurt them, neither shall the assaults of corporeal enemies prove hurtful to them, as is often shown in the Psalms, where God is set forth to be a Shield, a Rock, a Tower to fly to, and to cover the righteous under his wings; not that wicked persecutors shall never be able to kill their bodies, but not to hurt their souls; and that their very bodily lives shall be safe from their striking, but only when he giveth leave for the making of grace the more to shine in them, as he permitted Satan against Job. Hence comes the saying, A good conscience is a brazen wall; and Zechariah saith, That God is a wall of Brasse or Fire about his to defend them▪

He keepeth the paths of judgment, and preserveth the way of his Saints; the vulgar: For paths of judgment hath paths of righteousness, respecting rather the sense, then the signification of the word, because Judgment is sometime put for Justice, as it is here, and may well be, as the cause may be put for the effect. For whence cometh it to pass, that a man walketh in the paths of Justice, but that being wise he rightly judgeth this to be the way, wherein he ought to walk, and all other ways to be wicked and evil? Now God is said to keep the paths of righteousness, because as Gregory Nazianzen hath it, He by induing them with wisdom makes them against all the wiles of Satan to know which be these ways, that they may walk in them and not be mistaken. And he takes a Similitude from a Lion, who when he flieth from those that pursue him, with his tail doth put out by trouling it upon the ground, his foot-steps, that not being now discernible they may not know which way to go after him to kill him. Know so, saith he, that so the roaring Lion, the Devil by his subtlety obscures the right way so, that I know not this to be it, or that; but then praying to God for wisdom, he keepeth and guideth me in the right way, making it plainly to appear unto me, and so he doth to all his Saints, as is here said. Lavater renders it •• er beneficorum, Hebr. it is 〈 in non-Latin alphabet 〉 merciful ones, and therefore it may well be rendered Saints, since all the Saints are merciful and beneficous, or such as are daily doing good, and they are Hypocrites and no Saints, what show of holiness soever they make, that are not such; for this is the pure religion which maketh a Saint, To visit the fatherless and widows in their adversity; That is, to show mercy to the poor.

Then shalt thou understand justice and judgment, and equity, and every good way. Here according to Lavater, he beginneth to show the benefit coming by wisdom. 1. Hereby a man shall be kept in a good way. 2. From all evil ways. The good way is the way of justice; that is, of righteous and holy living, of judgment to do everyone in his place, as true judgment requireth betwixt man, and man, without respecting persons; of equity, being equal and even in all our dealings, not declining sometime to the right hand, and sometime to the left; But of this enough before, chap. 1. 3. only here is also every good way spoken of, and for way is put the word 〈 in non-Latin alphabet 〉 , but v. 12. where the evil way is spoken of, that by wisdom he shall be kept from; it is 〈 in non-Latin alphabet 〉 , betwixt which two August. putteth this difference; the first is the straight and narrow way; the other the broad way spoken of Matth. 7. 14. the first cometh of 〈 in non-Latin alphabet 〉 signifying round; and the good way is by this word set forth, because it is uniform, and round without angles or crookedness, ending where it begun, he that goeth in this way, being at the end of his days where he was at the beginning of his spiritual life; that is, in the true faith and fear of God: But evil ways contrariwise are cross, and winding and crooked they that walk herein, being now in the way of some seeming holiness, but then in the way of profaneness, now of looseness and dissoluteness, then of covetousness, hypocrisy, or will-worship, on the right hand of adding to the word then on the left of taking away herefrom: whereas the good way is said to be straight, and narrow, and yet spacious and large, Ps. 31. Thou host set my feet in a large place. August. thereupon saith, It is straight and hard to walk in, because at the first through the corruption of our nature hard to walk in, and for the difficulty of the precepts given us, but afterwards love and delight herein makes it large; and then as our Lord saith, His yoke is easy, and burden light; So likewise Chrysost. Hom. 3. de Laz. And of this delight in the good way it followeth here, v. 10. When wisdom entereth into thy heart, and knowledge is pleasant unto thy soul: For naturally there is in us an enmity against the law of God, and whilst it is thus with us, we can neither understand the things of God as we ought, or walk in good ways, or be kept out of evil. But when this is our delight, we shall both understand, and be kept from every evil way, as followeth.

Discretion shall preserve thee, and understanding keep thee, To deliver thee from the way of the evil man. In which words he further amplifieth, and maketh plain what was said v: 8. He shall preserve the way of judgment. God as the efficient cause, and understanding as the instrumental. For then is the way of judgment preserved, and the Saints way, when they are kept from all evil ways, in the ways of righteousness and holiness. In saying, From the way of the evil man, and before, in every good way; he intimateth, that this life is as a way leading [Note.] either to everlasting life, or death, so that everyone had need to take heed how he liveth; for as the way wherein he goeth, so is the end, as the life, so is the death and end of his life; to those that lead a good life, joyful and comfortable; to evil livers, dismal and terrible. And in saying, The evil man, and then varying the phrase, The man that speaketh froward things, He intimateth, that there are two sorts of wicked men, of whose ways we had need to beware. 1. Evil livers, in exercise of riot, incontinency, robbery, murder; touching which sort he spake before, chap. 1. 8. swearers, cursers, and contentious persons, 2. Evil teachers, that by their deceivable teaching draw men out of the way of truth to error, for both are alike pernicious to the soul, as is taught, 2 Thess. 2. 11. 2 Pet. 2. 1, 2. Now that we may be kept from the ways of these evil men, discretion tells us that we should not keep company with them, but avoid them, as is commanded touching inordinate livers, 1 Cor. 5. and touching corrupt teachers, Tit. 3. 10. For he that would not be infected, will not come amongst infected persons; nor he that would not be stung, amongst Adders and Scorpions. But such are the wicked, their ways are also said to be ways of darkness, and they leave the paths of uprightness; for that evil ways are dark and dangerous, Christ showeth, when he saith, This is the condemnation of the world, that men love darkness more then the light, because their deeds are evil; that is, hereby it appears, that they live, and love to live in darkness, because they love, and adhere to their sins. For that sin is darkness, St. John showeth, saying, If we say, that we have fellowship with him, and walk in darkness, we lie, and do not the truth; whereby he meaneth, If we live in sin, as the next words show, If we live in light, we have fellowship with him, and the blood of Jesus cleanseth us from all sin; that is, if we live holily and righteously as Christ did, who is therefore called light. And here in the next words, Vers. 14.

Who rejoice to do evil; wherein he goeth on to show, whose ways are ways of darkness. And he addeth, Vers. 15.

Whose ways are wicked, and they delight in frowardness. That by all this, two sorts, viz. wicked sinners and evil teachers are set forth, all agree; it being hereupon observed also, that they are commonly wicked livers who teach perverse or froward things; or as the Sept. hath it, Who speak nothing to be believed; for they that teach even well, but live ill, are not thought worthy to be believed in that which they teach. And the things that false prophets teach, are well called perverse or froward, or things not to be believed, they being but as water made to look [Note.] white by lime, as Irenaeus compareth it, and offered for milk: so likewise Nazianzen. And to an Apothecaries pot falsely written upon, as if it contained a medicine, but indeed is full of poison. Lastly, as Origen hath it, like unto a false light set up to them that sails upon the sea in a dark night, pretending to guide them to a safe harbor, but indeed misleads them to rocks or quick-sands. And for their ways of darkness, Irenaeus illustrates this by the similitude of a Fish called Capid, which casteth out an Inky-blackness about it, so that it cannot be seen, and by this means escapeth taking by the Fisher.

Touching the delight that the wicked take in evil doing, they are for this compared by One, to such as by cheaters are drawn to play at dice, and so to lose all their money whilst they are playing; so foolish men are drawn with pleasure to sin and error, till they be utterly undone hereby, or as the Grasshopper that sings merrily a little while, and then dieth with hunger and cold: Therefore Nazianzen speaking in the person of such, saith, I do that which my mind hateth, and damneth and am delighted in evils and laugh at death fixed in my breast, by a Sardonian laughter; as Euseb. Emis. saith, That there is a certain herb, the juice whereof being taken makes a man laugh till he dieth; the like is also said of some touching certain poisonous Spiders, with which he that is poisoned, leaps and danceth till he dieth.

For the last Epithite given unto evil ways, froward or perverse; by Sept. crooked; by Symachus, crooked as the going of the Sea-crab, or doubtful; by Aquila distorted, and such as are apt to bring a man out of the way. These all show the manifold vileness of wicked ways.

1. They are crooked, and full of windings and turnings; as the way of a Waggon, which the Wagoner, to avoid hillocks and rugged places turns this way and that; so the ways of the wicked to avoid difficulties occurring, turn many times from the way wherein others travel.

Again, for going like the Crab, it goeth not that way which it looketh, but towards the left side, or backward; so the wicked are bent still in their going not that way which the eye of right reason looketh towards, but to the left hand, which is always in Scripture put for the worst. The Vulgar for perverse or crooked, hath it infamous, because walking in such ways, makes men infamous and vilely accourted of.

To deliver thee from the strange woman, the stranger that slattereth with her lips. Here is another great benefit of Wisdom: By the strange woman, he meaneth any woman that is not a man's own wife, for aliena signifieth either a stranger, or another man's wife: For of both these sorts there are whorish women, some single, that make whoring their trade, as it were; and some married, that not being satisfied with their own husbands, seek to allure other lovers unto them; the one sort flattereth, and so allureth lovers to her for gain, pretending love unto them, but it is indeed to their money, as long as they are anything worth, such an one telleth one lover that she loveth him above all other men, and never admitteth of anymore to come unto her, but as the German Proverb is, A bush is not hanged out at any Tavern for one customer. Some whorish women again are married, and deceive their Husbands by their flattering speeches, making them believe that they love them most dearly, and none other men, but mean while they have their Paramours in secret, upon whom they dispend their Husbands goods, yet by their fair speeches they are so bewitched by them, that they are even angry with those, that give them warning thereof, through which means they undergo great obloquy, being counted bauds to their wives. Of Whores flattering speeches see more, Chap. 5. and how her words are like unto Honey: To this effect Lavater; Another saith, that the strange Woman here spoken of is another man's wife, who to satisfy her filthy Lust, allureth young men unto her: and hereunto the next words, ver. 17.

Which forsaketh the guide of her youth, and forgetteth the covenant of her God; That is, dealeth falsely with her Husband, to whom she married in her young and tender age; thus making him her head and guide, and by solemn Covenant both before God and men bound her self to cleave to him only, to the end of both their lives, but now without regard of the love and benefit past, or of the Covenant of God, which bindeth so strongly, she breaks thus shamefully out, not only to the endangering of her own soul, but of him or them also that are allured by her.

For her house inclineth to death, &c. None that go unto her return again, or take hold of the paths of life. Whereby he showeth, how dangerous it is to go to such a Woman's house, it is hard for him that doth so, to escape being entangled by her, and if he be, his case is desperate, there being seldom or never any turning by repentance from this foul sin; a reason whereof is yielded in Ecclesiastes; Whose heart is as nets, her hands as snares and hands. Arboreus who citeth many places of Scripture, forbidding and adjudging to death both corporeal and eternal Adulterers, and Adulteresses, which are obvious to everyone that readeth the Scriptures, cometh at length to these words; He that goeth unto her returneth not again; saying, That the meaning is not, no one man that liveth in this foul sin ever repenteth, but that it is so rare a thing for an Whoremonger to turn, that none in comparison of those that live and die herein turn. We read of one David, and of a Woman such a sinner, that came to Christ, and washed his feet with her tears, that repented, and was forgiven, but generally they that go this way turn not, and so never attain to life, but are shut out with Doggs and Witches to endure everlasting torments. Many indeed say, it repents them when they are ready to die, but then they leave not this sin, but it leaveth them, and so are not truly penitent; for Whore-mongers, although they wax old, and nature decayeth in them, yet show still the incontinency of their minds by their delight in obscene talking, and lascivious behavior, yet when Solomon saith, None return, he meaneth, by his own strength, but by God's grace they may, and if any one turneth from this or any other foul sin, it is by grace exciting and assisting hereunto.

Jerome not seeing how this could be justified touching Adulterers, expounds it of Death, None that goeth unto her returneth; That is, into the Pit, for from thence there is no redemption, But it is plainly spoken of the strange Woman and cannot without violence doing to the text, be otherwise applied. But herein lied a singular benefit of wisdom sought and attained, as it is further said in Ecclesiastes, He that pleaseth God shall escape from her, but the sinner shall be taken by her. As we may see it exemplified in Joseph, when this net and snare was by his Mistress laid for him; and to be delivered from this strange Woman, will appear to be no mean favor, if we consider the great power that Lust hath over those that are mancipated thereunto, and how that an Adulteress or Whore is aptly called a strange Woman for this, in that this sin abounded most amongst the Heathen, there being a kind of religion placed at, sometimes in married women's and virgins prostituting themselves to other men's lusts; as at Feasts, kept to the honor of Priapus and Venus, and the Heathen were strangers, therefore also is the whorish woman in Israel called a strange woman, and because Whoredom estrangeth the heart from God more then any other sin, for having been once brought under the power of Venus, she becomes thy god, and holds thee so fast, that thou art forever after estranged from the true God indeed: for which Venus is by the Heathen set forth as a Queen wearing a Crown, and Plato calleth her for this, Agrestem & furiosam dominam, An harsh and furious Lady. For Lust dulleth and taketh away the senses, as Galen noteth, and nothing is so prejudicial to the understanding, so that instead of a reasonable Creature a man is hereby made a brute Beast, that hath no understanding, and doth like a beast that which is natural, never considering the evils that his blind affections carry him to: for which one saith, that the Venetians derive Venus from Ve, which in their tongue is a privative▪ signifying without, and 〈 in non-Latin alphabet 〉 , a mind: and Euripides calleth her Aphrodisia, from or without, and 〈 in non-Latin alphabet 〉 wisdom. And therefore no vice in particular could more fitly be spoken of, as from which a man is by wisdom delivered, then a strange woman, or an whorish; and it is a good note of one also, that she is called a stranger, because such were not permitted in Israel, the Law strictly forbad it; There shall not be an Whore of the daughters of Israel, nor a Whore-keeper of the sons of Israel; so that harlots lived not in Cities, but without in by places, where they might not be known but by some few that came at their lure.

To conclude, take the saying of St. August. Nothing I think doth so deject the mind of man as Womens flatteries, and the unlawful touches of their bodies. And of Cyprian, Out of Coals sparkles fly, rust breeds in Iron, and Asps poison the body, and a Woman poureth out the pestilence of Lust, sometime by laughing, sometime by flattering, and sometime by singing.

Touching the next words, ver. 17. one who thinketh not only a woman to be meant in this place that hath an Husband, but also a single woman, understands the first words here, Who forsaketh the guide of her youth, of her that liveth in her Fathers house, or is under other Governors to keep and look to her then, when there is most danger of running into this sin; but she that is lascivious, notwithstanding this vigilant care had over her, goeth away and playeth the Harlot, meeting elsewhere with her Mates to this end and purpose, at Markets, or Fairs, or marriage Feasts, as Dinah, Jacob's daughter with Shechem, and so she is defiled, and becomes an Whore. And it is to be noted, that the word rendered guide, is 〈 in non-Latin alphabet 〉 a Captain of a thousand, and implying, that it is a most hard thing to keep such an one from running into this foul sin, because such a Captain with his men are employed about keeping of a Castle besieged with enemies; so the father of such, other governors, servants, and all are little enough to be employed in keeping her chastity, and had need to use all vigilancy, that she may not, deceiving her Guard, break out notwithstanding, and turn such a stranger to the endangering both of her own soul, and the souls of others also. By the Woman that breaks the Covenant of God, all are agreed, that she who is married is meant, breaking her faith so solemnly given at the time of her Marriage. Allegorically by the strange Woman Lyra understandeth Idolatry, where-with as by a strange woman men are bewitched, and drawn away from the true God to commit spiritual adultery, whereby they come to be in danger of inevitable destruction, and in so doing, she that was before the Church of God, and his Spouse, forsakes her guide and leader, by whom she was safely kept, as by a strong Garrison; and breaks her Covenant, into which all the faithful come at the embracing of the true religion, in that to which she was chiefly bound, viz. To have none other gods, and so of a Wife she becometh a strange woman, and her house, that is the Congregation of which she is, is the house of Death, and such perish, neither is there any possibility of coming again out of this danger, and into the way of life, no more then for our first Parents having sinned, and so being cast out of Paradise, to return again and to take and eat of the Tree of Life.

For Adulteries bringing to death, notable was that Epigram in Adrian’s Gymnasium, or place of exercise, setting forth Venus, as the ancientest of the Destinies, which spinneth not the thread of Life, but cuts it asunder; Quid Venus quaeris?, est antiquissima Parca; Filaque mox'resecans non tamen •• ns eadem: And Plutarch writeth of a Temple thus inscribed, Sacrum Vene • homicidae, Sacred to Venus the murtheresse. Chrysost. saith, What is an whorish woman, but a whited sepulcher? and the common burying place of mankind is her house. And in Rome because old harlots were not permitted openly, they harboured in caves of the earth, called Fornicae, from whence the word Fornication cometh, and in this regard it is aptly said here, Her house inclineth, or is below in a pit of the earth, as it were, where the dead are laid. And therefore it is added, They that go unto her return not again. In following the allegory of death, the Adulterer being like unto a man fallen into a deep pit, out of which there is no getting out again no more then for him, that is laid into a sepulcher, the place of the dead; according to this Chrysost. saith, It is as hard a matter to convert an Whoremonger, as it is to raise one out of the grave again that is dead and buried. Neither doth he lay hold of the way of life; that is, either the life of grace, the corporeal life, and everlasting life; for this sin destroyeth the very body, and causeth death betimes. Basil compareth a woman to a load-stone drawing man unto her, as that doth iron, and he being drawn, cleaveth so fast to her, that he cannot be again separated, but either by anointing with the blood of a Goat, that is; of a sin-offering, or by the juice of an onion; that is, the tears of contrition, because the onion bringeth tears from the eyes. So that to be delivered from this sin, in which there is so much carnal pleasure, there must be abundance of sorrow, and abundant weeping, as in her that washed Christ's feet with her tears, otherwise the foulness hereof still remaineth, neither the disease being healed, but still remaining, nor his filth cleansed.

That thou mayest walk in the way of good men, and in the paths of the righteous, Vulg. in a good way; and for paths, calls, which, as Isidor saith, are sheep's paths made by their hard hoves; they going one after another, and so they have their name accordingly. And this is a word most aptly setting forth paths of righteousness, which are straight and narrow, for so is this way, which is the way of life; and the rather is this word used, because as sheep, if one beginnneth to go all the rest follow: So one truly faithful, is followed in all virtuous living by all others endued with the same spirit, as Abel in piety, Noah in righteousness, [Note.] Abraham in faith, Joseph in innocence, and David in zeal: Therefore he that is not moved by these examples, or the like, is not of the same spirit, and so never likely to come to the blessed end of the same way, the salvation of his soul, but of the broad way, death and damnation forever more: For the rendering of the words, Heb. it is 〈 in non-Latin alphabet 〉 ; Therefore walk in the way of the good, or good men, and observe how the paths, &c. It is then a conclusion of all the discourse going before, and the dehortations from evil ways, whether of robbers, and murderers, heretics, or other wicked livers, or of adultery to be kept here-from; look at the examples of good and righteous men, and follow them, and by this means understanding shall have in thee the effect before spoken of, to keep thee from evil ways. And why shouldest thou not be more moved by the example of Abraham Joseph, David, Job, &c. then of all the whores and whoremongers, or other wicked persons in the world? for they are sheep, these wolves, or other savage beasts, whom sheep will not follow, but one of their own kind they will most readily, and fly away from these.

For the righteous shall dwell in the land, But the wicked shall be cut off. Here is a motive to follow the righteous, and not the wicked; thus we shall be established in our possessions upon earth, and not through God's judgments be wasted and decay in our estates, and so come to poverty, or to die ignominiously, and not to live out half our days. And herein Solomon speaks after the manner of the Old Testament, which is to promise to the righteous all worldly blessings, and to threaten the wicked with the contrary temporal judgments. But as the Fathers generally observe, when these things are spoken of to them, Everlasting blessings are meant to the faithful under the Gospel, or together with these, those also according to the Apostle, saying, Godliness hath the promise of this life, and of that which is to come. But as is further to be noted, that it is said, The righteous shall dwell in the Land, and often in other places, they shall inherit it; whereby is intimated, That the righteous only can truly be said to have lands and worldly goods, as an inheritance, but the wicked not: For they are the children of God, whose all things are, and all his children be his heirs, and so the earth and earthly things are their inheritance, as well as heaven. From whence it followeth, that they only can have comfort of these things, as coming to them through God, whereas [Note.] the wicked come to them by the devil, whom God permitteth to give them unto them, to some by wicked and unlawful means of stealing and oppressing, false swearing, and deceit, some otherwise, as descending to them from their parents, or given them by other friends; but which way soever they come unto them, they are no inheritance coming from God, but from the devil their father, as Christ calleth him, and a further inheritance to come after, is his hellish kingdom, together with the torments thereof forever. So Chrysost, in his imperfect work upon Matth. saith to the wicked, The devil hath given thee those riches although they be not his, but God hath set them between two conditions, either to give them himself, or that the devil may give them: for giving the devil power, he quitted not himself of it; but when they are given by sin, or unto sin, they are given by the devil, when without sin, by God; upon these words of the devil to Christ, All these will I give thee, if thou wilt fall down and worship me. And Gregory saith, Riches are the patrimony of the righteous; yet this is not so to be understood, as that it can hence be inferred, that wicked men have no right to these worldly things, and therefore the righteous may lawfully take them away; for not they only have right to things which they enjoy, to whom they are given by their proper owner; but also they, to whom they are given by another by such an owners allowance, for then they may in some sort be said to be given by him; and in this sense it is said, That God makes the Sun to shine, and the rain to fall on the good and the bad; and God is said to have given mount Seir to Esau, and the Kingdom of Israel to Saul, and afterward to Jeroboam. And this should make all wicked rich men to fear in the midst of the afluence of worldly wealth, for who fears not to be made the devils heir? for he that inherits from him here, shall certainly inherit also with him hereafter. Let us then not only fly the getting of worldly goods by wicked means, but fly all sin and wickedness, which makes men no less the devils children, and him their father, then thieves, robbers, and murderers that take away the precious life of a man to get his treasures.

To conclude this Chapter, Lavater holdeth with Lyra, That allegorically Idolatry is here condemned; and besides the exposition before brought of the strange woman, he understandeth also an heathen Idolatresse, whom the Israelites were forbidden to take.

CHAP. III.

MY son forget not my law, but let thy heart keep my commandments. Here the Wiseman upon the premises reneweth his exhortation in the name of Wisdom to keep his Law, before called his Instructions, and his Mothers Law, chap. 1. 8. And in his heart to keep his commandments, as before he put it for a condition, If thou wilt receive my words, and hide my commandments with thee, chap. 2. 1. whereby is intimated, that men are most hardly persuaded to live in obedience to God's Laws, and not to be lead by their own lusts, how beneficial soever the one will be, and how pernicious soever the other. And therefore the Ministers of the word of God have need often, and by all the arguments that may be to press this to the people, to be willing to hear this again and again, as knowing their own averseness by nature from all things that are before them, as [Note.] the Patient, whose body is hard to be wrought upon, doth willingly take Physic, though loathsome to him very many times, for his bodily good.

For length of days, long life, and peace these shall add unto thee: That he might the more enforce his Exhortation, he not content to have made such fair promises as he did before in other words, makes the same again; for what is length of days, long life and peace, but dwelling in the land, and to remain in it, as was said before, chap. 2. 21? For this is to continue long, and that in prosperity, and not be soon taken away, as many wicked persons are. Some by length of days, understand long living and prosperity here, by long life and peace, that in the world to come.

Let not mercy and truth forsake thee, bind them about thy neck, &c. Having dehorted before from going with robbers and murderers, chap. 1. 10. now contrariwise he exhorteth to truth and mercy; For he that is just and true, and hath in him the bowels of mercy and compassion, is so far from consorting with such, that for violent or fraudulent taking away of other men's goods and lives, he giveth to those that need of his corn, and according to his power saveth the life of the innocent, and as chap. 1. 9. it is said, They shall be chains to thy neck; so here, Bind them about thy neck; hereby intimating, that Truth and Mercy are the most glorious ornaments of a man that can be, even as a gold chain about his neck; and on the contrary side, lying, deceit, injustice, and hard heartedness, as an iron hoop about the neck, or other part of the body; an abasement, as of a felon and capital malefactor. And that we may avoid this, and be adorned with that, truth and mercy must be written in the heart, as in the next words, and not a show made hereof only, after the manner of vain-glorious hypocrites. Here, and v. 4. are two virtues commended unto us, saith Muffet, Mercy and Truth, by mercy, love, and beneficence being meant, and by truth sincerity and uprightness; to be bound about the neck and written in the heart, by being always thought upon, and worn with delight and pleasure: a like speech to which is used by Moses, Lay up these words in your hearts, bind them for a sign upon your hands and eyes: Then v. 4. follow two rewards, Thou shalt find favor and good success, in the eyes of God and man; that is, thou shalt prosper in all things through God's blessing upon thy labors; and because men are apt to love the beneficent, and true dealing, thou shalt be well reputed amongst them, which two things, who doth not most earnestly desire, and decline the contrary, ill success, and an ill name. To this effect the Apostle saith, He that in these things servith Christ, pleaseth God and is acceptable to men: And by the word truth is also implied faith in Christ, for both these, as Arboreus hath it, must be joined together, that God may be pleased, as they are in this place: It will not avail to show mercy to thy neighbor, and to deny Christ and his truth, or to embrace the truth, and to shut thine eyes, and turn away from thy poor brother, a thing to be seriously thought upon by all Christians, because we are so ready, if we do the one, to neglect the other, if we be zealous for Christ, and his truth, to be without mercy [Note.] and charity, or if charitable to take liberty to sin, and unrighteousness; David joined them both together, and upon this ground pleaded confidently for both, I have not concealed thy loving kindness and truth from the great congregation, Let thy loving kindness and truth continually preserve me. Hereupon August. Wouldst thou hear of the mercy of God, go from thy sins, and he will for give thee thy sins; wouldst thou hear of the truth of the Lord, hold righteousness, let it be crowned; for when thou dost thus, mercy is preached to thee, afterwards truth shall be shown unto thee, Psal. 85. Mercy and Truth are also said to have met and kissed each other; they cannot be separated, neither will they. By Mercy and Truth Lyra understands mercy to the poor, truth towards all men; Hugo, mercy towards all men, truth towards himself; Beda, truth in speeches, mercy in deeds; Chrysoft▪ following the Sept. hath it, Mercy and Faith, the one towards man, the other towards God; as the promise is of success from God, and acceptation with man, and this is most probable; yet although this be principally meant by truth, it is also to be understood of truth in all our speeches and dealings with one another. And notable is the observation of Chrysostom upon this saying, Let them not forsake thee; not, do not thou forsake them; for hereby is intimated, that we need them, and not they us, for which cause we must hold them fast, and not once in any one case let them go, because they are as fowls then that will fly away, and we shall never get them more, but by daily use and familiarity they are cicurated, or tamed, so that they will never leave us, as Basil speaketh; for hanging them about the neck, Chrysostom saith, The sons of Nobles, when they are children, wear about their necks so me jewel of gold, whereby they may be known to be such, and for this reason they never leave it off, but wear it about them continually; and in like manner every Child of God should show his Parentage, by doing that which pertaineth to mercy and truth daily. And in saying. Write them upon the table of thine heart, he meaneth, that they should be most dear unto us, and beloved; as some have the Images of their dearest friends in the form of an heart, which they hang about their necks upon their breasts the seat of the heart. And touching mercy, the sign of Nobility, Gregory hath a notable saying, Nobility truly imposeth this Law upon it self, that the truly noble think, that of duty they ought to give what of their own accord they give, and that they do nothing worthy Nobility, unless they daily increase in beneficence.

Again, Chrysostom compareth Mercy and Truth unto a Queen, who when she entereth in at the Court gate, none of the Porters dare inquire, Who art thou, or whence comest thou, but all stand reverently to receive her in, for she is, say they, the Queen; so the merciful and just dealing person passeth into the Court of Heaven, not only as a Noble person, but a Queen, so near doth doing like unto God, make us unto God. The hanging also of these as a chain about the neck, and placing them upon the heart serveth aptly to show, that Mercy and Truth are [Note.] then only acceptable unto God, when they come from the heart, affected with pity towards the miserable, and hating falsehood, and loving the truth. And touching truth in particular, Augustine speaking in the praise of Martyrs that suffered for the Truth, saith; The truth of Christians is more fair then Helena of the Greeks, for our Martyrs have for this, fought more valiantly against Sodom, then those Heroes for her against Troy.

Trust to the Lord with thy whole heart, and lean not to thine own wisdom. Having commended unto us Mercy and Truth, now he addeth another necessary point of wisdom, and that is, wholly to trust to the Lord, and that which he hath taught as truth, and not to our own inventions, or the decrees and precepts of men.

It cannot hence be inferred, as Lavater noteth, that we should not go from the Dictates or Decrees of the ancient Fathers in anything, indeed in things wherein they concur with the Word of God, this precept holds to them, but not wherein they speak diversely, because if any man doth teach otherwise he is accursed; it is against those men who are wise in their own conceit, and so become authors of Heresies in the Church of God, and such as are seduced by them. And against young persons, who think they are wiser then their Governors, and so despise their counsels and admonitions, and by this means run upon inevitable wickednesses and dangers. It is also against them that think they are so politick, that they can provide well enough for themselves for the acquiring of God, and preservation from dangers, as Muffet hath it; Arboreus by trusting in the Lord with all thy heart understands, for attaining of everlasting salvation, which we can never do of ourselves, or cannot enter into the way that leadeth hereunto, that is, the keeping of God's Commandments; yea, our wisdom is so far from attaining to this, as that it is enmity to God, and his ways; and as for everlasting salvation, we must trust altogether in God, and not in ourselves, so for worldly provision and proservation in time of danger; for they that in all things trust in God are safe, and blessed, but they that trust in other things accursed, Esa. 57. Jer. 7. Psal. 58. Psal. 20. 8. Most Expositors understand this of trusting in God, of laying a foundation of humility, being nothing conceited of our own understanding, that hereupon we may build, by practicing and following the precepts that hence-forth follow to the end of this book; but Beda, of being confident through God's help to be able to perform and do, as is hereafter prescribed; for although of ourselves we cannot, and so might be discouraged from setting to the duties enjoined, yet through God's help, if we trust in him, we shall be enabled unto them. I rather hold with the stream of Expositors, and to me it seemeth strange, that by saying, Leane not to thine own understanding; he should mean. Although thou beest not able of thyself, because a great vice in many persons is here plainly taxed, namely that of self-conceitedness and pride, with which who so laboreth, can never come to frame himself to holy obedience to God's will, and the instructions of [Note.] his Ministers. But contrariwise, he that is humble, and thinks his own understanding nothing but that the Word of God is the fountain of all wisdom, and therefore in all things looks to this, and trusteth wholly hereunto, is in a good way of hearing the instructions of the Word, and profiting thereby. And according to this it is said, He that will be wise, must become a fool that he may be wise; That is, by having a mean conceit of his own understanding that he may be wise with wisdom that cometh from God: As he must empty his purse full of Counters, that he may have it filled with Gold, and his Vessel full of Water, that would have it filled with Wine, and have his Table-book cleared of all unprofitable scriblings, that would have matter of learning written therein.

Basil compareth him that trusteth to his own understanding, to a Ship, tossed by storms upon the Sea, whereby the passenger is made stomach sick, and so to distaste going by Sea, and desirous to come to Land again: In like manner the self-conceited by the strong blasts of temptations are made sick of sin, and having begun in the Spirit end in the flesh, sailing for Heaven, they turn with Dema • to the world, which is going from sea to land again, the voyage being not finished, nor the treasure attained, for which he first set to sea; Macarius compareth him to one, that assays to walk upon the sea, and takes not a ship, for what man soever doth so is soon drowned; so he must needs perish that goes upon his own understanding, and is not carried by the Spirit as a gale of wind in the ship of the Church, the ground of true wisdom, as she is called, 1 Tim. 3. 15. The ground and pillar of truth.

Again, he takes another Similitude from a ship, to show that man's understanding availeth not to the attaining of eternal life, but the Spirit of God must come and help hereunto; for, give me saith, he a ship well accommodated with sails, ropes, cords, skillful Mariners, and all other things necessary for sails, yet if the wind bloweth not, the ship stands still, and moveth not forward; no more doth he, that trusts to his own understanding, or sufficiency of other to teach and inform him, towards the kingdom of Heaven, but only he that depends upon God, and his Spirit, for wisdom and grace, ver. 6. Acknowledge God in all thy ways, and he shall direct thy paths.

Be not wise in thine own eyes, but fear the Lord, and depart from evil. This of acknowledging God in all our ways, is by some understood, of thinking ourselves always to be in God's presence; by others of ingenuously confessing, that if we be endued with any virtue, or be able to do anything laudably, it is from God, and not of ourselves, as St. Paul saith, Not I, but the grace of God in me; both these Expositions are good, but the second is to be preferred, because it agreeth best with that which went before, ver. 5. and followeth after, ver. 7. And being thus understood, it further serves to confirm us in the way of humility before spoken of, as Ambrose teacheth by an elegant comparison taken from those that sails in a ship, when their sails being hoysed up they are in danger, though a tempest arise, they hasten to pull them down and so are preserved; so a man finding himself in danger, by conceiving well of his own wit, must pull down his stretched out sails, and ascribe all his well-doing to God's grace, and nothing to himself. Or as Bees being abroad from the Hive, if the wind ariseth, take little stones in their mouths, whereby some more weight is added to their light bodies, that they may not by the wind be carried hither and thither, but be the better able to get home to their Hive again; So against pride, and self-conceitedness arising we must seek to keep ourselves from being carried away hereby through a continual acknowledging of our own nothing, and God's grace enabling us to all good. If any had rather follow the former Exposition, then according to it we must meditate with David upon God's being about all our paths and ways, to see and espy out our evil doings, that hereby as by a bit and bridle we may be curbed and kept in, from following our inordinate affections, and likewise whatsoever we do in secret devotion or charity that hereby we may be pricked on as by a scourge on our sides [Note.] to all holy and virtuous actions. For that which followeth, ver. 7. Be not wise in thine own eyes, the meaning according to Lyra, is, Ascribe not so much wisdom to thyself as to follow thy own singular opinions, as if they were best, the common received tenets of the Church being neglected: for he that is thus wise in his own eyes, is so full, that he hath no place in him for true wisdom coming from God's Word, and his holy and learned Doctors to enter. Some understand, Be not thine own Judge, but for wisdom let others judge of thee, but the former best cohereth with the Premises, that we may not lean to our own understanding, but acknowledge God the Father of lights, and the director of every good way; we must not think ourselves wise, but foolish, as was said before, and then only count ourselves wise, when we fear God, and depart from evil, as here followeth. Against being wise in our own eyes it is also spoken, Rom. 12. 16. and Jeremiah determineth them all to be foolish children, and without understanding, that are wise to do evil, but not to do good.

Touching the Self-conceited, Seneca hath a notable saying, I think that many might come to wisdom, if they thought not that they had already come unto it for he that thinks himself wise, counts it a shame for him to learn anything of others. Witty is the saying of Menedemus alleged by Plutarch, Some that go to Athens think themselves wise, and being there, lovers of wisdom, but afterwards idiots or fools, that is, through humility of mind: Therefore much more they that come into the School of Christ, which is his Church, although they have thought themselves wise, now they acknowledge their ignorance, that they may be capable of Divine learning. Woe saith Isaiah, to them that are wise in their own eyes; and immediately after, Woe to them that are mighty to drink wine As if there were some similitude betwixt a Drunkard, and one that is wise in his own conceit. therefore Ambrose following this, saith; As a man that drinks wine not mingled with water, is hereby made drunken, and so foolish; in like manner he that hath wit and understanding, but not mixed with humility, ascribing nothing to God, but thinking himself strong and wise is a fool, all his knowledge is folly; But fear God, and depart from evil, this is the best remedy against self-conceitedness, for which Augustine compareth this fear to a Watch-man, that espyeth the enemy afar off, and so is armed against him.

Macarius compareth him that feareth the Lord to those that are in a ship, and enjoy a fair gale of wind, carrying them on the way that they would go, but yet considering the variableness of the weather at Sea, they are still afraid, least some contrary wind arising should endanger them, and therefore they do accordingly get all things ready if it should so happen, to save themselves and their ship; and thus if contrary winds arise, they yet go on, and come safely to the end of their voyage; So he that feareth God, thinketh of the danger of temptations, and prepareth against them, and so is kept from sin, and consequently from destruction.

It shall be health to thy navel, and marrow to thy bones; That is, as Hugo hath it, make thee of an healthful and strong constitution in thy spiritual estate, like unto him that is in perfect health and strength of body, not laboring with any disease; for thus perfect health is described by Job, His bowels are full of fat, and his bones of marrow. This is effected by the fear of God, saith Augustine, fear pricketh, but fear not, for then charity entereth and healeth the wound that fear made; as the Chirurgeon with a hot Iron seareth a putrefied sore in the body, whereby the wound seemeth greater for the present, but the corruption being let out, or wasted, the medicine applied healeth, and now there is no grief anymore.

Theodoret compareth the fear of God to a medicinal potion, which is bitter and unpleasing indeed, but being kept in the stomach brings health to the whole body, if cast up again, it worketh no good unto it. So the fear of God, if it enters into the heart, and be not cast up again, makes a sound and healthful soul, especially in respect of the wind of pride, wherewith he was before full blown, and most dangerously swelled. The same Author also compareth it unto Treacle, which is the remedy against poison to expel that, and to make the body sound. And because many men think themselves sound, for that they feel no pain, they have no trouble through any terror falling upon them for sin, from which they think that they are justified, but this is through stupidity, not sanity. Notable is the saying of August. again in the same place, The health of the body is one thing, and the stupidity of the body another; the body in health, although free from disease, yet when it is touched, feeleth it, the stupidity feels nothing, as immortality hath no feeling of pain, and therefore such stupid persons think themselves immortal, but the health of him that grieves is nearer to immortality, then the stupidity of them that feels nothing, such a man is not endued with immortality but put off from sense. He then that feareth God; is said to have health, both for that it is hereby caused, and is here of a certain sign, that soul is undoubtedly in health that thus feareth, but the stupid soul that is without fear, is sick, and never [Note.] like to escape everlasting death.

But to come to the part specially spoken of, It shall be health to thy navel; that is, thy belly or womb, for there is the souls womb as well as the bodies; for which cause speaking of the faithful soul, he saith, Thy navel is like to around goblet, in which there wants no liquor; an healthful womb then is full and fruitful, as it is said of Abimelech's and his men's wives, when Abraham prayed that they were healed, which were shut up before; here is now conceiving and bringing forth of good fruits, whereas there was before barrenness. According to this Theodoret citeth Euscb. saying, The mind of the faithful is like unto a woman's womb, for that receiving good seed from God, it doth undoubtedly bring forth all good fruits. And Cyril, through thy fear (O Lord) we have been with child, and brought forth the spirit wherewith we have been big upon the earth: Or by the Navell we may understand the inward parts, the conscience, which through the fear of God is healed, and hath joy and peace, otherwise being in danger of wounding, as it is said, A good conscience is a continual feast, but a wounded spirit who can bear. For the marrow, which it is said to be to the bones, this is added to show, how greatly a man is strengthened by the fear of God to bear any burden of sufferings, as he that is at the best of his age: A man that fears not, but is bold to commit adultery, decayeth in his spina dorsi, the pith of his back bone, and hath it so dried, that he is made weak and cannot bear burdens as other men can, so both such, and all others that fear not God, but dare go on in sin, are made weak to the bearing of sufferings, being soon tired herewith, and through impatience under them, have their backs broken, and die miserably: But he that feareth him, is strong to bear all such burdens to the end of the day, and then shall have his reward, the penny of everlasting glory, as it is in the Parable of the laborers.

Arboreus differing from the exposition before going saith, the Navell is a tender part, and the bones hard and strong, aptly therefore setting forth the one our weaknesses, which are hereby healed, the other our fears, which are made more complete and perfect. Others he saith, by the Navell below, understand the sensitive parts of the soul, which are as the inferior part thereof, and by the bones the intellectual, the one inclining to sin shall be healed, and inclined to virtue; our affections of love and joy, and passions set against sin, viz. of anger, hatred, and indignation; the other instead of carnal wisdom, shall be filled with spiritual and heavenly.

Lyra by the Navell healing, understands the good disposition of the soul in prosperity, by the irrigation of the bones, constancy and patience in adversity, for so he rendereth the last words, following the Vulg. Lat. But the Septuagint, It shall be health to thy body, and an healing to thy bones.

Honor the Lord with thy substance, and the first fruits of all thine increase, so shall thy barns be filled, &c. Having hitherto gone upon generals of fearing God, trusting in God, and humbling a man's self towards God, now he cometh in particular to a duty, whereby we may show these graces, Honor God with thy substance; that is pay freely and duly thy tithes and offerings, whether enjoined or of free-will, and thy first fruits; that is, not the meanest, but the chief, and the best, as Abel is said to have brought of the firstlings of his flock, and the fat thereof but Cain only to have brought of the fruit of the ground: For thus the people of God under the Law were commanded Exod. 13. chap. 34. 26. Levite. 27. and when they did not, they are challenged for robbing of God, and pronounced therefore accursed, and as here, a promise of a plentiful increase is made to those that thus honored God, so there, of a blessing poured out without measure. From the consideration of this, that it is the first particular Precept given in this Book concerning the practical part of wisdom to honor God thus: Note that it is a prime duty, and chiefly to be done by everyone that feareth God, and not to do it, is [Note.] not to eschew evil, but contrariwise to commit a foul evil, over which God's curse hangeth, and so to go contrary to the straight charge before going, v 7. Be not wise in thine own eyes, but fear God, and eschew evil, against all worldlings, that are so wise in their own conceit, that they think it a good point of policy to pay as little Tythe as they can; yea it may be, none at all, nor any offerings of a free-will. And they hold that it is well spared which is kept back this way, and a great loss to them and theirs, which is given. There are indeed many of our own profession that give them occasion thus to do, by yielding that not Tythes, but maintenance at large is due to Ministers of the Gospel, out of the benevolence of their hearers: but it is a marvel that they consider not the saying, The laborer is worthy of his hire, which plainly implieth, not a benevolence, but pay due upon composition, the rule whereof is the word of God; and in this word it is said, God hath ordained that they which preach the Gospel should live of the Gospel, as they that served at the Altar lived of the Altar, and as he that feeds a flock, lives of the flock, which is commonly of set wages for his labor. Now we read in the word of an ordinance for the payment of Tythes, but not of any other, but one implying the same, Let him that is instructed make him that instructeth him partaker of all his goods: And how can this so well be done, as by giving as Abraham did, and Jacob vowed, the tythe of all.

Whereas it is objected, that the giving of tithes was an ordinance made for the [Object.] Jews only by the hands of Moses, and therefore concerneth not Christians of other Nations under the Gospel, the Ministers whereof, as Paul, should make the Gospel free; and as our Lord saith, Having freely received, freely give.

Sol. The ordinance made by Moses was not the first institution of paying tithes, [Sol.] but an assignment of them to the Tribe of Levi, as the words Lev. 27. imply, All the tythe is the Lord's, it is holy; and by the Lord for the time given to Levi, wherefore that Ministry being disanulled, they cease not to be holy still to the Lord, and must always go that way, which he appointeth, viz. to the maintenance of his Ministers, who serve him by preaching the Gospel, as the Levites did at his Altar, to intimate paying of tithes to whom Melchizedek is brought in taking tithes of Abraham, the Father of all the faithful, who was a type of Christ. For what can from hence be gathered, but that there is another besides Levi, to whom tythe ought to be paid; that is, Christ, which is done, when to his Ministers that represent him, as Ambassadors sent out by him; For his bidding to give freely their instructions and miraculous operations, he gave not therein a rule to his Ministers of all times, but only in those extraordinary, whilst the Gospel was planting, lest through the Apostles taking, a scandal should be given to the Nations amongst whom they preached, hindering the progress of the Gospel, they thinking that they aimed more at their own gain, then the truths taking effect amongst them; and this made Paul so careful, forbearing to require maintenance, freely to dispence the Gospel amongst them; yet lest any man should think that he did so, because it was not lawful for him to take, or require, he proveth at large, that he had power so to do.

Now because men in honoring God thus with their substance might fear, that in so doing they should be much hindered, and have the less for themselves and children, it is added, So shall thy barns be filled with corn, &c. And on the contrary side August. speaking of those, that have their corn smitten with blasting and mildew, who would not willingly pay their tithes, saith, Reckon now (O covetous wretch) nine parts are withdrawn from thee, because thou wouldest not give the tenth; for this is God's just custom, if thou wilt not give the tenth to him, thou shalt be brought to the tenth, the nine being taken away. And Jerome upon the third of Malachi, because ye would not pay your tenths, ye are brought to famine and penury through God's curse, and whilst ye withdraw little things, ye lose the fruitfulness of your land, and all your abundance; And it is to be noted, that he saith with thy substance, therefore not another's, that is, goods unjustly gotten; and not only tythe, but alms also are here meant, by giving which to the poor he is honored. Now besides this argument to men, to pay tithes, there is a second, in that he saith, Honor God: thou canst not honor God, unless thou dost thus, whereas all things are made for him; and a third, because I have said before, Fear God and eschew evil; he doth neither of these that holds back his dues.

My son, resuse not the chastening of the Lord, &c. After the first, here solloweth a second particular Precept, patiently to endure affliction. It is, saith August. God's physic given to cure the disease of the soul. Now there is no man but will submit himself to be sometime in taking physic; yea, and as the case requireth, many days, therefore submit we likewise to take this physic, and so long, as God appointeth. And he did not only bear afflictions patiently, but also rejoiced in them: Yea, as Chrysost. saith, he so rejoiced and gloried therein, as that he gloried more in his sufferings, then in the power given him to work miracles; for he saith, God forbid, that I should glory in anything, but in my infirmities. This saying of the Wiseman is cited by the Apostle, Heb. 12. 9. and further amplified. And it is necessary to be thought upon, that we may not either impute our sufferings to chance or fortune, or to the will of men, or malice of the devil, but look up to God as moderating herein, for which it is called, The chastening of the Lord.

2. That we may not, through impatience, murmur so much as in our hearts hereat, for shall not the Lord do with his creatures as he pleaseth?

3. That we may not, being affected with tediousness, either seek to Wizards in sickness, or losses, or being brought to poverty, steal, lie, and deceive to get worldly things.

For the Lord chastiseth whom he loveth, and delighteth in him as in his son. The father chastiseth the son whom he loveth, and will make his heir, but if for his evil manners he dis-inherits him, then he lets him go without bestowing any pains further in correcting him. The Goldsmith casts his gold not yet purified into the fire to purify it, because he loveth it; and so the husbandman winnoweth his wheat, and pruneth his vine: In like manner the Lord dealeth in afflicting his children with them. It is true, wicked men and reprobates also sometimes suffer much in this world, as the Israelites sinning after Joshua's departure, suffered grievous things by divers nations, and afterwards more and more, till they were rooted out of the land in the days of Hoshea, Zedekiah, and of the Romans, who destroyed them, and their City; but their sufferings are not corrections as of sons, [Note.] if they persist still in wickedness, but tending to destruction, as of malefactors and enemies, their sufferings here being fore-runners of their suffering the torments of hell forever hereafter. But the children of God are judged in this world, that they may amend and not perish with the world of wicked ones, even when they suffer to the loss of all as Job did, and David, who was expelled out of his Kingdom, but upon amendment restored again; yea and being judged to death corporeal, as some in the Church of Corinth were, this is turned to such as a supersedeas to future everlasting judgments.

Happy is the man that findeth wisdom, and that getteth understanding. What wisdom and understanding is, hath been shown before upon chap. 1. viz. Divine knowledge and grace concurring together, which is faith in Christ in the heart, and the fruits hereof issuing forth in our speeches and actions, when the one is gracious, and tending to the edification of the Hearers; the other just, temperate, sober, merciful, loving, chaste, holy, and humble, and good, and savouring of wisdom every way, and not of folly or ignorance; wherefore it is said both understanding and wisdom: to understand and not to do, being no wisdom, and without understanding there being no possibility of doing; as for a tree to bring forth leaves and fruit without a living root, from which sap may be conveyed to the body and boughs thereof, or as for a man to enter the gate of a narrow way being locked, without a key, for to a key is knowledge compared, where our Lord saith, Ye have taken away the key of knowledge. Christ also is set forth by Wisdom, for which it followeth; She is a tree of Life to all that lay hold on her, and by wisdom the Lord made the heavens, &c. for who is the Tree of Life but Christ? the Manna of which whosoever eateth shall never die, but live eternally; and who was the Wisdom whereby the heavens were made, but Christ? by whom all things were made, and without him nothing was made, that was made.

The Word of God also, and the preaching thereof is wisdom, according to that, We preach Christ, the power of God, and the wisdom of God; which yet before was said to be a foolishness to the Greeks, and a stumbling block to the Jews; That is, which preaching of Christ touching wisdom thus understood, it is said; Happy is the man that seeks wisdom; and verse fourteente lie giveth a reason.

Her merchandise is better then the merchandise of silver, and the gain thereof better then sine gold. Worldly men most earnestly seek and labor after worldly wealth, thinking this to be their wisdom and happiness, of poor to become rich, and to have store of gold and silver; and for these that seek after wisdom, how much soever hereof they attain unto, they think them but poor and despicable; if they get not wealth also. But true wisdom saith, That to seek and get her, and to be travelling and trafficking for her, is the best of all traffickings; yea if one could by adventuring to go beyond sea, get Rubies, that be more precious then Gold, or any other most precious Stones, yet who so gets wisdom gets a greater prize then he. And thus Bias, one of the seven Wise men shown that he thought, when as the City, whereof he was, being yielded to the enemy upon condition, that everyone might carry out as much goods as he could, he went carrying nothing; and being demanded why he did not carry some of his best things as well as others▪ he answered, Omnia mea mecum porto, I carry all my goods with me: As making account, that his wisdom and knowledge were the only goods that he esteemed of.

To this purpose also tendeth the Parable of our Lord touching a Merchant, that sought for Pearls, and at last lighting upon one most precious, he sold all that he had and bought that Pearl, for what was that Pearl but the wisdom here spoken of? the knowledge and faith of Christ, in comparison of which St. Paul counted all things as dross and dung; and faith is said to be more precious then gold, 1 Pet. 1. 7. and poor Christians are set forth as more excellent, then rich Heathens in all their goodly apparel, and gold rings on their fingers, Jam. 2. 5. O [Note.] consider this ye men of this world, that measure a man's worth by his wealth, and not by his wisdom gotten by the Word of God, of which David saith, that he was hereby made wiser then his teachers, then his enemies, that slighted him for all this, and despised him; and then the ancient. Ye magnify a rich man as a Demi-god, but debase a learned man that is poor, as unworthy to wipe his shoes, whereas he hath a Diamond upon his head of more worth, then all the treasures of Croesus; for which double honor is determined to him that labors in the Word, as implying greater excellency and worth in him, then in other, even of highest rank and quality in this world, touching whom it is only said, Honor to whom honor, but he is worthy of double honor.

But it is to be noted, that this wisdom so unparalleled by worldly riches, is to be sought by him that would get • t, for it is said, Blessed is the man that seeketh wisdom, &c. and that these most precious Pearls are to be sought, and how sought James teacheth, saying, If any man wants wisdom, let him ask it of God, who giveth liberally to all, and upbraideth no man, and it shall be given him; So did Solomon, that speaks here, and by this means became so exceeding wise.

Now for the coherence of these words with the former it is thus; an exhortation being made, ver. 11, 12. to submit to God's chastisements, as sons to their loving Fathers; here it is both intimated, that he who doth so hath attained true wisdom, for 〈 in non-Latin alphabet 〉 to such are 〈 in non-Latin alphabet 〉 , passions are instruction; and further taught what a happiness it is by any means to be made wise. To attain which, as prayer is one means, so afflictions are another, they that are most indocible being hereby ofttimes taught wisdom to know the odiousness of their sins, to loath and leave them, which they loved and doted upon before, and to go to God by prayer to teach them what he would have them do, and to enable them to live and do accordingly, and to enlighten their understandings to see into, and understand the mysteries of the kingdom of Heaven. All which was exemplified unto us in Saul, turned from a Persecutor to a Preacher, for he was smitten down and stricken with blindness, and hereby made to humble himself, and submissively to ask what the Lord would have him to do, and then to fall to and continue in prayer, till Ananias came to him, and he had a full revelation from God of his Will, so far forth as concerned him either for his own salvation, or the instruction of others according to the Ministerial office, unto which he was thus called, as he toucheth, Gal. 1. 12. And being thus enlightened, how wise he was in all his proceedings afterwards, is in his History abundantly declared.

Job enquiring where Wisdom might be found, saith, It is not to be found in the Land of the living; rendered by the vulg. In terra suaviter viventium, in the Land of them that live merrily, and without afflictions, but Hebr. it is, In the Land of the living; yet haply by living here, living at ease, and in prosperity, may be understood, for as much as men in afflictions are as it were always dying, as the Apostle saith of himself; By our rejoicing which I have in our Lord Jesus I die daily; and speaking of all the faithful then, We are counted all the day long as sheep to the slaughter; and then the observation will be good from that place, and consenting with our note here, that living in adversity, and suffering afflictions is a great means of coming to wisdom.

According to this Patianus hath a notable saying, Tribulation is a repertory of Divine things, and an Inventory of the knowledge of God; for the Merchandise hereof is said to be better, then that of silver. Hereby is intimated, That they who are wise, having attained some wisdom, desire to increase it, as he that hath gotten some worldly wealth to increase that; as also that this Merchandise is more excellent, then to traffic for things of greatest price. From hence the Jesuits of Collens gather, That Heaven is Venale, that is, gotten by a price; as if men were worthy for the good that they do, as for a price paid, therefore to possess everlasting life. For the proving of which some of them allege Clem. Alex. saying, Let it not irke you to labor, if ye would buy the most precious gem of Salvation for the treasure of Charity and Faith, which is the just price thereof. And Basil saying. We that go in the way of the Gospel are Merchants, by the works of the Commandments getting the possession of heavenly things. And Augustine saith, I give thee counsel, how to gain, learn to play the Merchant; thou praisest the Merchant that selleth lead, and buyeth gold, but praisest not him that gives money, and buys salvation. But this is not to be understood as properly, but figuratively spoken, although they said thus, yet never any of them taught that salvation was attained by the merit of men's good works, but through God's gracious acceptation of them, that did good in Christ; for both the grace thus to do comes from God, and the Crown or reward bestowed therefore, according to that famous saying of Augustine, God crowneth his own gifts in us. For a just price, if we speak properly hereof, the good that man doth, how great soever it is, cannot be, because it is both imperfect, and holdeth no proportion with the good of salvation, this being little, that infinite.

Length of days is in her right hand, in her left hand riches and honor: Having spoken in general of the gain in wisdom, which is greater then that of fine gold, now he cometh more particularly to show what this gain is, 1. Long life, that is, A prosperous and comfortable life in this world, and in the world to come life everlasting; whereas fools and wicked men by their evil courses come into many miseries, and to untimely deaths here, and are forever shut out from Life hereafter, and cast into utter darkness, where there is weeping, and wailing, and gnashing of teeth; some being out off for robberies and murders, some wasting their strength and estates by incontinency, some drawing all through their throats by gluttony and drunkenness, whereby they riding a while in a triumphant chariot of sensual pleasure, arrive shortly in the dungeon of Surfeits, and are there manacled with Palsies, fettered with Gouts, set upon the wrack by Plurifies, and at last strangled with Appoplexies; And the long life here promised is said to be on Wisdomes right hand, because it is the chiefest of all blessings, and most desired, there being nothing that man maketh so much account of as life, as appeareth by the saying of Satan touching Job; Skin for skin, and all that a man hath he will give for his life; And on her right hand riches and honor; That is, the best riches of grace, and honor of estimation before God and all good men; for gracious men are honorable, as it is said of the Bereans, that they were more noble; yea, and as Lavater saith hereupon, Many wise and godly men have had great riches and glory in this world, as Solomon, that wrote this, and Joseph, and Job after his great losses, and Abraham, David, &c. and if such be poor, yet the little that they have, are better then great riches of the wicked, for the right which they have in Christ as the heirs of God, to all things as hath been before said. There cannot be two stronger motives to get wisdom then these, to all men [Note.] for who doth not desire long life, and riches, and honor? let us all then take this course to attain them, and then we shall have honor indeed, and riches indeed, making us truly happy.

Some by long life and riches understand only temporal things, some only spiritual, and some by the former spiritual and eternal, by the latter temporal, but in both there is a respect had to both, as hath been said; and Godliness hath the promise of this life, and of that which is to come; under temporal good things, spiritual and eternal being figured out in the Old Testament, but plainly promised in the New.

Her ways are ways of pleasantness, all her paths are paths of peace. Here is another motive to get wisdom; wouldst thou go in pleasant ways, and in peace and quietness? the ways of wisdom are such, through the delight that the godlily wise take in God's Commandments, it is nothing tedious to walk therein, but delightful unto them, and when they do so, there is inwardly in the Conscience sweet peace and joy, that passeth understanding; The way indeed is straight at the entrance by reason of the flesh, to which it seemeth a most hard thing to walk so regularly in all things, but once being entered it is a pleasant way: On the contrary side, the way of vice is pleasant at the first, but most bitter and sour afterwards. And for peace, it is both with God, Rom. 5. 1. for Being justified by faith we have peace with God, and with man, with whom the wise as much as in them lieth, have peace, yea even with all men, and everlasting peace and rest in heaven, according to that of David, Mark the just and upright man, the end of that man is peace; which treble peace is otherwise commonly called internal, external, and eternal in heaven. This way saith Chrysostom is pleasant, as a way full of pleasant objects, through the delight in looking on them makes a man pass on with pleasure, so that he feels not his journey; in like manner he that walketh in the way of wisdom, hath such pleasant objects of glory in heaven presented to the eye of his mind, that all the way which he goeth is pleasant, and full of unspeakable delight

But how is the path of wisdom peace, seeing we are in a warfare here, fightings of the flesh against the Spirit, of the appetite against reason, and of faith against the devil? To this Hugo answereth well, That these wars tend to peace, and therefore are called paths of peace, because peace and blessedness shall be forever in the end to those that walk in those paths, and in the midst of these wars there is peace with God, to be at peace with whom, is so great a comfort, that these conflicts are counted nothing, as he that hath peace with Giants and men, but is in war with pigmies.

She is a tree of life to them that lay hold upon her. To proceed in enumerating no more particulars; here saith Muffet, is one comprehending all the good that can further be said, get the fruit of wisdom and live forever; for this is to lay hold upon her, as if Adam could after his expulsion out of Paradise, have returned and taken and eaten of the Tree of life, he should have lived forever; unto which Solomon here alludeth, and John saying, He that overcometh shall eat of the tree of life: this being nothing else but a phrase setting forth his living forever, with the hope and comfort whereof, he that is wise is now fed, as with the most delicate and desirable fruit of a living and flourishing tree, that always liveth and fructifieth, and never dieth or intermitteth fructifying, as that tree Rev. 22. which bare fruit every month. From this tree of life our first parents were excluded by sinning, and could not come to it anymore, whereby they became subject to sickness, and pain, and death; but by Wisdom access to this tree of life is again recovered, yet not to live always in this world without dying, for sin and death overspread all, but to live after a corporeal death an heavenly life forever. And in saying Wisdom is this tree of life, typified by that in the Garden of Eden, he meaneth Christ, who saith of himself, I am the resurrection and the life, and upon him he layeth hold that believeth by a true and lively faith, which being done, he is made unto us, Wisdom, righteousness, sanctification, and redemption. Thus August. Jerome, Clemens Alex. and many others of the Fathers: but Lyra, by wisdom understands grace in the heart, and life, whereby a man dying a bodily death, liveth in heaven for evermore, as if Adam had eaten of the tree of life, he should have lived a very long time here, and then have been translated by virtue hereof to everlasting life. But thus he both teacheth a manifest error, that eating of the tree of life, should have made Adam and Eve only long lived, for they lived long without eating thereof; and it is expressly said, Least he take, and eat of the tree of life, and live forever. And by this doctrine, everlasting life is ascribed to virtuous and godly living, whereas this is attained by Christ only, and Christ coming to dwell in the heart by faith, this practical wisdom cometh also, and the grace of sanctification, and finally glorification forever and ever.

The Lord by wisdom hath founded the earth. Here is set forth the excellency of Wisdom the more; he proceedeth to speak further of that wisdom, which is the Tree of life, Christ who is the wisdom of the Father, by whom the earth and heaven, and all things were so admirably wisely made; If any man, saith Muffet, shall marvel, why in speaking of wisdom possessed by man, he passeth on to speak of the wisdom of God, hereby to commend it, he must know and consider, that the wisdom in man is the little stream, and that in God, or which is God, the fountain; and when one hath shown the stream, and set forth the praises thereof, in telling of the virtues thereof, it makes more yet for the commendation of such a stream, to show the fountain or spring from whence it cometh, and the far more admirable effects of it; so after speaking of the good that comes to man by his acquisite wisdom, to speak of the chief things wrought by the Lord through his wisdom, from which as from a full fountain we all receive. And of these, here are four spoken of:

1. The laying of the foundation of the earth, which being so massy, and vast, and heavy, hangeth in the midst of the world without anything to support it, but only a divine virtue in the center thereof.

2. His establishing of the heavens, so many spheres set at so great a distance from the earth, and round about, one above another, and a second above that, and a third, fourth, fifth, sixth, and seventh, having each one his proper light; The 1. the Moon; 2. The Star called Mercury; 3. That called Venus. 4. The Sun; 5. Mars; 6. Jupiter; 7 Saturn. Above all • which is also an eight sphere containing innumerable fixed Stars, all sending down their influences upon the earth to distinguish times and seasons, and to make it fruitful or barren: Of this David speaks in particular, saying, The heavens declare the glory of the Lord; and of both these great works, Paul saith, The invisible power and wisdom of God are seen by the works of Creation. And herein is wisdom to be admired indeed, a frame made consisting of so many wheels of so great a circumference set to work, and continuing in exact and orderly motion without variation of so many hundreds and thousands of years, and these composed of nothing but waters, as the word 〈 in non-Latin alphabet 〉 signifying waters there, showeth. For if we admire a watch made by the art of man for the ra • e workmanship and frame of the wheels, and their motions, how much more the wisdom appearing in framing these so glorious ones, and their revolutions and effects?

3. His breaking open of the depths; That is, the bringing of waters out of rocky hills, so wonderfully opening a passage for them, being of themselves weak and unable to pass through.

4. Making the clouds to distill their dew, vapors being first exhaled from the earth into the air, and then wisely made to fall down again in rain and showers to water the earth, and make it fruitful. Some, saith Lavater, by his breaking open of the depths, understand that which was done at the Creation, in separating the deep waters which covered the whole earth, breaking some of them away, as it were, and placing them above, and making the sea of others. Some, that was done in Noah's time, when the foundations of the deep were broken up, and the world was drowned▪ but I prefer the former, because it is more probable, that a continual course of God's providence is here pointed at, wisely ordering all things from age to age. If it be demanded here, why Solomon having spoken of wisdom in man proceedeth to speak of it in God, Some answer, because Vers. 8. he had said, That it should be health to the navel, and marrow to the bones: And Vers. 10. Thy barns shall be filled with corn, &c. And Vers. 14. Long life is on her right hand, &c. Now therefore to make a demonstration of these effects of wisdom, he recounts far greater effects of the wisdom of God: It is then as if he had said, Let it not seem strange, that I have said of the virtue in wisdom to prolong thy life, and make thy estate prosperous, and thy body constantly healthful; for by wisdom the Lord hath founded the earth, and stablished the heavens, therefore much more can he by it, do all these things.