Commentary on the Old Testament Volume 2-4

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.

2. Some, that men might be the more excited to the love and desire of wisdom; as if he had said, I have spoken much in the praise of wisdom, now hear more, and greater things done thereby, to be inflamed yet more with the love hereof.

3. Some, that this is done further to confirm what he had before said, v. 6. He will direct thee in all thy paths, keeping thee firm in the good way; for that he by wisdom hath set firm both the earth and the heaven.

4. Some, that hereby he might prove wisdom to be practical, and not theorical only, because he had before urged practice in honoring God with his substance, and bearing patiently afflictions. Without excluding any of these, I think when I look at the words immediately going before, which set forth, long life, riches and honor, and other great benefits coming by wisdom, that these words are sub-joined to prove it a glory to a man to be wise, for that by wisdom God hath so great glory in creating, and providently by his wisdom ordering the great things of the world both in heaven and earth.

My son, let them not depart from thine eyes, keep sound wisdom, Vulg. ne effluant, and the word 〈 in non-Latin alphabet 〉 signifieth either, being taken thus, it implieth slipperiness of memory in respect of wisdom, against which we must have a continual care. From hence to the end of verse. 26. Solomon again exhorteth to the love and desire of wisdom, propounding more benefits that will come hereby. And he saith, Let not wisdom and understanding depart from thine eyes, whereby he meaneth, that as that which we delight in, is by us made the object of our sight continually, our eyes are never off it; so the eyes of our minds should always be set upon wisdom, we should continually be meditating and studying how to attain it, and having gotten it, keep and hold it both in theory and practice, not doing foolishly in anything to the end of our days. For the benefit that thus we shall be made partakers of,

First, They shall be life to thy soul, and grace to thy neck; ver. 3. he had said, Bind them about thy neck, intimating the grace that is put upon a man by wisdom, as by a gold chain about his neck, as is expressed, chap. 1. 9. now therefore we are again moved from hence to set our hearts upon this, and because it is life to the soul; that is, according to some, the life of faith, whereby we live, as by a soul, stands herein, as James teacheth.

The second benefit, ver. 23. Thou shalt walk in the way safely, and thy foot not stumble. We desire to be safe in our travel, and in our lying down to rest, in both these cases it is shown here; and ver. 24. that we shall be safe and out of danger: for as Augustine hath it, Stumbling blocks are not laid in the way but out of the way, therefore keep in the way of wisdom, and keep out of the danger hereof.

Chrysostom and Ambrose compare the ways of sin to mire and clay, in such ways stones are laid, and if we go therein we shall stumble and fall, but keep out of them and stumble not, but walk safely. When thou liest down thou shalt not be afraid, but thy sleep shall be sweet. So David, both Psal. 3. and 4. professeth, That he would not be afraid in the midst of many enemies, and that he would lay him down and sleep, and that the Lord would keep him in safety. The wicked lie down many times and cannot sleep for the distraction of worldly cares, or fear of enemies, and if they sleep, fearful dreams trouble them, by reason of the wickedness which they have committed, and the evil conscience in them. Job also saith, That he had fearful dreams, and terrors in the night; but when it is thus with the righteous, it is either as other afflictions, for their chastisement or trial of their faith, and patience, or hereby they are stirred up to prayer, or warned of things to come. That which is here said, is spoken of the rest and sleep which men of wisdom have in the midst of greatest worldly dangers, as if they were nothing affected there-with, through the confidence which they have in God; so Peter being imprisoned slept securely with the quaternion of Soldiers about him. Some understand sleep here of the sleep of death, because death to the faithful is as a sweet and quiet sleep, but I rest in the former.

The third benefit not to be afraid of sudden fear, or the desolation of the wicked when it cometh, N. Tran. renders it. Be not afraid, but the vulg. Ne paveas, the Sept. and Cald. Thou shalt not be afraid; and for the next words, The forces or powers of the wicked coming upon thee; the word in Hebr. signifieth desolation, but it is in effect all one; The man that hath wisdom feareth not, for the innocence of his life, what the wicked can say or do against him; if they make a depopulation in the Country, and bring all to ruin and desolation, he knoweth that they can go no further then God permits, and therefore he fears nothing; yea and for his part he knoweth, if destruction cometh upon his Country, he cannot be hurt thereby, for the Promise made, Psal. 91. and the dealing of the Lord towards those that mourn for abominations, so, that the desolation shall be of the wicked only, not of the wise; yet it cannot hence be gathered, that in a common destruction no wise man can be cut off, but that of such, a remnant shall at all times be preserved, and sometimes all, as when so great multitudes of Jews perished at the destruction of their City, the Christians being called before to Pella were saved, and those of them that are slain bodily are not hurt thereby, for their robes are but thus washed, and made white with blood, they are washed, sanctfied, and purified, even when they are slain.

Neither can it be otherwise then well with them, For the Lord (as is further said) ver. 26. shall be thy confidence, and keep thy foot from being taken. The wise man that trusts in God, falleth not when he is slain, as a beast, whose foot is taken in a snare to destruction, but his body falling, his soul is immediately carried by the Angels into Abraham's bosom, in being over-come he gets the victory and crown through our Lord Jesus Christ, as the Apostle speaketh.

With-hold not good from them to whom it is due, when it is in thy power to do it; the vulg. Forbid, or hold not him from doing good that is able, and if thou beest able, do good. Expounded of doing good by way of charity, from which to hold any of his own goods it is a great wickedness. And the Sept. more expressly to the same purpose; Hold not good, or prohibit not beneficence from the poor; the word 〈 in non-Latin alphabet 〉 , the Owners thereof being rendered the poor, according to Chrysostom, because to them the goods of the rich belong, as he saith; Why dost thou labor in vain (O rich man) in treasuring up the goods of the poor? why hast thou indignation at them asking, as if they asked thine, they ask their fathers goods, not thine, but committed to thee for their sake, and not borne with thee. Give that which thou hast received, and count this again, that thou hast received them; it is enough for thee that thou art destined to give, not to receive. But this reading is very improper, and not seconded by any other place of Scripture; and the Hebr. word here used setteth forth a Possessour, or Owner, not one that seeks anything precari • . Moreover, giving Alms is called giving freely, not to him to whom it is due, which nevertheless gives not the poor such an hint of the rich man's goods, being theirs, as to open a gap to them, that when they cannot by begging get them, to take them either by force or stealth. The Tigur. With-hold not good from him, qui potis est; That is, who deserveth well; so likewise Vatablus. Lavater understands it of beneficence to the poor, applying also the next words, ver. 28. to the same, give without delay, show not thyself difficult, or hard to be entreated, being of ability. But he also expounds it of imparting the spiritual good of instruction; and so doth Arboreus following the vulg. Do both good thyself, and hinder not another in respect of spiritual things, as the Lawyers are by Christ charged not to enter into the Kingdom of heaven themselves, and to hinder those that would. He then breaks this Precept, either that prohibits others from preaching at any time, or doth it not himself, because thus the good of the soul, which might hereby be promoted, is hindered▪ or that holding his own hand from charity to the poor, seeks to hold another man's also: or lastly, from whom it cometh hardly, procrastination being herein used, whereas in either of the goods doing before spoken of we should be prompt and ready.

Junius also is for beneficence to the poor, whose necessity makes them owners thereof; but Cajetan and Muffet understand it of other men's goods in thy hands either found by thee, or committed to thy trust, or borrowed, or which thou owest. And this is best and most agreeable to the original, wherein the word rendered him, is affixed to owners 〈 in non-Latin alphabet 〉 and therefore cannot be read him, but it; That is, the good before spoken of, and so that word must be rendered altogether from the owners or masters of it (as in N. Tr.) to whom of right it belongeth wherefore, as Muffet showeth, it is the same in effect with that of the Apostle, Owe nothing to any man but to love one another.

And this precept he breaketh, who, being able, delayeth to pay that which is due from him to any other, although he denieth not payment; but it being demanded, he putteth him off from time to time: for Justice is not only to give to everyone his due, but in due season, because it may otherwise prove detrimentall to [Note.] him, although the full be afterwards paid, he being either forced for want of it to borrow, and pay use, or sued at Law for what he oweth, and so damnified. For the order of proceeding here, Solomon having hitherto enjoined duties towards God, now proceedeth to duties towards man, of which this is the first; To be just in paying or restoring another man's goods unto him without delay; the second, verse. 29.

Devise not evil against thy neighbor, seeing he dwelleth securely by thee. Muffet, Practice not evil against him that dwelleth peaceably by thee. Vulg. Ne moliaris in amicum malum, cum ill in te habeat fiduciam: The new Translation is best, as being according to the Hebrew 〈 in non-Latin alphabet 〉 , signifying silently or secretly to think, that is, to devise, and 〈 in non-Latin alphabet 〉 , is in safety or security; hereby the wickedness of those men is reproved, that instead of dealing justly, and as love requireth, are false-hearted towards their innocent neighbors or friends, who suspect not their machinating of any mischief against them, and accordingly devise how to circumvent, or to do them mischief.

It is more heinous by far to devise or practice evil against a friend or neighbor, with whom a man liveth lovingly in outward show, then against an enemy or stranger, because such will beware of him, but he hath a confidence, because he is his near neighbor, with whom he converseth friendly from time to time, and therefore not suspected; Therefore David aggravateth Ahithophel's wicked practices against him from this, That he was his familiar friend, and imprecates himself, if he had done the like to any man that lived in peace with him. And Maximus telleth of Antigonus, that in his sacrifices to the gods, he used to pray for preservation from his friends, and being asked why he did so; he answered, Because that of his enemies he could beware, but not of them. Likewise Demonicus, we use to be affected less with sufferings at the hands of enemies, then of friends, for we look for them at their hands, but for the contrary at the hands of friends; and therefore if they be underhand injurious to us, this is most heinous and intolerable: therefore what greater sore, saith Sophocles, can there be then an evil friend? and Xenophon, no man can hurt his enemy more, then by feigning to be his friend. As Clem. Alex. bringeth them in speaking. The Sept. Devise not evil against thine enemy, lest any man should think that he doth well, if he plotteth nothing against him, that is his friend, although he doth so to his enemy, for Thou must do good against evil, and if thy enemy hunger, give him meat.

Contend not with a man without cause, if he hath done thee no harm. Some take this as appendent to the former, having said, He dwelleth securely by thee; that is, doing no harm to thee whereby to deserve thy plotting against him, therefore by this be moved to live peaceably with him, which thou canst not, if he perceiveth thee underhand to be against him, meditating and consulting how to do him mischief; But it seemeth rather to be a new precept, prescribing how we should deal with any other, a stranger, and no neighbor, and neighbors also; be not contentious with any man. The Sept. for the next words hath, That he work no evil against thee, for he that without cause contendeth with another, he makes him his enemy, and to plot evil against him.

Envy thou not the oppressor, and learn none of his ways, for the froward is abomination to the Lord, but his secret is with the righteous, Heb. it is the man of violence or oppression; that is, look not upon such a man, although he prospereth and groweth great in this world, as if he were in an happy estate to be envied by the honest poor, who are far inferior to him▪ neither applaud in thy mind the courses that he hath taken to get wealth and preferment, to incline to take the same way also, for he is an abomination to the Lord, and so shalt thou be, if thou dost likewise: and in the abominable, what is there to be seen that may occasion envy, and not rather detestation in every child of God? whereas he saith not, the oppressor, as before, but the froward or perverse, the word 〈 in non-Latin alphabet 〉 here used is derived from 〈 in non-Latin alphabet 〉 to decline, or go back and so setteth forth that same with 〈 in non-Latin alphabet 〉 violent, or oppressive, for he that oppresseth, declineth out of the way of justice. For the secret of the Lord is said to be with the upright, the meaning is, he doth in secret communicate his Spirit unto them, and unspeakable joy through that familiarity, into which he taketh them, so that when we pray, give alms, or fast in secret, his countenance and acceptation is there with them, which shall another day be openly made known and rewarded.

One being asked, what troubled most a good man, answered, The prosperity of the wicked; for this troubled David. Ps. 73. but August. saith, Not old, but freshwater soldiers are vexed at this, the old comforted and erected, because the prosperity of the wicked here, showeth the judgment to come hereafter, when they shall be punished and abased, and the righteous rewarded and honored, as Chrysost. speaketh; yet some wicked men are judged here, and some righteous blessed exceedingly, that the threatenings and promises of God might not seem to be vain; and on the other side, some wicked escape and prosper, and some righteous are in misery, that the promise of Christ's second coming might not seem to be vain, there being so many of either sort, that should otherwise lie mingled together in their dust, the one, that have so well deserved destruction, never feeling any, and the other being fed with most fair promises, after all his labors, and death, never enjoying any such thing. The Vulgar for oppressor or froward, hath illusor, a scoffer, or mocker; the wicked prospering being so called, because for his prosperity he thinks himself happy, and derideth all those that threaten him with God's judgments.

The curse of the Lord is in the house of the wicked. Having begun to show the evil condition of wicked oppressors, now he goeth on showing, that as they are abominable to God, so they are cursed by him in themselves, and children, and estates, being made by his judgments most miserable; but contrariwise, it is with the righteous; and because these wicked ones were also before called perverse or scorners, or mockers, the Lord mocketh them, being thus abased, instead of pitying them, but to the lowly he giveth grace; where the paranomasy made for elegancy sake is to be noted, having called the oppressor 〈 in non-Latin alphabet 〉 now he calleth him 〈 in non-Latin alphabet 〉 with little difference, but none in the Vulg. the word illusor being used in both places; the Vulg. for the curse of the Lord, v. 33. hath want, or poverty from the Lord, by Beda and Hugo expounded of the want of spiritual food, because for sin a famine of the word is sent, whereas contrariwise this great blessing of the word is in the habitation of the righteous, and so they make this cohere with the former words, which were not to envy oppressors; for although they flourish in temporal things, yet they are poor in spiritual. But Lyra and others better expound it of temporal judgments, bringing wicked oppressors down to great poverty, although for a time they prosper, whereas the righteous, if for a time they be in poverty, and misery, yet they shall enjoy a blessing assuredly. But the word 〈 in non-Latin alphabet 〉 here used signifieth affecting with grief or evil, maleficiens, and because evil cometh from the curse of God, it is rendered best cursing, and this cursing always affixed to riches unjustly gotten, makes, that their estate is not such as to be envied, but rather abhorred: For the Lord's deluding deluders August. saith well, That such men as by deluding, and deceiving others of their temporal goods enrich themselves, are deluded themselves, because getting things temporal, they lose the eternal, which are of far greater worth, for they win the world, and lose their own souls: And Ambrose saith, God makes them like foxes, which whilst they cunningly seek their prey, become a prey to those that hunt after them, the deceiver shall be deceived by others. But as was said before by scorners, proud and contemptuous persons may be understood, that mock at others in want and misery; the time shall come, when they being abased, others shall deride and mock at them to the increase of their misery, to which effect, August, hath a notable saying, Bear him now laughing at thee, thou shalt deride him sighing. The Sept. God resisteth the proud, and so it is alleged Jam. 4. 6. He is against them, and will bring them down to this low and despicable estate, but he giveth grace to the humble; that is, makes them gracious with all men; whereupon Chrysost. it is not justice, not piety, nor alms-giving that ingratiates a man with God, but meekness and humility; for who doth not esteem and desire the acquaintance of such, although he never yet saw him, but heard of him only. Moreover, the Lord indueth them with the graces of his Spirit unto salvation; for examples of the proud, we have Pharaoh, Nebuchadnezzar, and Antiochus Epiphanes brought down from the highest pitch of worldly glory, to the lowest ebb of misery, of the meek and humble readily submitting themselves to obey God, Abraham, Jacob, Joseph, David, and many more of divers times and ages.

The wise shall inherit glory, but shame shall be the promotion of fools. Here is the last motive to stir up to get wisdom, and it is aptly annexed to that before going, v. 34. it being the very same in other words: for further explanation, the humble, who are the only wise ones, shall have grace given them, and hereby be brought to glory, if not in this world, yet in that which is to come; but the worldling proud of his prosperity, shall thus be brought into contempt, and derision, shame, in respect of his being cast down, shall in fine be all his promotion, and it shall appear what a fool he was in taking such evil courses; August. placeth the shame of the wicked prospering, and being proud, even in this, That they are proud of their riches, or good parts alleging that Ps. 73. In their being lifted up, thou hast cast, them down; for he saith not, after their lifting up, but in their lifting up, for to be so lifted up, is at the same instant to fall, which is further illustrated by Chry. thus, Seest thou a man that looks upon a peace of clay, as if it were gold, admiring and praising it, doth he not seem to thee a fool that may be greatly ashamed? but he that looks, upon it as clay or dirt, and makes none other account of it, is wise, as not thinking the more highly of himself for abundance of it: So he that looks upon worldly wealth as precious, and upon himself, now that he abounds therewith, as excellent above other men, is a very fool, and worthy to be crowned accordingly with a fools Cap to his ignominy, and greatest shame; but contrariwise, he that thinks rightly of himself, and these, is wise.

CHAP. IV.

HEare, ye children, the instruction of a father, and attend to know underderstanding. This fourth Chapter according to Muffet, is a fourth Sermon, of Solomon, to stir up to get wisdom with all the earnestness that may be, and he varyeth his word before used, My son, in the singular number, into a plural ye children, wherein he speaketh in his father David's phrase, who often spake thus to all the children of God, as Psal. 34. Psal. 113. &c. because he now would remember, how he was by him instructed, as he doth v. 3. I was my fathers son, tender and only beloved in the sight of my mother. Heb. tender, and the only one in the sight of my mother. Some, saith Arboreus, because he calleth himself, his mothers only son hold, that Bathsheba had no more sons but Solomon and that the three other, Samaa, Sabab and Nathan were the sons of Uriah, Bathshebahs former husband; but in saying her only son, he meaneth not, that she had, no more by David, but that she loved and tendered him above all, neglecting the other three in comparison; for the Scripture is plain, that she bare four sons to David, whereof Solomon was the youngest. He also mentioneth three Expositions of these words.

1. That Solomon was the most dearly beloved son of David, and Bathsheba his mother, and therefore by them both instructed and taught in the way of virtue most carefully.

2. That when he saith, I was my fathers son, &c. It is meant of God his heavenly Father, as it was said to David of him, He shall be my son, and I will be his Father; and the son of the Jewish Church most beloved.

3. That this is spoken in the person of Christ, who saith thus of God the Father, or rather God saith of him, Thou art my Son; and again, This is my beloved Son, and he was the only Son of his mother the Virgin Mary, but of all these he preferreth the first as the best. About the minority or seniority of Solomon, in respect of his other brethren, divers conjecture diversely, some that he was the youngest, as he is named last; but some that he was the eldest of those four, and only mentioned last, because there was more to be said of him, and that by this, The only one of his mother, is meant her first-borne living, and that he was the eldest, they prove from that, which is said after the death of the Infant begotten in adultery, David comforted his wife, and she bare him a Son called Solomon. But in all this there is no weight to prove him the first, but there is much more in the order of reckoning up his Sons to prove him the youngest of the four, because he is so reckoned not only 1 Chron. 3. but also 2 Sam. 5. after his other Sons reckoned in order, first, second, third, &c. Moreover, the young age of Solomon, when David his Father died, evinceth it, he being then but twelve or thirteen years of age; whereas that of 2 Sam 12. is urged, as if it were meant that Solomon was begotten the next after him that died: I answer, that the other three, and the begetting of them is in that place passed over, it being nothing pertinent to the history of that place to tell of them borne of her before Solomon, it being thought enough to reckon them up elsewhere, as had been done before, 2 Sam. 5. But then he went in to her, and comforted her, because her comfort was greater of her bearing Solomon, then all the rest, for so much as he was the Son promised that should build the Lord an house. For Solomon's saying, that he was tender; some think, that hereby was meant his young age, when his Father died, so that what instructions he had from him, he had then, yet being so young he laid them up in his heart, and forgot them not, and this he mentioneth now as a motive to stir other children up to do likewise, by the instructions of wisdom to hold them, and never to forget them, when more years come upon them. Some again, that his dainty and delicate education was meant, able to fascinate a youths mind so with pleasure, as to make him uncapable of good instructions: yet he even in the midst of all pleasures of the Court received and held his Fathers instructions most firmly, therefore let all other children do likewise. Some also, because he saith, that he was tender and young, that his rudeness and ignorance was meant, even as it is with other children, too much cockered by their parents, yet by attending to his fathers and mothers instructions, he had now attained, through God's grace, to be a miracle of wisdom, and therefore there was no reason, why they should despair of coming to wisdom also, but hope looking at his example, to be made wise. Lastly, others, that in saying, he was tender, he meaneth docible, and easy to have good impressions by instructions made in his mind, as soft wax by setting a seal upon it: So Basil and Ambrose compare the docible to soft wax, such as youth is, so that as the seal being set on, whilst it is soft makes an impression, but if it be not then done, it hardens, and then cannot be done; so in tender youth impressions may be made, but if that time be let slip, it will hardly be done afterwards. Of all these Expositions, I think none is to be rejected, except that of being delicately brought up; for of his education in a virtuous way, great care was had, and Nathan the Prophet had the oversight thereof. The first of his being young whilst his Father lived, but yet minding his instructions ever since, and tender, that is docible, and easy to have good impressions made in him, are ad appositum, to show the coherence of these words with the former, as being considerations very forcible to [Note.] move all children and young ones, as they prefer Solomon's glorious estate, to imitate him in their young and tender age, not to hear good instructions, without an heart affected therewith, like blocks, or stocks, or without care to remember them ever after. To this effect the Gloss saith, That there is nothing more apt to work upon the mind of a youth, then to set before him examples of youths that betimes gave their minds to learn, and so proved famous being come to man's estate. For the instructions given by David to Solomon his son; See 1 Chron. 28. 9, 10. But that being short, is here set forth in more words.

Let thy heart retain my words, keep my commandments, and live. Get wisdom, get understanding, forget it not, neither decline from the words of my mouth. This his exhortation to get wisdom was made before, but because young men especially are so hard to be wrought upon by such exhortations, he repeateth and inculcateth the same again and again, alleging the authority of his father David, a great Prophet. The word rendered get in this place, signifieth also to possess, as the Vulg. renders it, or to buy, as some others, which, I think, is rather to be followed, as most significant, for thus we are taught to be at cost for understanding, and not this way to be sparing, that which we buy and purchase being so precious. We may buy other things, and yet have no profit hereby, but by wisdom we shall have the greatest point in the world; we shall by wisdom live, be safe and be promoted, as here is said.

Now we purchase wisdom, saith Lyra. after King Solomon, when we are as cost to maintain a Master, or Teacher, by whose learned and grave instructions we may get learning according to God, which is the same with that which the Apostle teacheth, Gal. 6. 6.

To buy wisdom also is to buy the Bible, and such books as are written thereupon, and then not to spare for time in reading and studying hereupon, which is also a price giving, because time, especially in those that live upon their labor in pari is equivalent to money. But being at all this charge we must not forget what we read or hear, but set our hearts hereupon, and be affected accordingly, for which it is added, Forget it not, neither decline from the words of my mouth. And the charge here given is doubled, Get wisdom, get understanding; implying, that to understand and not to do, is no wisdom, but folly.

Basil and Jerome here note, that David's principal care for his Son was, not that he might be rich, but wise, and intelligent; for this he embraced him, as it were with the greatest demonstrations of love that might be, that he might was him hereunto; whereas other Parents are all in embracing and kissing, and making much of their Children, without one word speaking to this effect; but they are [Note.] herein like unto the Ape, hugging her young one to the destruction thereof. True love to Children is to insinuate into them, that they may be brought to be in love with wisdom.

Forsake her not, and she shall preserve thee, love her, and she shall keep thee; the vulg. more significantly, Ne dimitt as, put her not away; as alluding to a man's putting away of his wife. For the most beloved wife of an husband is not more dear to him, then wisdom must be to thee. He doth hereby intimate the nearest conjunction with wisdom that may be, to continue to the end of thy days: and good reason, if a good wife be so dearly beloved, that thou shouldest thus dearly love wisdom; for whereas a man that hath taken a wife, must preserve and keep her; contrariwise, wisdom will keep thee, and herein act the man's part towards thee, by saving thee from all dangers, so that thou shalt be sufficiently provided for, and by means of her live comfortably all thy days; according to this Olympiodorus saith, Wisdom is our wife to live together with us. And Augustime, First, the Flesh is our wife, and Wisdom is our wife; as Abraham had two wives, Sarah and Hagar, but Hagar was subject, and kept under, but Sarah as Mistress ruled and bare sway; so we must keep the flesh under, but hearken to wisdom, Tanquam Dominae.

Wisdom is the principal thing, therefore get wisdom, and with all thy gettings get understanding. the vulg. The beginning of wisdom, so doubtfully spoken, that it hath given occasion to divers expositions, but Hebr. it is, 〈 in non-Latin alphabet 〉 , Wisdom the head; and chap. 1. 7. the same word is used touching the fear of the Lord, and rendered beginning: but as there hath been shown, it may also be understood, that it is the principal point of wisdom, so here it is best rendered Wisdom is the principal thing: and upon this ground a repetition of the former charge most aptly followeth. Therefore get wisdom: and where the word signifying also to buy, and possess is used, as ver. 5. implying not only an having of wisdom, betwixt which, and buying, and possessing Plato makes this difference, He that buyeth and possesseth a Garment, or anything, weareth or useth it as properly belonging to him, but he who hath it and is not possessor of it cannot so do, but only lay it up; so he that hath wisdom, but possesseth it not, never hath it as an habit, but only hath it by him without doing him any good.

Now besides the price given for wisdom before spoken of, thou must by way of barter change away other things for it, sinful pleasures, profits, love of the things of the world, pride in apparel, wrath, envy, intemperance, yea and thy worldly goods also by liberality to the poor, and as the case requireth, letting them go to persecutors, and thy life also; With all thy gettings get understanding; That is, count them not gettings whatsoever things they be that thou gettest, unless gotten together with wisdom, otherwise thou gettest only shadows, and loosest the substance, as the dog in the Fable.

Exalt her and she shall promote thee, vulg. Arripe eam, & exaltabit te; but the word 〈 in non-Latin alphabet 〉 signifieth exa • t▪ or make an Highway, or Causie for her of earth▪ and small stones elevated, as showing hereby in how high esteem thou hast her; as it is observed, that a man of old marrying a woman wealthy and well descended, brought her home in a Chariot, or on Horse-back, the way being made for the purpose, but if she were poor on foot, so that he continueth the Allegory of a wife still, and the best and most worthy that may be. And he that thus exalts wisdom shall not loose his labor, but shall accordingly be promoted by her; the Hebr, word is, She shall lift thee up on high, being in one Hebrew gloss well set forth thus; She shall bring thee riding into heaven. Whereby is intimated the facility of coming thither to the wise.

But what is the way so elevated, for wisdom to pass into the heart? one answereth well, a good Conscience. Ambrose saith, A Chariot composed of the four Cardinal Virtues, being carried hereupon as upon four wheels; Basil, A Chariot of two, the understanding, and the will. When thou shalt embrace her; The law of Marriage requireth, that there should be mutual love and embraces betwixt the Husband and Wife; so in saying, When thou imbracest wisdom she shall exalt thee, he intimateth, that this her exalting thee shall be as the most pleasing and delightful imbrasing in the world, wherefore Augustine excellently seteth forth the embraces of wisdom thus.

No pleasantness of wood, no purpled coloured flowers, no ornaments of costly apparel, no sound of sweetest well-stringed Instruments, no embraces of the greatest beauty are comparable to the inspiration, the sweetness, the soments, and embraces of wisdom. And the Sept. expresseth it by wisdoms embraces of thee rendering it, Honor her and she shall embrace thee, of the arms wherewith we embrace wisdom, Hugo saith well, That they are contemplation, and action; and hereunto we may add, That her two arms where-with she embraceth us, are peace, and joy unspeakable.

She shall give to thy head an ornament of grace, a crown of glory, That is wisdom shall be a grace to thee here, thy face being made hereby to shine, as be afterwards speakech, and hereby thou shalt be brought at last to a Crown of glory in the Kingdom of Heaven, of which St. Paul speaketh, saying, Henceforth is laid up for me a crown of righteousness; thus Arboreus.

Some think that in the Crown here spoken of, David who is brought in thus, speaking to his Son Solomon, alludeth to that which he was destined unto, viz. The Kingdom, urging him from hence to get wisdom, because that so he should be in wonderful grace amongst his Subjects, that beauty where-with he was naturally endued being thus augmented, and he made more amiable in all men's eyes, and the Crown of the Kingdom, with which he was crowned made far more glorious.

Lyra thinks the Crown in the second place spoken of, to be spoken of by way of explication of the first passage, She shall give an ornament of grace to thy head; That is, a Crown of glory, which is the greatest ornament of all others. And of a Crown, some think he speaketh in alluding to the custom of old, to set Crowns upon the heads of wise men of Bayes, Ivy, or Myrtles. It is spoken to the same effect with it, chap. 1. 9. For the particular applying of it to Solomon, this is not so to be received, but if it should be so great a grace to a King, much more to private persons, making them herein like unto Kings: Wisdom is hereby magnified above a Father, a King, who giveth his Crown to his Son, but wisdom a Crown of glory. The vulg. for these words, Shall deliver a crown of glory to thee, hath, Shall protect thee, and the word cometh of 〈 in non-Latin alphabet 〉 a shield, but because it signifieth also to give, or deliver, it is in N. Tr. so rendered; but taking it according to the vulg. the sense will be very good thus: Whereas a Crown commonly is accompanied with dangers to those that wear it, so that by means hereof some of them loose their lives by treasonable conspiracies, that given by wisdom shall not only be a crown to make glorious, but also a shield to protect him that weareth it; so that he shall reign in safety.

And to this Lavater agreeth, following also the same reading; Protect thee as a shield; The years of thy life shall be many: Hebr. Of thy lives, implying the years of the natural life, the life of grace, and of glory, as some gather, although some others understand it is of someone of these. See more of this, ch. 3. 16.

When thou goest, thy steps shall not be straightened, &c. Here is another benefit of wisdom, of which see before, chap. 3. 17. 23. and how this way, said to be straight else-where, is here said to be large, and it is also large, because whereas wickedness brings men to great straits in this life, the wise shall be kept out of them, as David saith, Thou hast set my seat in a large place, verse. 13. charging not to let wisdom go is the same with ver. 6. ver. 14, 15. he returneth again to dehort from going in the ways of the wicked, of which he gave warning at the first, chap. 1. 10. 11. &c. then he addeth a new, touching their eagerness to do evil.

They cannot sleep except they have done mischief, their sleep is taken away, unless they cause some to fall. Herein they are like to Serpents, of which Pliny writeth, That they sleep not all the summer, whilst they are full of poison, but in winter, this being spent, they sleep; so robbers and murderers, whilst they have spent the poison of mischievous intentions, which lurketh in their hearts, cannot sleep as other men do in the night, yea the night is the time wherein they go about these wickednesses; as they are led by the Devil, the prince of darkness; so they take the opportunity of the dark to act their wickednesses in. A strong motive to us to abhor from consorting with them, because they that do come under the worst Master in the world, who will not suffer them to sleep at [Note.] the time that nature requireth, but works them in desperate services in the very night, not suffering them to sleep, or take their rest.

To confirm this further to be his meaning, he saith, ver. 18, 19. The path of the just is as the shining light, that shineth more and more unto the perfect day, the way of the wicked is like darkness, they stumble they know not at what. But before this, ver. 17. They eat the bread of wickedness, and drink the wine of violence, is not to be passed ones in silence. Hugo expounds this of the holy Communion, which these wicked ones unworthily receiving, have it counted to them, not as Bread and Wine to salvation, but to damnation; but this is far fetched, both because they had no Communions then, and it is meant plainly of their getting their living by the wicked courses before spoken of.

Augustine here notes, That they practiced such wickedness as a daily trade, or course of life, for saith he, A man sometimes eats flesh, sometime fish, sometime other things, but with all he eats bread from day today; in saying therefore that they eat the bread of wickedness, he meaneth, that they feed daily and continually upon mischievous practices, they being as it were meat and drink unto them, so greatly do they delight in them.

To come now to ver. 18. The path of the just is compared to the Sun, shining in the morning by some little glimmering light at the dawning of the day, but increasing, as the light of the day doth: whereby is shown, that as a man that takes his reft in the night riseth betimes in the morning to his work, is not idle when he is up, but although he cannot yet see perfectly to do some works, yet some he can do, and doth them, but the light increasing; so that he seeth more perfectly, he now doth the most curious works which he hath to do, and perfects them; in like manner the just, according to the little light received at the first, work and do some things, but their grace and light after this, increaseth more and more, and then they do all more perfectly. And yet the time shall come, when it shall be more perfect day-light unto them, by that day-light in the new Jerusalem that shall never have end. But on the contrary side, the way of the wicked is darkness, and tendeth to utter darkness for evermore, and in this way of darkness they stumble unawares, as a man going in the dark, before they are aware of it, and fall into a pit never to come out again. For even of the wicked few are sensible of the danger to which they are near, till they come to be swallowed up [Note.] hereby: They are as confident by repenting before they die, as the thief upon the cross, to provide for their salvation, that they make no doubt of it at all. But let us take notice, that they are in the dark; and how can a ship in the dark see rocks and sheives to avoid them, and therefore come into, and keep in the way that is light, that so we may see all dangers towards us, and in time provide against, and not run upon them to unavoidable destruction and to this end turn from wickedness to righteousness, as out of a dark, into a light way.

Some there are that expound the perfect day-light, of profiting so in knowledge and grace in this life, as to come in time to perfection herein, but the perfect day-light, is most commonly understood of that knowledge, whereby we shall know, as we are known, which is not till the end of this life. According to this Gregory saith, the good desires of the just are the beginning of the day, when they are joined with light of understanding arising within, and growing in knowledge and grace from time to time, the increase of the day-light which is in the end of this life, cometh to be perfect day. And Chrysost. speaking upon the morning, after morning at the Creation, saith, When a man by repentance turneth from sin, it is morning to him, then the light beginneth to shine. The light, we may truly say of God's countenance, bringing true joy and comfort, which is increased as the light of the day in this world, and becomes perfect day-light, when this life is ended. The Apostle Peter seemeth to make two mornings, where he saith, Till the day dawn, and the day-star arise in your hearts; the first, as Gregory