Commentary on Proverbs Ecclesiastes Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel

CHAP. I. Vers. 1. The Proverbs.]

O R, Master-sentences, Maxims, Axioms, Speeches of special precellency and prodominancy: Received Rules that must over-rule matters, and mightily prevail in the minds of men. The principal (no doubt) they are of those three thousand, mentioned, 1 King. 4.32. and far beyond those golden layings of Phocylides (profanely preferred before these holy parables by that Apostate Julian, ansu nefario ) as having in them more sentences than words, and being so far above all human praise for weight and worth, that (as Salast writeth of Carthage ) I had better speak nothing of them, than too little, since too much is too little.

Of Solomon ] who better (a deal) deserves to be styled Master of the Sentences, than Peter Lombard; and to be esteemed 〈 in non-Latin alphabet 〉 , as one saith of Homer; or as another saith of Jerome, that he was a man quem nullum scibile latuit, that knew all that was knowable by a man.

King of Israel] Eccles. 1.1. King of Jerusalem, which was now the Israel of Israel, as Athens was (in its flourish) said to be the Greece of Greece, yea, the Soul, and Sun, and eye of Greece; yea the common School of all mankind. For King Solomon exceeded all the Kings of the Earth, both in Riches, and in Wisdom. And all the world sought to see Solomon, to hear his Wisdom which God had put into his heart, 1 King. 10.23, 24. For the more wise the Preacher was, the more he taught the people knowledge, and cause them to hear, and searched forth many Parables, Eccles. 12.9. Even words of delight, verse. 10. See the Note there.

Vers. 2. To know Wisdom] That is, to give others to know, to wise them, as Dan. 12.3. to give the knowledge of salvation, Luk. 1.77. to show men great and mighty things which they know not, Jer. 33.3. but may here hence be taught, better than out of Lipsius his Be-hive, or Machiavels Spiderweb.

Vers: 3. To receive the instruction] Tertullian calls the Bible (and the Proverbs by a specialty) Nostra digesta, from the Lawyers; and others our Pundects, from them also. Is there not a thin veil laid over them, which is more rarified by reading, and at last wholly worn away▪ Surely as by much reading the Statute-book men grow worldly-wise; And as a friend (it is Chrysostom's comparison) that is acquainted with his friend, will get out the meaning of a letter or phrase, which another could not that is a stranger; so it is in Scripture. And herein (as one well observeth) the poorest Ideot being a sound Christian, goeth beyond the profoundest Clerks that are not sanctified, that he hath his own heart instead of a Commentary to help him to understand even the most needful points of the Scripture.

Vers. 4. To give subtlety] Serpentine subtlety, Gen. 3.1. sacred sagacity, a sharp wit, a deep reach, a Spirit that searcheth all things, yea, the deep things of God, 1 Cor. 2.10. • nd transformeth a man into the • ame Image from glory to glory, • Cor. • .1 • Equidem sc •• m •• tos ess • qui h • c non redan •• & non p •• cos qui ea rideant, nosque inf • nire arbit • ntur, faith Peter Martyr 〈…〉 velim, &c. that is, I wot well there be many that will not believe it, and not a few that will deride it, and think we are • ad in ascribing so much to the Scriptures. But oh that they would be entreated to make trial a while, and to take to the reading of the Bible! Male mihi sit 〈◊〉 eum in 〈◊〉 causa jure au • im) nisi • andem capiantur sentient dentiqua quamtum divina hac ab humanis distent, &c. Let me never be believed, if they perceive not a plain and palpable difference betwixt these and all human writings whatsoever. And to the same purpose Erasmus, expertus sum in •• cipso, saith he, I can speak it by experience, that there is little good to be gotten by reading the Bible cursorily and carelessly: But do it duly and diligently, with attention and affection, and you shall find 〈◊〉 an efficacy, as is 〈◊〉 be found in no other Book that can be named.

To the simple] • atuo 〈 in non-Latin alphabet 〉 fatuello (Lipsius this diminutive) to the silly-simple, whose learning hangs not in his light, who holds not 〈…〉 wise to be taught, that is not uncounsellable, unperswad •• le. 〈…〉 qui sibi sapit, he is two fools that it wise in his own eyes, Pr ••• 3. 〈…〉 •• noro, sed ignorantiam meam non ignoro. Little though it 〈…〉 , • et this I know, that I know but little.

To the young man Though rude and rash, • ead-long and • ead long • ntameable and intractable, as a wild-asse-colt; though 〈…〉 lusts, 2 Tim. 2.22. and madly set upon sin, yet he may cleanse his ways, by cleaving to God's Word, Psal. 119.9. and become a young Saint, an old Angel whereas otherwise, like young Lapwings, he is apt to be snatched up by every Buzzard.

Vers. 5. A wise man will hear] Hearing and seeing are by Aristotle called the learned senses, because by these doors, learning, yea life entereth into the soul, Isa. 55.3. David Chytrous, when he lay a dying, lift up himself to hear the discourses of his friends that sat by him, and said, that he should die with better cheer, if he might die learning something.

And will increase learning] Take heed what you hear: unto you that hear, shall more be given, Mark. 4.24. See the Note there; Only ponder, and apply what you hear. For they that do otherwise, are like the Wolf, who never attain to anymore divine learning than to spell Pater; but when they should come to put together, and to apply it to their souls, they say Agnus, their minds running a madding after the profits and pleasures of the world, and they thinking those little less than mad, tha • run to and fro to increase knowledge, Dan. 12.4.

Vers. 6. To understand a Proverb, and the Interpretation] Or, the sweetness thereof, there being nothing so sweet to a good soul, as the knowledge of dark and deep mysteries; Psal. 119.103. where the same word is used. The little Book of the Revelation was in Johns mouth sweet as honey, Rev. 10.9, 10. See the Note there.

And their dark sayings] Dark to those that are acute obtusi, that have not their senses exercised to discern both good and evil, Heb. 5.14. Legum obscuritates non assignemus culpae scribentium sed inscitiae non asse quentium, saith he in Gellius. If the Law be dark to any, the fault is not in the Law-giver, but in those that should better understand it.

Vers. 7. The fear of the Lord is the beginning] Or the chief and principal point of wisdom (as the word here signifieth) yea, wisdom itself, Job 28.28. This Solomon had learned by the instruction of his Father (as it is in the next verse) who had taught it him of a child. Prov. 4.4. with Psal. 111.10. and therefore sets it here in the beginning of his works, as the beginning of all: As in the end he makes it the end of all, Eccles. 12.13. yea, the All of man, without which he counts him not a complete man, though never so wise to the world-ward. Heathen Sages, as Seneca, Socrates, &c. were wise in their Generation, and had many excellent gifts, but they missed of the main; there was no fear of God before their eyes: Being herein as Alchemists, who miss of their end, but yet find many excellent things by the way. These Merchants found goodly pearls, but the pearl of price they failed of, Mat. 13.45, 46. The Prophet calls the fear of God our treasure, Isa. 33.6.

But fools despise] Fools; so are all such as fear not God, being abominable, disobedient, and to every good work reprobate, or injudicious, Tit. 1.16. Evil is Hebrew for a fool; Nebul • of Nabal, Fool of 〈 in non-Latin alphabet 〉 . When one highly commended the Cardinal Julian to Sigismund, he answered, Tamen Romanus est, Yet he is a Popeling; So, yet he is a Fool, because void of God's true fear. Behold they have rejected the word of the Lord, and what wisdom is in them? Jer. 8.9.

Vers. 8. Hear the instruction of thy Father, &c.] It is not fit to disobey God, thy Father, nor thy Teacher, saith Aristotle. Our Parents, said Hierocles, are 〈 in non-Latin alphabet 〉 , our household-gods: and their words should be received as Oracles; This is a principal fruit of the fear of God, which it here fitly followeth: like as in the decalogue, the Commandment for honoring of Parents, is set next of all to those of the first Table, nay, is indeed (as Philo saith of it) 〈 in non-Latin alphabet 〉 , a mixed Commandment.

Vers. 9. For they shall be an ornament] A man's wisdom maketh his face to shine, Eccles. 8.1. Tum pietate gravem, &c. 〈 in non-Latin alphabet 〉 . Neither gold, nor precious stone so glistereth, saith Plato, as the prudent mind of a pious person. Nothing so beautifies as grace doth; Moses and Joseph were fair to God, and favored of all men. A Crown of Gold, a Chain of Pearl, are no such Ornaments as are here commended.

Vers. 10. If sinners entice thee] To an ill bargain, to a match of mischief, as Ahab did Jehoshaphat, as Potipher's wife would have done Joseph: and truly, that he yielded not, was no less a wonder, than that those three Worthies burnt not in the midst of the fiery furnace. But as the Sun-shine puts out fire, so did the fear of God the fire of lust.

Consent thou not] But carry a severe rebuke in thy countena • ce, as God doth, Psal. 80.16. To rebuke them is the ready way to be rid of them.

Vers. 11. If they say] The Dragon bites the Elephants • ar, and thence sucks his blood; because he knows that to be the only place that he cannot reach with his trunck to defend. So deal the red Dragon and his Angels; with good words and fair speeches they deceive the hearts of the simple, • om. 16.18. With much fair speech she caused him to yield, with the flattering of her lips she forced him, Prov. 7.21.

Come with me] If sinners have their Come, should not Saints much more▪ Come let us go to the house of the Lord, Isa. 2.3. Come, let us walk in the light of the Lord, Vers. 5. Let us go speedily to pray before the Lord, and to seek the Lord of Hosts: I will go also, Zech. 8.21. should we not incite, entice, whe • , and provoke one another? Heb. 10.24. sharpen and extimulate, as Prov, 27.17. rouse and stir up each other to love and good works, 2 Pet. 1.13.

Vers. 12. Let us swallow them up alive] As the Devil doth, 1 Pet. 5.8. 2 Tim. 2.26. Homo homini daemon. The poor Indians have been heard to say, It had been better that their Country had been given to the Devils of Hell, than to the Spaniards: and that if the cruel Spaniards go to Heaven when they die, they (for their parts) desire not to come there.

Vers. 13. We shall find all precious substance] But those that rake together, rem, rem, quocunque modo rem, that count all good fish that comes to net, will in the end catch the Devil and all.

Fill our houses with spoil] Not considering, that they consult shame to their houses by cutting off many people, and sinning against their own souls, Hab. 2.10. He that brings home a pack of plaguy clothes, hath no such great booty of it.

Vers. 14. Let us all have one purse] How much better were a wallet to beg from door to door, than such a cursed hoard of evil-gotten goods?

Vers. 15. Walk not thou in the way with them] God will not take the wicked by the hand, Job 8.20. Why then should we? Gather not my soul with sinners, saith David. O Lord let me not go to Hell where the wicked are: for Lord, thou knowest I never loved their company here, said a good Gentlewoman when she was to die, being in much trouble of conscience.

Vers. 16. For their feet run to evil] By the abuse of their locomotive faculty, given them to a better purpose. They run, as if they should not come time enough, they take long strides toward the burning lake, which is now but a little before them.

Vers. 17. Surely in vain the net] Which is to say, Silly birds pick up the meat, but see not the net, and so become a prey to the fowler. If the fruits of the flesh grow out of the trees of your hearts (saith blessed Bradford ) surely, surely, the Devil is at Inn with you; you are his birds, whom when he hath well fed, he will broach you, and eat you, chaw you, and champ you world without end, in eternal woe and misery.

Vers. 18. And they lay wait] Their sin will surely find them out. No doubt this man is a Murderer, said those Barbarians, Act. 28.4. whom though he had escaped the Sea, yet vengeance suffereth not to live. Surely I have seen yesterday the blood of Naboth, 1 King. 9.26. Murder ever bleeds fresh in the eye of God: to him many years, yea, that eternity that is past, is but yesterday.

Vers. 19. Which taketh away the life] The greater wealth, the greater spoil awaits a man: As a tree with thick and large • oughs, every man desires to lop him. Trithemius writeth, that the Templars at the request of Philip King of France, were put down, and extinct upon pretext of heresy, but indeed, because they were rich, and Philip sore longed after their possessions. Cyprus for its great wealth, became a spoil to the Romans. Auri sacra fames, &c. 〈 in non-Latin alphabet 〉 . Covetousness is daring and desperate: it rides without reins, as Balaam did after the wages of wickedness, the Mammon of iniquity, Luk. 16.9.

Vers. 20. Wisdom] Hebrew, Wisdomes: That is, the most absolute and sovereign wisdom, the Lord Jesus, in whom are bid all the treasures of wisdom and knowledge, Col. 2. who also is made unto us of God wisdom, righteousness, &c. 1 Cor. 1.30.

Cryeth without] The Hebrew word signifies oft, to shout for joy, as Psal. 81.2. Levite. 9. ult. Christ surely cried sweetly, the roof of his mouth was like the best Wine that goeth down sweetly, Cant. 7.9. with a desire did he desire our salvation, though he well knew it should cost him so very dear, Luk. 22.15.

She uttereth her voice] Verbis non solum deserti • , sed & exertis. In the last day, that great day of the feast Jesus stood and cried, saying. If any man thirst, let him come unto me end drink, &c.

Vers. 21. In the chief place of concourse] Veritas non quaerit angulos. Christ as his manner was, preached in the Synagogues. Paul disputed in the market, with whomsoever he met, and preached in the midst of Mars-hill, Act. 17.17.22. And at Rome his bonds in Christ were manifest in all Caesar's Court, and in all other places.

Vers. 22. How long ye simple ones] The fatuelli that are easily persuaded into a fools Paradise. These are the best sort of bad men: The Apostle calls them 〈 in non-Latin alphabet 〉 , Rom. 16.18. Optimi putantur Pointifices, (saith Papirius Massonius a Popish Writer) si vel leniter mali sint; vel minus honi quàm caeteri mortal esse salent. Those are thought to be very good Popes, that are not stark naught, or that have any good at all in them. These Simplicians are much better than scorners, that delight in their scorning, but far beyond those fools that hate knowledge. See a like gradation, Psal. 1.1. with the Note there. Peccata non sunt paria Nemo repent fit turpissimus. All sins are not alike sinful: and wicked men grow worse and worse.

Vers. 23. Turn you at my reproof] He that reproves, and then directs not how to do better, is as he that snuffs a Lamp, but pours not in oil to maintain it.

Behold I will pour out my spirit] Now if men make their hearts as an Adamant, lest they should hear, &c. and willfully withstand the Spirit, let them read their neck-verse in the following words, and in that parallel Text, Zach. 7.11, 12, 13. Resisting the Spirit is a step to the unpardonable sin.

Vers. 24. Because I have called, and ye refused] If any ask, why did God suffer them to refuse, and not make them yield? I answer with Augustine, Doctiorem quarat, qui hanc quaestionem ei explicet. Let him look one that can tell him, for I cannot.

Vers. 25. But ye have set at naugh • ] As those recusant guests in the Gospel, that pretended they therefore came not, because they had bought Farms and Oxen, but indeed it was because their Farms and Oxen had bought them. They had either so much to do, or so little to do, that they could not make use of so fair an offer, so sweet advice and advantage.

And would none of my reproof] Ruinam praecedunt stillicidi • . It is a sure presage and desert of ruin, when men will not be ruled. The Cypress, the more it is watered, the more it is withered. The tree that is not for fruit, is for the fire. The earth that beareth thorns and briars only, is rejected, &c. Heb. 6.8.

Vers. 26. I will also laugh] Quod Deus loquitur cum risu, tu legas cum fletu. If God laugh, thou hast good cause to cry. Note here the venomous nature of sin, which is so offensive to God, as it makes him (against his ordinary wont) merry at his Creatures misery, who otherwise delights in mercy, Mich. 7.18.

When your fear cometh] That terrible tempest, Job 15.21, 22. Psal. 11.6, Tullus Hostilius (a profane Prince) set up and worshiped at Rome two new God's, viz. Pavor and Pallor▪ as Lactantius testifieth. Cataline was wont to be afraid at any sudden noise, as being haunted with the furies of his own evil conscience: So was our Richard the third after the murder of his two innocent Nephews, and Charles the ninth of France after the Paristan Massacre: These Tyrants became more terrible to themselves, than ever they had been to others.

Vers. 27. When your fear cometh as desolation] Scilicet, of war, which lays heaps upon heaps; and leaves not a stone upon a stone, A • at. 24.

As a whirlwind] Suddenly and irresistibly, and with a terrible noise and fragor.

Vers. 28. Then shall they call, &c. This was Saul's misery, The Philistines are upon me, and God will not answer me. This was Moa • s curse, Isa. 10.12. This was the case of David's enemies, Psal. 18.41. A doleful case it is surely, when a man shall lose his prayers, and shall nor be a button the better for all his pretended orisons and devotions. He that turneth away his ear from hearing of the Law, even his prayer shall be abominable. If God answer him at all, it is according to the Idols of his heart, Ezek. 14.3. with bitter answers. as Judge. 10.13, 14. Or if better, yet it is but as he answered the Israelites for Quails, and afterwards for a King, better have been without Deus saepe dat iratus quod negat propitius. Giftless gifts God gives sometimes, Josh. 24.20. He will consume you after that he hath done you good.

Vers. 29. For that they hated knowledge] These are the worst sort of sinners, verse. 22. that not only slight knowledge, but hate it, as thieves do a torch in the night; curse it, as Ethiopians do the scorching Sun; fly against it, as Batts do against the light. This is the condemnation, this is Hell afore-hand, John 3.20.

And did not choose] 〈 in non-Latin alphabet 〉 . Refuse the evil, and choose the good: choose the things that please God, Isa. 56.4. that wherein he delights, Isa. 65.12. Such a choice made Moses, Heb. 11.25. and Joshua, ch. 24.15. and Mary, Luk. 10.42.

Vers. 30. They would none of my Counsel] These are condemned and menaced, as well as those that despised or execrated God's reproof. So also in the precedent verse, not only they that hated knowledge, but that did not choose the fear of the Lord.

They despised all my reproof] Hebrew, They execrated, blasphemed it.

Vers. 31. Therefore shall they eat of the fruit] Eat as they baked, drink as they brewed. They that sow the wind of iniquity, shall reap the whirlwind of misery. Aequum est ut faber quas fecit compedes ipse gest it.

And be filled with their own devices] Their Never-enough shall be quit with fire enough in the bottom of Hell.

Vers. 32. For the turning away] Whereas it might be objected, that mean-while wicked men live at ease and prosper. It is granted, but withal asserted, that these fatted Oxen are but fitted for the slaughter. The Sunshine of prosperity ripens the sin of the wicked apace. Bernard calls it misericordiam omni indignatione crudeliorem, a mercy that he had no mind to. What good is there in having a fine suit with the plague in it? As soon may a man miscarry upon the soft sands, as upon the hard rocks.

Vers. 33. shall be quiet from the fear] Impavidum ferient ruinae. He shall not be afraid of evil tidings. His Ark is pitched within and without; tossed it may be, but not drowned, shaken, but not shivered, &c.

CHAP. II. Verse 1. My Son]

FAtherly and filial affection ought to be betwixt Teacher and hearers. But who is their Father? 1 Sam. 10.12. O my Father, my Father, said he to the dying Prophet, 2 King. 13.14. Dwell with me, and be unto me a Father and a Priest, said that Idolatrous Micah to the wandering Levite, Judge. 17.10. Popish Novices do so observe their Patres (as they call them) that though they command them a voyage to China or Peru, without dispute or delay they presently set forward. Tu & Asinus unum est • te (said one once to a young Novice, that being to enter into a Monastery, asked his counsel how he should carry himself?) Come Children, hearken unto me, I will teach you the fear of the Lord▪ Psal. 34.11.

Vers. 2. So that thou incline thine • ar] Lie low at God's feet, and say, Speak Lord, for thy Servant heareth. His Saints sit down at his feet, everyone to receive his word, Deut. 33.3. they are compared to a Garden of Cucumbers, Isa. 1.8. which when ripe, lie on the ground. Surely as waters meet and rest in low valleys, so do God's graces in lowly hearts.

And apply thy heart] Attention of body, intention of mind, and retention of memory are indispensibly desired of all wisdoms Scholars; such as King Edward the sixth, who constantly stood up at the hearing of the Word, took notes, which he afterwards diligently perused, and wrought the Sermon upon his affections by meditation.

Vers. 3. If thou criest after knowledge] Bene orasse est been studuisse, said Luther. Knowledge is God's gift, James 1.5. and must be sought at his hand, since he is the Father of lights, and sells us eye-salve, Rev. 3.17.

And liftest up thy voice] As resolved to give God no rest till thou hast it. A dull suitor begs a denial. Then shall men know if they follow on to know the Lord, Hos. 6.3. Teach me, teach me, saith David often. Lord show me thy glory, said Moses newly come from the Mount.

Vers. 4. If thou seekest her as silver] Opulentissima metalla quorum in alta latent vena, saith Seneca, your richest metals lie lowest. Viscera terrae extrahimus, ut digito gestetur gemma, quam petimus, saith Pliny: We draw out the very bowels of the earth, that we may get the gem that we desire. Shall we not do as much for this pearl of price, the knowledge of God and his Will, of ourselves, and our duties? Beg we must, verse. 3. but withal we must dig too, verse. 4. and continue to do so, searching for her, as for hid treasures. Ora & labora; for else, the talk of the lip only brings want, Prov. 14.23. What man finding a rich Mine of Gold or Silver, is content with the first Oar that offers itself to his view, and doth not dig deeper and deeper till he become owner of the whole treasure? So here, Then shall ye know if ye follow on to know the Lord, Hos. 6.3. if ye cease not till ye get all the dimensions of knowledge mentioned by the Apostle, Ephes. 3.18. till ye see that blissful sight, Ephes. 1.18, 19.

Vers. 5. Then shalt thou understand] Then shalt thou be as those noble Romans were, chap. 15.14. full of goodness, filled with all knowledge, able also to admonish others; in fine, a well-accomplisht Christian, that hath Christian for his name, and Catholic for his surname. Such a Catholic as Austin describeth, when he saith, • oni Catholici sunt, qui & fidem integram sequuntur, & bonos mores. Those be good Catholics, that believe well, and live well. These be not those ancient Roman -Catholics.

Vers. 6. Out of his mouth cometh knowledge] If it could be said by the divine Chronologer, Ex Adami sapientissimi doctoris ore pr • manavit, tanquam ex so •• e quicquid in mundo est utilium doctrinarum, disciplinarum, scientiae & sapientiae, Out of Adams mouth (even after the Fall) as out of a fountain slowed all the profitable knowledge, skill, and wisdom in the world: how much better may the same be said of the only wise God, who is wonderful in Counsel, and excellent in working, Isa. 28.29. Platonici lumen mentium esse dixerant ad discenda omnia, eundem ipsum Deum â quo facta font omnia. The Platonists said, that God the Maker of all was that light of the mind whereby we learn all.

Vers. 7. He layeth up sound wisdom] Hebrew Substance, reality, that which hath a true being, in opposition to that which is not; so riches are described, Prov. 23.5. Heaven only hath a foundation, earth hath none, but is hanged upon nothing. Grace hath solid substance in it and true worth: whereas opinion only sets the price upon all outwards things. The Prophet Amos complains of the Epicures of his time, that they are the Lambs out of the flock, and the Calves out of the midst of the stall, they drank Wine in bowls, and chanted to the sound of Viols, &c. Amos 6.4, 5, 6. This to some might seem brave and desirable. But verse. 13. the Prophet in true judgment thus speaks to them. Ye which rejoice in a thing of naught, &c. ye embrace a shadow, ye pursue after things that profit not, but perish in the use: for Meats for the belly, and the belly for Meats; but God will destroy both it and them.

Some sense the Text thus: The Lord says up sound wisdom for the righteous, &c. when he is in distress, then he hath such quietness of spirit, soundness and presence of mind, that in the must of his straits he is in a sufficiency Not so the wicked, Job 20.22.

He is a buckler to them] The body cannot be wounded, but through the buckler, if skillfully handled: Happy art than O Israel; who is like unto thee, O people saved by the Lord, the shield of thy help? &c.

Vers. 8. He keepeth the paths of judgment] Well may they walk uprightly that are so strongly supported. God's hand is ever under his; they cannot fall beneath it. He keepeth the feet of his Saints, 1 Sam. 2.9.

Vers. 9. Then shalt thou understand righteousness] Not as cognoscitiva standing in speculation; But as directiva vitae, a rule of life. Knowledge is either Apprehensive only, or Affective also. This differs from that, as much as the light of the Sun (wherein is the influence of an enlivening power) from the light of Torches.

Vers. 10. Is pleasant to thy soul] Spiritual joy mortifies sin: His mouth hankers not after homely provision, that hath lately tasted of delicate sustenance: Pleasure there must be in the ways of God, because therein men let out their souls into God, that is the fountain of all good, hence they so infinitely distaste sins tasteless fooleries: Crede mihi res severa est verum gandium, saith Seneca. True joy is a solid business.

Vers. 11. Discretion] Hebr. Thoughtfulness, or good advisement. Cogito quasi coagito. Notat sercitatem, such as is that of the wife to please her husband, 1 Cor. 7.34. casting this way and that way how to give best content: Or that of the good housewife to build her house, studying in every business how to set everything in order: As the Carpenter studies how to set every part of the frame in joint.

Vers. 12. That speaketh froward things] As if his mouth were distorted, or the upper-lip stood where the nether should. See Act. 20.30.

Vers. 13. To walk in the ways of darkness] As Thieves, Drunkards, Dicers, and our other Solifugae that abuse even Gospel-light, that put not light under a bushel, but under a dunghill, that when they have walked themselves aweary in these by-ways (high ways to hell) sit down in darkness, and in the shadow of death, Luke 1.79. which posture imports, 1. Continuance there. • . Content, as well a paid of their scat. These hate the light because their ways are evil: The light stands in the light of their wicked ways, as the Angel did in Balaam's way to his sin.

Vers. 14. Who rejoice to do evil] It is their meat, drink, sport. Prov. 4.27▪ and 10.23. they cannot be merry unless the Devil be their play-fellow. This is reckoned as an aggravation of Jerusalem's sin, When thou dost evil, then thou rejoicest. But better is the sorrow of him that suffereth evil, than the jollity of him that doth evil, saith Austin.

Vers. 15. Whose ways are crooked] How justly may God say to such, as the Crab in the Fable did to the Serpent when he had given him his deaths wound for his crooked conditions, and then saw him stretch himself out straight, At opo • tuit sic vixisse: It is too late now, you should have lived so.

And they froward] Absurd, 2. Thess. 3.2. Men made up of mere incongruities, solacising in opinion, speeches, actions, all.

Vers. 16. From the strange woman] Forbidden thee by God, as strange fire, strange God's, &c.

Which flattereth with her lips] Whose lips are nets, whose hands are bands, whose words are cords to draw a man in as a Fool to the stocks, or an Ox to the slaughter.

Vers. 17. Which forsaketh the guide of her youth] That is, Her Husband, as Helena, Herodias, Bernice, Act. 25.13. and other odious Harlots. Adulterium quasi ad alterum, vel ad alterius torum. This Wanton never wants one though her Husband be ever so near.

And forgetteth the Covenant of her God] Marriage is a mixed Covenant, partly Religious, and partly Civil: The parties tie themselves first to God▪ and then to one another. The bond is made to God, who also will be ready enough to take the forfeiture. For Whores and Adulteresses God will judge, H • b. 13.3.

Vers. 18. For her house inclineth unto death] Terence calleth Harlots Cruces, quia juvenes macerent & affligant. Venery is deaths best Harbinger: Venus ab antiquis 〈 in non-Latin alphabet 〉 dicta. She provideth, saith one, not for those that are already born, but for those that shall be born. Of Pope Paul the fourth (that old Goat) it went for a by word, Eum per candem partem animam profudisse, per quam acceperat. Pope John the twelfth being taken with an Adulteress, was stabbed to death by her Husband. Alexander the Great, and Oth • the third, lost their lives by their lusts. But how many (alas) by this means have lost their souls! Fleshly lusts (by a specialty) fight against the soul, 1 Pet. 2.12. And nothing hath so much enriched hell (saith one) as beautiful faces.

And her paths unto the dead] Hebrew, El Rhephaim to the Giants: To that part of hell where those damned monsters are, together with those sensual Sodomites, who giving themselves over to fornication, and going after strange flesh, are thrown forth for an example, suffering the vengeance of eternal fire, Jude 7.

Vers. 19. None that go unto her return again] Some of the Ancients have here hence concluded, that Adultery is an unpardonable sin: But all manner of sin, and blasphemy shall be forgiven unto men (saith our Savior) save only the sin against the Holy Ghost, Matth. 12.31. True it is, that a Whore is a deep ditch, and a strange woman is a narrow pit. Prov. 23.27. That Whoredom, and Wine, and new Wine, take away the heart, Hos. 4.11. That such are said to be destitute of understanding, and to have lost, even the light of nature, Prov. 6.32. Rom. 1.28. to be past feeling, and given up to a dead and dedolent disposition, Eph. 4.18, 19. to be impudent, Jer. 2, 3. (wherefore also they are compared to dogs, Deut. 23.18. 2 Sam. 3.8.) and for most part impenitent, Eccles. 7.28. Grace (as One well observeth) is seated in the powers of Nature. Now carnal sins disable nature, and so set us in a greater distance from grace, as taking away the heart, &c. Howbeit all things are possible with God, Mark. 9.26, 27. And though few have awakened out of this snare of the Devil, yet some have, as David, and that woman Luke 7.37, 50. lest any humbled sinners should despair.

Vers. 20. That thou mayest walk in the way] This is another work of wisdom, as to keep us from bad company, so to put us into good, where much good may be learned. Dr. Taylor, Martyr, rejoiced that ever he came in prison, there to be acquainted with that Angel of God, John Bradford (so he called him.) Latimer and Ridley (while they lived) kept up Cra • mer by intercourse of Letters, and otherwise, from entertaining counsels of revolt. A child having been brought up with Plato, returned home to his Fathers house, and hearing his Father to chide, and exclaim furiously in his anger, used these speeches to his Father, I have never seen the like with Plato.

Vers. 21. For the upright shall dwell in the land] Of Canaan, a type of Heaven; for by these outward and corporal things, inward, spiritual, and eternal are understood. Here the Wiseman speaks after the manner of Moses Law under which he lived, Deut. 11. And howsoever upright men suffer hardship and hunger here, yet they enjoy great tranquility and felicity, as seeing God in all, and depending wholly upon him for help. Well for the present, and it will be better hereafter; This is the upright man's Motto. Heaven (thinks he) will make amends for all. He that sees visions of glory, will not matter with St. Stephen a shower of stones; how much less will he think much though the Lord give him the bread of adversity, and water of affliction? Isa. 30.20.

Vers. 22. But the wicked shall be cut off] Certainly, suddenly, utterly, cum maxim velint vivere, when they have feathered their nests, and set up their rest, and reckon upon long life, as the fool in the Gospel: God will shoot at them with an arrow suddenly, and fetch them off when they least look for it. The wicked may die sinning: The Saints shall not die till the best time; not till that time when, if they were but rightly informed, they would even desire to die.

Shall be rooted out] Heb. plucked up, as degenerate plants, Ex • rientur, sed exurentur; God shall likewise destroy thee forever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living, S • lah. Psal. 52.5.

CHAP. III. Vers. 1. My Son forget not]

WEE should be able to say to Wisdom, as Coenis did to her Lady Antonia, Frustra, Domina, jussisti: haec enim atque caetera omnia quae mihi imperas, ita semper in memoria habeo ut ex ea deleri non possint. You need not, Madam, bid me do your business, for I so remember your commands, as I need never be minded of them.

But let thine heart keep] As the Ark kept the two Tables, as the Pot kept the hidden Manna.

Vers. 2. For length of days] A sweet mercy, and generally desired, Psal. 34.12. Short life is reckoned as a curse, Psal. 55.24. yet in some case, it is a blessing, 1 King. 14.13. Isa. 57.1. 〈 in non-Latin alphabet 〉 , God taketh away his from the evil to come; as when there is a fire in an house or Town, men carry out their Jewels; but then God makes them up in his Cabinet, they do enter into peace, their souls go to heaven, they rest in their beds, their bodies rest sweetly and safely in the grave till the resurrection of the Just, Isa. 57.2. And is not this far better than the longest life here? Length of days may prove a curse, when it brings shame, sorrow, &c. as it did to Cain, Cham, &c.

And peace shall they add to thee] Without which, to live is nothing else but to lie a dying. Rebecca for want of this, was weary of her life; so was Elijah when he sat under the Juniper tree. All the days of the afflicted are evil, Prov. 15.15. 〈 in non-Latin alphabet 〉 , they dwell together, they do not live together, said Themistocles of married folk that agree not. Non ill diu vixit, sed diu fuit, said Seneca of one. And again, Non multum navigavit, sed multum jactatus est. He was tossed much up and down, but sailed not far, as being driven about by contrary winds.

Shall they add to thee] Multiplicem pacem significat, saith one, Peace, peace, as Isa. 26.3. that is, a multiplied peace with God, with ones self, with others, or a renewed continued peace, today, tomorrow, and every day: Or a perfect, sheer, pure peace.

Vers. 3. Let not mercy and truth forsake thee] That is, true mercy, not that which is natural or moral only, but that which is right, both quoad fontem, & quoad finem. They that do otherwise, as heathens and hypocrites, lay up their treasure in the eyes and ears of men, which is a chest that hath neither lock nor key to keep it.

Bind them] That is, my Commandments. He seems to allude to Deut. 6.8. See the Note there.

Vers. 4. So shalt thou find favor] As did Joseph, Moses, David, he was a man after God's own heart, and whatsoever he did pleased the people. It is God that gives credit, he fashioneth men's opinions, and inclineth their hearts, as Ezra oft acknowledges with much thankfulness, Chap. 7.27. &c.

Vers. 5. Trust in the Lord] To trust in God is to be unbottomed of thyself, and of every creature, and so to lean upon God, that if he fail thee thou sinkest. Confidence is the least, and yet the best we can render to the Lord, for hereby we acknowledge his Sovereignty, and set the Crown upon his head, as it were. See Judge. 9.15.

And lean not to thine own understanding] Which because men do, hence it is many times, that the fairest blossoms of their endeavors wither, and the unprobablest things do come to pass: God loves to confute men in their confidences, as he did the Philistines in their Champion Goliath. We must not therefore trust, no not Trust itself, but God on whom it relies, who is therefore called our Trust. They trust not God at all, that do it not alone. He that stands with one foot on a rock, and another foot upon a quicksand, will sink and perish as certainly, as he that stands with both feet on a quicksand. Lord lead me to a Rock that is higher than I, saith David. Whither when he was once got, then he sat and sang, The Lord is my rock and my salvation, &c. Psal. 27.1. Surely as one said of general Councils, they seldom were successful, because men came with confidence, leaning to their own understanding, and seeking for victory, rather than verity: so it holds as true in other like cases.

Vers. 6. In all thy ways acknowledge him] Ask counsel at his mouth, aim at his glory, be evermore in the sense of his presence, and light of his countenance. It is reported of a worthy Divine of Scotland, that he did even eat and drink, and sleep eternal life. This is to walk with God, this is to live by Faith, this is to see him that is invisible ( Moses his optic) this is to go the upper way, even that way of life that is above to the wise, that he may depart from Hell beneath, Prov. 15.24. See the Note there.

And he shall direct thy paths] As he carefully chose out the Israelites way in the wilderness; not the shortest, but yet the safest for them: So will God do for all that make him their guide. The Athenians had a conceit, that their Goddess Minerva turned all their evil counsels into good unto them. The Romans thought that their Vibilia (another heathenish Deity) set them again in their right way, when at any time they were out. All this, and more than this, is undoubtedly done by the true God for all that commit their ways unto him, and depend upon him for direction and success. Loe this God is our God forever and ever: he will be our guide even unto death.

Vers. 7. Be not wise in thine own eyes] Bis desipit qui sibi s • pit. He is two fools that is wise in his own eyes. This 〈 in non-Latin alphabet 〉 mars all. Socrates his Hoc scio quod nihil scio, gat him the name of the wisest among men. Consilii sati • in me mihi — is the proud man's posi • . Hec that would be wise, must be a fool, that he may be wise, 1 Cor. 3.18. Intus existens prohibit alienum: A conceit of wisdom bars out wisdom.

Fear the Lord] This makes a modest opinion of a man's self. Joseph a man famous for the fear of God, when Pharaoh expected from him an interpretation of his dream, as having heard much of his skill, It is not in m •• , said he, God shall give Pharaoh an answer of peace. Loe he extenuates his own gifts, and ascribes all to God. Wherefore suddenly after, as Joseph had said to Pharaoh, Without me shall God make answer to Pharaoh, so Pharaoh is heard say to Joseph, Without thee shall no man lift up his hand or foot in all the Land of Egypt, verse. 44. So that here was exemplified that holy Proverb • Prov. 22.4. By humility and the fear of the Lord, are riches, and honor, and life. The Original runs thus, By humility the fear of the Lord are riches, &c. There is no And in the Hebrew. Humility and the fear of the Lord are so near akin (this being the Mother of that) as if the one were predicated of the other, as if they were one and the same grace.

And depart from evil] Another effect of this clean fear of God, as David calleth it, Psal. 19.9. Cave, spectat Ca • o, was a watch word among the Romans. A reverend and religious man had these words following written before him in his study, Noli peccare: Nam Deus videt, Angeli astant, Diabolus accusabit, Conscientia testabitur, Infernus cruciabit. Take heed of sin; for God seeth thee, Angels stand by thee, the Devil will accuse thee, thy Conscience will testify against thee, and Hell will torture thee. But besides all this, there is mercy with God that he may be feared: and the children of Israel shall fear the Lord and his goodness.

Vers. 8. It shall be health to thy navel] That is, Thou shalt be in good plight both for the outward and inward man: Thy bones full of marrow, thy breasts full of milk, thy spirit also lively and lifted up in the ways of the Lord. And as it is with children in the womb (for to these is the allusion here) that by the navil nourishment is ministered unto them, yea, even to the strengthening of the inward parts: So the godly in the Church are • ed and bred by the Faith and fear of God; And as without marrow in the bones, no part of man, no not that which is of greatest value and force, is able to do anything: So the strength that they have from God, is as the marrow which strengtheneth the bones, and maketh them apt to do good things; And as a man that hath his bones filled with marrow, and hath abundance of good blood and fresh spirits in his body, he can endure to go with less clothes than another, because he is well lined within: So it is with a heart that hath a great deal of grace and peace, he will go through difficulties and troubles, though outward comforts fail him. It is recorded of Mr. Saunders Martyr, that himself should tell the party that lay in the same bed with him in prison, that even in the time of his examination before Steven Gardener, he was wonderfully comforted, not only in spirit, but also in body he received a certain taste of that holy Communion of Saints, whilst a most pleasant refreshing did issue from every part and member of the body to the seat and place of the heart, and from thence did ebb and flow to and fro unto all the parts again.

Vers. 9. Honor the Lord with thy substance] Freely expending it in pious and charitable uses, Exod. 25.19. Deut. 26.2. See the Notes there. See also my common place of Alms.

Vers. 10. So shall thy Barus be filled] The Jews at this day, though not in their own Country, nor have a Levitical Priest-hood, yet those who will be reputed Religious amongst them do distribute the tenth of their increase unto the poor, being persuaded that God doth bless their increase the more; for their usual Proverb is, Decima, ut dives fias. Pay thy Tythes, that thou mayest be rich. See the Note on Mat. 5.7.

Vers. 11. Despise not the chastening of the Lord] Slight it not, but sit alone, Lam. 3.28. and consider, Eccles. 7.14. Some think it a goodly thing to bear out a cross by head and shoulders, and wear it out as they may, never improving it: As a Dog, that getting out of the water into which he is cast, shakes his cars; or as a man, that coming out of a shower of rain, dries again; and all is as before. Perdidistis fructum afflictionis, saith Austin of such Scapethrifts. Thus the proud Greeks (having lost two Castles in Chersonesus, taken from them by the Turks ) commonly said, that there was but an Hogsty lost, alluding to the name of that Country: Whereas that was the first footing that the Turks got in Europe, and afterwards possessed themselves of the Imperial City of Constantinople. Shortly after, Anno 1358. Callipolis also being lost, the mad Greeks, to extenuate the matter, when they had any talk thereof, in jesting-wise commonly said, that the Turks had but taken from them a bottle of Wine. So Galicum the Roman Emperor, hearing that Egypt was revolted, said, Quid? fine lino Aegyptio esse non possumus? What? cannot we be without the hemp of Egypt? So when Calais was taken from us by the French, the Court-Parasites to ease Queen Mary's mind (which yet they could not) said, that it was only a refuge for runagate Heretics; and that no true Roman Catholic ought to deplore, but rather rejoice at the damage.

Monsieur de Cords used to say, that he would be content with all his heart to lie in hell seven years, on condition that Calais were taken from the English. And a considerate English Captain being asked by a proud Frenchman, When will ye fetch Calais again? Gravely replied, Quando peccata vestra erunt nostris graviora, when your sins shall weigh down ours. God is to be seen in everything we suffer since light afflictions not improved, are but as a drop of wrath fore-running the great storms, a crack fore-running the ruin of the whole.

Neither be weary of his correction] This is the other extreme, despair and despondency of spirit. See my Love-tokens, pag. 44. &c.

Vers. 12. For whom the Lord loveth] The Saints afflictions proceed oft from love displeased, offended. And yet we have some now that tell us that God is never displeased with his people, though they fall into Adultery, or the like sin, no not with a Fatherly displeasure; that God never chastiseth his people for any sin, no not with a Fatherly chastisement. But he (though a Father) doth alter the set of his looks towards his child, who is wanton upon his love, and lets down the diligence of his just observance and duty.

In whom he delighteth] Quem unice diligit, whom he cockers above the rest of his children. That Son in whom he is well pleased, saith Mercerus, quem approbat, whom he makes his White-boy, So Theophylact, Qui excipitur à numero flagellatorum, excipitur à numero filiorum. He that escapes affliction, may well suspect his adoption. See my Love-tokens p. 54, 55.

Vers. 13. Happy is the man] Though afflicted, if withal instructed, Si vexatio det intellectum. Bought wit is ever best prized. Blessed is the man whom thou chastenest, O Lord, and thereby reachest him out of thy Law, Psal. 94.12. Schola crucis, schola lucis. God's house of correction, is his School of instruction. See my Love-tokens, p. 145, 146. &c.

And the man that getteth understanding] Heb. That draweth out understanding, viz. de thesauro suo, out of the good treasure of his heart, as that good Scribe instructed to the Kingdom of Heaven. The Chaldee hath it, ja • iang, scaturire facit, that hath so profited in spiritual understanding, that he can readily bring it forth to the benefit of others.

Vers. 14. For the Merchandize of] That is, the profit that is gotten by making use of it. 〈 in non-Latin alphabet 〉 , saith a Father. Seldom is any man weary of taking money. Sing a Song of Utile, and men will lend their ears to it. The Jassians in Strabo, delighted with the Music of an excellent Harper, ran all away, as soon as the Market-bell rang, save a deaf old man, and he too, as soon as he heard of it. Now Godliness is profitable to all things, as having the Promises of both lives, and the Promises are exceeding great and precious things, 2 Pet. 1.4. even the unsearchable riches of Christ, Eph. 3.8. who brings gold tried in the fire, and that which is better, Rev. 3.18. For one grain of Grace is far beyond all the gold of Ophir, and one hours enjoyment of God to be much preferred before all the King of Spain's annual Entradoes. What is Gold and Silver but the guts and garbage of the earth? And what is all the pomp and glory of the world, but dung and dogs-meat? Phil. 3.7, 8. I esteem them no better (surely) that I may win Christ, said St. Paul, that great trader both by Land and Sea, 2 Cor. 11.23.25, 26. Let me be put to any pain, to any loss, tantundum ut Jesum nanciscar, so I may get my Jesus, said Ignatius. This gold we cannot buy too dear, what ever we pay for it. The wise Merchant sells all to purchase it, Matth. 13.44, 46. Every true Son of Jacob will be content to part with his broth for the birth-right, to purchase spiritual favors with earthly, Psal. 134.3. The Lord that made heaven and earth, bless thee out of Zion, which is to say, the blessings that come out of Zion, are choice, peculiar, precious, even above any that come out of heaven and earth. Hag. 2.7. When God is shaking all Nations, the Saints shall come with their desirable things (so some read the words) Colligent omnes thesauros su • s, saith Calvin, they shall gather up all their treasures.

Vers. 15. She is more precious than Rubies] Or, Pearls, which of old were most highly esteemed, as Pliny testifieth; Nostra aetate mult is aliis gemmis post ponuntur. Now adays there are many other gems of greater price, as Rubies, Carbuncles, &c. Cardan tells us, that every precious stone hath an egregious virtue in it: Every spiritual grace hath we are sure, and is of more value than large demains, stately buildings, and ten thousand rivers of Oil. If the Mountains were Pearl, the huge Rocks Rubies, and the whole Globe a shining Chrysolite, yet all this were not to be named in the same day with wisdom.

Vers. 16. Length of days is in her right hand] This is the same in effect with verse. 2. See the Note there, 〈 in non-Latin alphabet 〉 , said Socrates, the same again may be profitably said over; Solomon wanted neither matter, nor words, and yet he repeats and inculcates (for his Readers greater benefit) the same matter in the self-same words almost. Nunquam satis dicitur quod nunquam satis discitur. As to the Text, health and long life is that which every man covets. Now, Non domus & fundus, non aris acerv • & auri Aegroto domini deducant corpore febres. Riches avail not in the day of wrath, but righteousness delivereth from death, Prov. 10.2. The honorable garter cannot cure the Gout, nor the chair of estate ease the Colick, nor a Crown remove the headache. Nugas the Scythian despising the rich presents and ornaments, that were sent unto him by Michael Paleologus Emperor of Constantinople, asked, whether those things could drive away calamities, diseases, or death? No; this they cannot do; as Henry Beauford (that rich and wretched Cardinal) found by woeful experience in the reign of Henry the sixth. For perceiving death at hand, he asked, Wherefore should I die being so rich? If the whole Realm would save my life, I am able either by policy to get it, or by riches to buy it. Fye, quoth he, will not death be hired? will money do nothing? No; money in this case bears no mastery. Death (as the jealous man) will not regard any ransom, neither will he rest content though thou offer many gifts, Prov. 6.35.

And in her left hand riches and honor] Bonus Deus Constantinum Magnum tantis terrenis implevit muneribus, quant • optare nullus auderet. The good Lord heaped so much outward happiness upon his faithful Servant Constantine the Great, as no man ever durst to have wished more, saith Austin. If God give his People a Crown, he will not deny them a crust: If they have bona throni, the good things of a Throne, they shall be sure of bona scabelli, the good things of the footstool.

Vers. 17. Her ways are ways of pleasantness] Such as were those of Adam before his fall, strawed with Roses, paved with Peace. Some degree of comfort follows every good action, as heat accompanies fire, as beams and influences issue from the Sun. Which is so true, that very Heathens, upon the discharge of a good conscience, have found comfort and peace answerable. This (saith One) is premium ante premium, a fore-reward of well-doing. In doing thereof (not only for doing thereof) there is great reward, Psal. 19.11.

Vers. 18. She is a tree of life] A tree that giveth life, and quickeneth: or (as one interprets it) a mo •• assured sign of eternal life: whatsoever it is, he alludeth, no doubt, to the tree mentioned, Gen. 2.9. & 3.22. See the Notes there.

And happy is everyone that retains her] Though despised by the world as a poor Sneak, a contemptible caytiff. We usually call a poor man, a poor soul: a poor soul may be a rich Christian: as Roger surnamed Paupere censu was Son to Roger Bishop of Salisbury, who made him Chancellor of England.

Vers. 19. The Lord by wisdom] By his essential wisdom, by his eternal word, Prov. 8.30. the Lord Christ, who is the beginning of the Creation of God, Rev. 3.14. See the Note on John 1.3. In the beginning God created the Heaven and the Earth, Gen. 1.1. that is, In his Son, as some interpret it, Heb. 1.2. Col. 1.16. This interpretation is grounded upon the Jerusalimy Targum, who translates that, Gen. 1.1. bechochmatha, in sapientia. So doth Augustine and others: and for confirmation they bring Joh. 8.25. but that is a mistake, as Beza shows in his Annotations there.

He established the Heaven] Heb. He aptly and trimly framed and formed them in that comeliness that we now see. The Heavens declare the glory of God, and the firmament showeth his handy-work, ( Psal. 19.1.) Upon the third Heaven he hath bestowed a great deal of curious skill and cunning workmanship, Heb. 11.10. But of that no natural knowledge can be had, nor any help by human arts, Geometry, Opticks, &c. For it neither is aspectable, nor moveable. The Visible Heavens are (for the many varieties therein, and the wonderful motion of the several spheres) fitly called 〈 in non-Latin alphabet 〉 . The Original word here used, ration conjugationis plus aliquid significat quam paravit, vel stabilivit. Conen, Mirum in modum disposuit. He hath cunningly contrived. And hence haply our ancient English word Koning, and by contraction King, coming of the Verb Con, which signifies (as Becanus noteth) Possum, Scio, Andeo, I can, I wot, I dare do it.

Vers. 20. The depths are broken up] viz. Those great channels and hollow places made in the earth, to hold the waters, Gen. 1.9. that they may not overflow the earth; and this the very Philosophers are forced to confess to be a work of divine wisdom. Others by depths here understand fountains and floods breaking out, and as it were flowing from the nethermost parts of the earth, even as though the earth did cleave itself in sunder, to give them passage.

And the clouds drop down the dews] Clouds (the bottles of rain and dew) are vessels as thin as the liquor that is contained in them; there they hang, move, though weighty with their burden. How they are upheld, and why they fall here, and now, we know not, and wonder.

Vers. 21. Let not them depart] Ne effluant haec ab oculis tuis, saith the Vulgar: Ne haec à tuis oculis deflectant in obliquum huc & illuc. So Mercer. Let thy eyes look right on, Chap. 4.25. look wishly and intently on these great works of God, and his wisdom therein set forth and conspicuous, as on a theater. Eye these things, as the Steersman doth the Load-star, as the Archer doth the mark he shoots at, 2 Cor. 4.18. or as the Passenger doth his way, which he finds hard to hit, and dangerous to miss. Yea let them be the delight of thine eyes, with the sight whereof thou canst not be sated or surfeited.

Vers. 22. So shall they be life unto thy soul] For by these, men live, and this is the spirit of my life, saith Hezekiah, Isa. 38.16. Even what God hath spoken, and done, verse. 15. A godly man differs from a wicked, as much as a living man from a dead carcass. The wicked are stark dead, and stone cold. The Saints also want heat sometimes, but they are soon made hot again; because there is life of soul in them, as Charcoal is quickly kindled, because it hath been in the fire.

And grace unto thy neck] Or to thy throat, that is, to thy words uttered through the throat. See the Note on chap. 1.9.

Vers. 23. Then shalt thou walk in thy way safely] Fidneialiter, saith the Vulgar, confidently and securely. Every Malvoy shall be a Salvoy to thee: thou shalt ever go under a double guard, the Peace of God within thee, Phil. 4.7. and the Power of God without thee, 1 Pet. 1.5. Thou shalt be in league also with the stones of the field, and the beasts of the field shall be at peace with thee, Job 5.23.

Vers. 24. Thou shalt not be afraid] See this exemplified in David, Psal. 3.5, 6. Peter, Act. 12.6. and Mr. Rogers our late Protomartyr, who when he was warned suddenly to prepare for the fire, he then being sound asleep in the prison, scarce with much shogging could be awaked.

Thy sleep shall be sweet] As knowing that God (thy Keeper, Psal. 121.4, 5.) doth wake and watch for thee, Psal. 120.1. Wicked men's sleep is often troublesome, through the workings of their evil consciences; as our Richard the third (after the murder of his own two innocent Nephews) had fearful dreams, insomuch that he did often leap out of his bed in the dark, and catching his sword (which always naked stuck by his side) he would go distractedly about the Chamber, everywhere seeking to find out the cause of his own-occasioned disquiet. So Charles the ninth of France, after that bloody Massacre of Paris, was so inwardly terrified, that he was every night laid to sleep, and wakened again with a set of Musicians.

Vers. 25. Be not afraid] Or, thou shalt not be afraid. Nec si fractus illabatur orbis. Sudden evils do commonly dis-spirit people, and expectorate their abilities, they be at their wits end. But let a David walk through the vale of the shadow of death (that is, the darkest side of death, death in its most horrid and hideous representations) he will not fear, no though he should go back again the same way: for thou art with me, saith he. He had God by the hand, and so long he feared no colors, Psal. 23.4.

Vers. 26. For the Lord shall be thy confidence] The Hebrew word here used, signifies both inconstant folly, Eccles. 7.27. and constant hope, Psal. 78.7. And Rabbi Solomon saith, that he had found in the Jerusalem-Targum this Text, thus censured and expounded, The Lord shall be with thee in thy folly; that is, he shall turn to thy good, even thine inconsiderate and rash enterprises, if thou addict thyself to the study of wisdom.

And shall keep thy foot from being taken] In the snare which thou wast near unto, by choosing, rather to be held temerarious, than timorous.

Vers. 27. With-hold not good from them to whom it is due] Either by the Law of equity, or of charity: For there is a debt of love, Rom. 13.8. that we must ever be owing, and ever pay. And as we say of thanks, Gratiae habendae & agendae, Thanks must be given and held as still due, so must this debt of love. Quicquid Clerici habent, pauperum est, saith Jerome; Its true (in a sense) of others, as well as of Ministers. The poor (God's poor) are the owners of that we have, we are but stewards and dispensers of God's bounty to his necessitous servants: Now if our receipts be found great, and our layings out small, God will cast such bills back in our faces, and turn us out of our stewardship. They are fools that fear to lose their wealth by giving, but fear not to lose themselves by keeping it.

When it is in the power of thy hand] When thou hast opportunity and ability; for we must not stretch beyond the staple, that were to mar all: Neither when a price is put into our hands, may we play the fools and neglect it: But wheresoever God sets us up an Altar, we must be ready with our Sacrifice of Alms: for with such Sacrifices God is well-pleased, Heb. 13. See my common place of Alms.

Vers. 28. To morrow] Bis dat qui cito dat, while ye have time, do good to all: your beneficence must be prompt and present; who can tell what a great-bellyed day may bring forth? Ethiopia shall soon stretch out her hands unto God, Psal. 58.32. currere faciet manus suas ad Dominum, to note their speediness in giving, saith one. Tyrus also, when converted once, makes haste to feed and clothe God's poor Saints with the money and Merchandise she was wont to heap up and hoard.

Vers. 29. Devise not evil against thy neighbor] Heb. Plow not evil, i. e. plot not. One of the Rabbin's renders it, Suspect not, shun evil surmises, 1 Tim. 6.4. Most unkindnesses among friends grow upon mistakes, misprisions; charity is candid, and takes everything in the best sense, and by the right handle. 1 Cor. 13.

Vers. 30. Strive not with a man without cause] If men's hearts were not bigger than their suits, there would not be half so many. It is a fault to go lightly to Law, but especially with such as have done thee no harm. Zwingli renders this Text thus: Ne temere litem cum quoquam suscipias, quo minus superior factus, malum tibi retribuat. Others, sim mendax, nisi rependat tibi malum. How Cardinal Wolsey, when he became Lord Chancellor, paid home Sir James Paulet, for setting him by the heels, when as yet he was but a poor School-master, is well known. How much better Arch-bishop Cranmer, of whom the proverb passed, Do my Lord of Canterbury a shrewd turn, and you shall have him your friend forever after: And Robert Holgat Arch-bishop of York, of whom it is recorded, that in the year 1541. he obtained a benefice in a place where one Sir Francis Askew of Lincolnshire dwelt, by whom he was much troubled and molested in Law; Upon occasion of these suits, he was fain to repair to London, where being, he found means to become the Kings Chaplain, and by him was made Arch-bishop of York, and President of the Kings Council for the North. The Knight before-mentioned, happened to have a suit before the Council there, and doubted much of hard measure from the Archbishop, whose adversary he had been. But he, remembering the rule of the Gospel, to do good for evil, yielded him all favor, that with justice he might; saying afterwards merrily to his friends, he was much beholden to Sir Francis Askew: for that had not he been, he must have lived a hedge-Priest all the days of his life.

Vers. 31. Envy not the oppressor] That grows rich by unjust quarrels and vexatious Law-suits. It is not for nothing surely that our Savior, Luke 12.15. after, Who made me a Judge? adds, Take heed and beware of covetousness: Implying, that most men go to Law with a covetous o • a vindictive mind: whereas if they will needs wage Law, they should do it as Charles the French King made war with our Henry the seventh, more desiring peace, than profit or victory. It should be with men in this case, as it was with St. Austin and Jerome in their Disputations; It was no matter who gained the day, they would both win by understanding their errors.

Vers. 32. For the froward is abomination] The Vitilitigator, the Wrangler, the Common-barreter, though he may prosper in the world, yet God cannot abide him, his money will perish with him. He will one day say to his cursed heaps of evil-gotten goods, as Charles the fifth, Emperor, in his old age did of his victories, trophees, riches, honors; he cursed them all, saying, Abite hinc, abite longe. Avaunt, be packing, hence, away.

But his secret] They shall be of his Cabinet-council, that choose rather to lie in the dust, than to rise by evil arts, by wicked principles; such were Joseph, Micaiah, Daniel, &c.

Vers. 33. In the house of the wicked] His wife, children, family, possessions; all are accursed; his fine clothes have the plague in them: Or his house, which is his Castle, the flying roll of Curses (that is ten yards long, and five yards broad) shall remain in the midst of it, and consume it, Zach. 5.4.

But he blesseth the habitation of the just] • abvenaki, casam expouit & tuguriolum egregio sensu, saith Mercer. The poor little cottage or tenement of the righteous, there is a blessing in it, there is contented godliness which is greatest gain; the bessing of God which maketh rich, 〈 in non-Latin alphabet 〉 . Here are the gods (could the Philosopher say of his poor habitation, meaning his heathenish household gods) what ever else is wanting to me. How much more may a Saint say so of his God, who will awake for him, and make the habitation of his righteousness prosperous? Job 8.6.

Vers. 34. Surely he scorneth the scorner] Those proud haughty scorners ( Prov. 21.24. with 1 Pet. 5.5.) who jeer at this Doctrine, and at those that believe it. Surely God scorneth these scorners (for he loves to retaliate) he that sitteth in heaven laughs a good at them, Psal. 2.4. he makes them also (in his just judgment) a derision to others, and punisheth them with the common hatred of all; Contempt being a thing that man's nature is most impatient of, and in carnal reason, Tallying of injuries is but justice.

But he giveth grace to the lowly] Though oppressed by scorners, yet shall they be no losers, for God will give grace, and he will give glory, verse. 25. (grace and glory? what things be these!) and no good thing will he withhold from them that walk uprightly, Psal. 84.11. Humility is both a grace and a vessel to receive grace. And as he that goeth into a Pond or River to take up water, puts the mouth of his vessel downward, and so takes it up: In like sort, he that looks for any good from God, must put his mouth in the dust, and cry out, Lord, I am not worthy, &c: Non sum digniis, at sum indigens. I am poor and needy, make haste unto me, O God, &c.

Vers. 35. The wise shall inherit glory] Not have it only, but inherit it, Hoc est proprio, perfecto & perpetuo jure possidebunt, as Pelican, they shall have it as their proper, perfect, and perpetual right.

But shame shall be the promotion of fools] A fair promotion they come to, but good enough for them, unless they were better. If they attain to high places and preferments, these prove but as high Gibbets to bring them to more disgrace in this world, and torment in the next. Some there be that read the Text thus, But shame taketh away the foolish; that is, it carrieth both them and their hope away in a pinch of time, or twinkling of the eye, as it were.

CHAP. IV. Vers. 1. Hear ye Children]

AUdite se • em, juvenes, quem juvenem senes audierunt: Hear me now an old man, O ye youths, whom old men once gladly heard, when I was but a youth; with this speech Augustus pacified his mutinous Army.

Vers. 2. For I give you good Doctrine] The common cry is, who will show us any good? and every man will lend both ears to a good bargain. The doctrine here delivered is good every way (whether you look to the Author, Matter, or Effect of it) and is therefore worthy of all men to be received, as the Hebrew word here used for Doctrine, importeth. The vulgar renders it, Donum bonum tribuam vobis. I will give you a good gift, even that good part that shall never be taken from you.

Vers. 3. For I was my Fathers Son] q. d. I that am now so famous for wisdom, was once as wise as a wild Ass-colt. But I had the happiness to be taught and tutoured by the best and wisest man in his generation, and therefore you should the rather regard my Doctrine. Plato praised God that he was Pupil to Socrates, Bucholcerus that he was bred under Melanchthon, Mr. What • ley under Mr. D • ds Ministry, and I under Mr. Ballams at Evesham. Holy David was far beyond any of these, as being divinely inspired, and rarely qualified. Such a heart so well headed, and such a head better hearted, was not to be found among the sons of men, for he was a man after God's own heart; his counsel to his Son therefore must needs be very precious and ponderous. See some of it for a taste, 1 Chron. 28.9, 10.

Tender, and only beloved] Filiu • 〈 in non-Latin alphabet 〉 . The Greeks commonly called their children 〈 in non-Latin alphabet 〉 , the Latin Chari, Darlings, as He in Plantus, Domi domitus fui usque cum Charis meis. I was hardly handled at home together with my dear children,

In the sight of my Mother] Who had other children, 1 Chron. 3. but Solomon she loved best, because he had most grace. And as a special fruit of her love she gave him excellent counsel in her Lemuels lesson, Prov. 31. His fall was therefore the more blame-worthy, because he had been so piously educated.

Vers. 4. He taught me also] As Cato taught his own children, and took it for no disgrace, though so great a man. Nurture is as necessary for children as nourishment, Eph. 6.4. which they that neglect to bestow upon them, are peremptores potius quam parents, not Parents, but Paricides. One cause of Julians Apostasy were his two heathenish Tutors, Libanius and Jamblicus, from whom he drank in great profaneness. Doubtless David had Nathan the Prophet, and the best he could get, to breed up his son in the best things, but yet so as himself had a main stroke in the business.

And said unto me] Jacobus Valentinus, and some others grounded an opinion from these words, that Solomon received this whole Book of Proverbs following from his Father David; but that is no way likely. The substance of his Fathers Doctrine, he briefly sets forth in this, and the five following verses, and then proceeds in his own words.

Retain my words] As the good stomach doth food, as the good earth doth seed, that is▪ been occatum, & occultatum, saith One.

Vers. 5. Get wisdom, get understanding] Compara sapientiam, compa • a intelligentiam. So Chrysostom. Comparate saeculares, comparate vobis biblia, animae pharmaca. Get you Bibles by all means, whatever they cost you: you may better want bread, light, &c. than the knowledge of the Scriptures. Austin makes mention of some that neglected the means of knowledge, because knowledge puffeth up; and so would be ignorant, that they might be humble, and want knowledge, that they might want pride. This was to do as that foolish Philosopher, that plucked out his eyes to avoid the danger of uncleanness; or as the silly Frier, to whom Sir Thomas Moore wrote thus.

But men must get knowledge, and lest it puff them up, swelling them beyond measure, they must get humility laid on as a weight to keep them down.

Forget it not] For so much a man learns as he remembers. The promise also of salvation is limited to the condition of keeping in memory what we have received, 1 Cor. 15.2.

Vers. 6. Forsake her not, &c.] Wisdom is her own reward: if she forsake us, it is because the desertion is first on our part. But she cannot but be justified of her own true children: falling stars were never but Meteors: Temporaries were never Christians indeed. What wonder though some hold falling from grace, since they mistake common grace for true grace? Hence Bellarmine saith, That which is true grace, veritate essentiae, only may be lost, not that that is true veritate firmae soliditatis: which latter being rightly understood, may be called special, as the other common grace.

Love her, and she shall keep thee] viz. From recidivation and utter Apostasy, caused by the overflow of iniquity, Mat. 24.12. 2 Thes. 2.10, 11. This to prevent, Let knowledge and affection, like two individual twins, grow up together, and mutually transfuse spiritual vigor into each other.

Vers. 7. Wisdom is the principal thing] Say the world what it will, a dram of this wisdom, is worth a pound of wit. Let others censure with the Scribes, let me wonder with the multitude. And for wealth, he is rich, not that hath the world, but that can contemn it. As for honor, Virtue is a thousand Escuchious: And that is the true Nobility, whereof God is the top of the kin, Religion the root: For without this, well may a man be notable or notorious, but truly Noble he can never be. Lastly, For learning, the Greeks express learned, and good, by one word, as if they were not learned that are not good; and the Scripture calls a wicked man generally a fool.

With all thy getting get] With any pains, for any price. This gold cannot be bought too dear. Make Religion thy business, other things do by the by: as Aristotle studied Philosophy in the morning, that was his 〈 in non-Latin alphabet 〉 but eloquence in the afternoon, that was his 〈 in non-Latin alphabet 〉 . Or as Caesar swimming thorough the waters to escape his enemies, carried his books in his hand above the waters, but lost his robe.

Vers. 8. Exalt her, and she shall] Have an high and honorable esteem of her, and her children. Rabbi Solomon, out of the Talmudists, renders it, search for her, minutatim in ca singula consectans, do it diligently, as holding every parcel of her precious, as men do the very filings of gold.

Vers. 9. A Crown of glory] The Psalmist shows by prophesying, Psal. 138.4, 5. & 119.72. that even Kings, coming to taste the excellency of the comforts of godliness, and to feel the power of God's Word, should sing for joy of heart, and greatly acknowledge the excelling glory of God and godliness.

Vers. 10. Hear, O my Son, and receive] How slippery an age youth is, and how easily it slips into sinful courses and companies the wise man well knew; and therefore ceaseth not to inculcate and repeat the same thing over and over. Liquidae sunt puerorum memoria.

Vers. 11. I have led thee in right paths] Impii ambulant in circuitu, The wicked walk the round, so doth the Devil (that great Peripatetic) Job 1. How long wilt thou go about, O thou backsliding daughter? Jer. 31.22. How long wilt thou run Retrograde, or turn aside unto crooked ways? Psal. 125.5. The ways of the Lord are right, and the righteous shall walk in them: but the transgressors shall fall therein, Hos. 14.9.

Vers. 12. And when thou runnest] Having a good mixture of zeal and knowledge; so that thy zeal doth quicken thy knowledge, and thy knowledge guide thy zeal. For that the soul be without knowledge, it is not good: And he that (so) hasteth with his feet (being indiscreetly zealous) sinneth, Prov. 19.2.

Thou shalt not stumble] Or if thou do, thou shalt recover thy stumbling, and so get ground. But say thou do so stumble as to fall; in falling forwards is nothing so much danger as backward. So he that is earnest in good, though he may carry some things indiscreetly, yet is far better than an Apostate.

Vers. 13. Take fast hold of instruction] Nam magnum certamen sustines adversus haereticos & Epicureos, saith a Jew-Doctor upon this Text, Heretics and Epicures will seek to wring it from thee, by wrench and wile. Therefore hold fast the faithful word, as thou hast been taught, Tit. 1.9. Hold it as with tooth and nail, against those gain-fayers, that would snatch it from thee. For th ••• are many unruly and vain talkers, &c. and so there are many loose and lewd walkers too, that would bereave thee of the benefit of what thou hast learned: but hold fast that which is good: Let it not go, Ne languescas, furcease not, slake not, give not over striving against sin and sinners.

Vers. 14. Enter not into the path of the wicked] Qui male vivunt, & pejus credunt, saith One, which live ill, and believe worse. Qui aquo animo malis immiscetur, malus est, saith another. He that is well content to keep company with those that are naught, is himself naught. The River Dee in Merionith-shire, running thorough Pimblo-mere, remains entire, and mingles not her streams with the waters of the Lake. See 1 Cor. 5.9, 10, 11.

And g • not in the way] Ne tibi plac ••• via malorum; So the Vulgar. Think not thyself happy in their company, applaud not their way. Verbum • undi significationem felicitatis habet in multis linguis. The Hebrew word to go signifies also to be happy: and Solomon haply here would take it in both senses.

Vers. 15. Avoid it, pass not by it] As ye would not come near a carrion-carcass, as the Seaman shuns sands and shelves (the Apostles simile, 2 Thes. 3.6.) as ye would be loath to come near those that have the plague-fore running upon them. Evil men endanger good men, as weeds the Corn, as bad humors the blood, or as an infected house the neighbourhood. Nemo errat sibi ipsi, sed dementiam spargit in proximos. Intireness with wicked Consorts is one of the strongest chains of Hell, and binds us to a participation both of sin and punishment. Hence so many words about it here: Abundance caut • la, &c. This heap of words is not without great use and emphasis: there is earnestness, and not looseness in this repetition.

Vers. 16. For they sleep not] So much are they set upon it: Or as empty stomachs can hardly sleep, so neither can graceless persons rest, till gorged and glutted with the sweet-meats of sin, with the murthering-morcels of mischief. The Devil their task-master will not allow them time to sleep: Which is very hard bondage: they have eyes full of Adultery, and that cannot cease to sin.

Unless they cause some to f • ll] Protagoras (as Plato relateth) boasted of this, that whereas he had lived threescore years, forty of them he had spent in corrupting of young men that conversed with him.

Vers. 17. For they eat the bread of wickedness] As Tartarians feed upon dead carcasses of Horses, Asses, Cars, Dogs, yea when they stink, and are full of Magots, and hold them as dainty as we do Venison. As Spiders feed upon Acomite; as Mithridates, and the Maid in Pliny, upon Spiders, or as the Turkish Gally-slaves upon Opium; they will eat near an ounce at a time, as if it were bread (the tithe whereof would kill him that is not accustomed to it) and can neither sleep nor live without it.

Vers. 18. But the path of the just is as the shining light] He sets forth betime in the morning, and travels to meet the day: He proceeds from virtue to virtue, till at length he shine as the Sun in his strength, Mat. 13.

Vers. 19. Is as darkness] That little light they had by nature they imprison, Rom. 1. and are justly deprived of. And as for those sparkles of the light of joy and comfort that hypocrites have, it is but as a flash of lightning which is followed with a thunder-clap, or like the light smitten out of the flint: first, they cannot warm themselves by it, not see to direct their ways. 2. It will quickly go out. 3. And after that, they must lie down in sorrow, Isa. 50.10.

They know not at what they stumble] They stumble sometimes at Christ himself, 1 Pet. 2.8. and at his word, being disobedient; whereunto also they were appointed. A shrewd sign of reprobation. The Vulgar renders it, Ne sciunt ubi corruant, They know not how soon they may drop into Hell, which even gapes for them, Isa. 29.33.

Vers. 20. My Son, attend to my words] Still he calls for attention, as knowing our dullness, and sickle headedness. It fated with the Prophet Zacharias as with a drowsy person, who though awaked and set to work, is ready to sleep at it, Zach. 4.1. It fares with many of us, as with little children, who though saying their Lessons, yet must needs look off, to see the feather that flies by them.

Vers. 21. Let them not depart] See the Note on Chapter 3.21.

In the midst of thy heart] As in a safe Repository, a ready repertory.

Vers. 22. For they are life] See the Note on Chap. 3.22. and on Chap. 3.16.

And health unto all their flesh] Sin is the cause of sickness, 1 Cor. 11.20. Joh. 5.14. Sin no more, le • t a worse thing come unto thee. But the joy of the Lord is a man's strength, Neh. 8.10. and such a merry heart doth good, like a medicine, Prov. 17.22. As sin is an universal sickness, Isa. 1.5, 6. like those diseases wherein Physicians say, are corruptio totius substantiae, a corruption of the whole substance, as the Heretic, &c. So Grace is a Catholicon, a general cure, like the herb Panace, which is said to be good for all diseases: whence also, saith Pliny, it hath its name.

Vers. 23. Keep thy heart] Filth-free, as much as may be: keep a constant counterguard against all inroads made by flesh, world and Devil. Keep the heart always supple and soluble; for else thou canst not be long in spiritual health. Quod sanitas in corpore, id sanctitas in cord. Keep it ever well in tune, and then all shall go well. If in a Vio • I find the treble-string in tune, I make no question of the base; that goes not out so easily: So here.

For out of it are the issues of life] That is, as of natural, so of spiritual actions. Hinc • ons boni & peccandi origo, saith Jerome. It is the fountain, Mat. 15.19. the root, Mat. 7.17, 18. the treasury or storehouse, Luk. 6.49. the Primum mobil • , the great wheel, the Pharos that commands the Haven, the chief Monarch in this Isle of Man, that gives Laws to all the Members, Rom. 7. Keep it therefore with all custody, or with all caution: or if the Devil cast poison into it (as he will) cleanse it after. It is in vain to purge the stream, where the spring is defiled: but if the spring be clear, the streams will soon clear themselves.

Vers. 24. Put away from thee a froward mouth] To the keeping of the heart, a careful watching over the mouth, eyes, feet, &c. doth much conduce: For these outward parts abused, as they receive defilement from the heart, so they reflect defilement also upon it. They stain the soul, and dispose it to further evil. Christ had a pure heart; therefore his eyes were not bewitched, not his ears enchanted, neither was there any guile found in his m • uth.

And perverse lips put far from thee] Because it is a duty of no small difficulty, James 3.2, 3, &c. therefore he redoubleth his Exhortation. The words of the wise are as nails fastened, &c. E • cles. 12.1.

Vers. 25. Let thine eyes look right on] E regione, vel in rectum, Let them be fixed upon right objects. Get that Stoical eye of our Savior, get a Patriarchs eye, be well skilled in Moses his Opticks, Heb. 11.27. have oculum in metam, which was Ludovicus Vives his Motto. Do as Mariners, that have their eye on the Star, their hand on the Stern. A man may not look intently upon that that he may not love. The Disciples were set a gogge by beholding the beauty of the Temple. If therefore thine eye offend thee (or cause thee to offend) pull it out of the old Adam, and set it in the new man. If thou use it not well, thou wilt wish that thou hadst pulled it out indeed, as Democritus did.

Vers. 26. Ponder the path of thy feet] Viz. By the weights of the word. Look to thine affections; for by these Maids Satan woos the Mistress. Take heed where you set Gun-powder, since fire is in your hearts. Austin thanks God that his heart and the temptation did not meet together. Walk accurately, tread right, Gal. 2.14. step warily, lift not up one foot, till you find firm footing for another, as those, Psal. 35.6. The way of this world is like the vale of Siddim, slimy and slippery. Cavete. We have an Eve, a Tempter (each one) within us, our own flesh, saith Bernard. And Nem • sibi de suo palpet: quisque sibi Satan est, saith another Father, we have enough to watch for our halting: the Devil also casts his club at us, that we may stumble and fall, and be broken, and snared, and taken, Isa. 8.15.

Vers. 27. Turn not to the right] Keep the Kings high-way, keep within God's precincts, and ye keep under his protection. The Heathen Orator could say, A recta conscientia ne latum quidem nugnem discedendum. A man may not depart an hairs-breadth all his life long from the dictates of a good conscience.

Remove thy foot from evil] Bestir thee no otherwise than if thou hadst trod upon a Snake. Abhor that which is evil, Rom. 12.9. abstain from all appearance, all shows and shadows of it, 1 Thes. 5.22. Run from the occasions of it; come not near the doors of her house, Prov. 5.8.

CHAP. V. Verse 1. My Son, attend unto my Wisdom.]

ARistotle could say, that young men are but cross and crooked hearers of moral Philosophy, and have much need to be stirred up to diligent attendance. Fornication is by many of them held a peccadillo: And Aristotle spareth not to confess the disability of moral wisdom to rectify the intemperance of nature: which also he made good in his practice; for he used a common strumpet to satisfy his lust.

Vers. 2. That thou mayest regard discretion] Or, that thou mayest keep in thy thoughts, as Job did, Chap. 31.1. Why then should I think upon a Maid? Out of the hearts of men proceed evil thoughts, adulteries, fornications, &c. saith our Savior, Mark. 7.21. Many men's hearts are no better than stews and brothel-houses, by reason of base and beastly thoughts and lusts that muster and swarm there, like the flies of Egypt. There is that Leviathan, and there are creeping things innumerable. Yea, the hypocrite, who outwardly abstains from gross sins, yet inwardly consenteth with the thief, and partaketh with the Adulterer, that is, in his heart and fancy, supposing himself with them; and desiring to do what they do, Psal. 50.18, 19. This is mental adultery, this is contemplative wickedness. So it is also to recall former filthiness with delight, Ezek. 23.21. She multiplied her whoredoms in calling to remembrance the days of her youth, wherein she had plaid the harlot. Surely as a man may die of an inward bleeding; so may he be damned for these inward boilings of lust and concupiscence, if not bewailed and mortified, Jer. 4 14. The thoughts of the wicked are abominable to the Lord. Prov. 15.26. To look and lust is to commit Adultery, Matth. 5.28. Therefore desire not her beauty in thy heart. Prov. 6.25.

And that thy lips may keep knowledge] As Joseph did in answering his wanton Mistress, Gen. 39. as he in St. Austin did, that replied to his minions, Ego sum, It is I, At ego non sum, but it is not I.

Vers. 3. For the lips of a strange woman drop] Take heed therefore how thou exchange any words at all with her. But if thou be first set upon, as Joseph was by his Mistress, and as Franciscus Junius was by those impudent Queans at Lions in France (whither he was sent by his Father for learning-sake) who night and day solicited him; then to keep thee from the bitter-sweet lips of these Enchantresses, let thy lips keep knowledge, answer them (as Joseph did) with the words of truth and soberness, Act. 26.25. with gracious and wholesome words, 1 Tim. 6.3. such as have a cooling and healing property in them, with Scripture-language, which the Devil and his Agents cannot answer or away with. When therefore thou art tempted to this of any like sin, say, No; I may not, I dare not; for it is forbidden in such a place, and again in such a place, How then can I do this great wickedness, and sin against God? Gen. 39.9. Lo this is the way, walk in it. Let thy lips keep knowledge, and it shall keep thee from the lips of a strange woman, though they drop as an honey-comb, and seem to have plenty of pleasure and sweetness in them.

Drop as an honey-comb] But is like that honey spoken of by Pliny, that had poison in it, as being sucked out of poisonous herbs and flowers. In the Cadiz voyage, at Alvelana three miles from Lisbon, many of our English Soldiers under the Earl of Essex perished by eating of honey, purposely left in the houses, and spiced with poison, as it was thought. How much better is it to be preserved in brine, than to rot in honey? to mortify lusts, than to enjoy them? Rom. 8.13. Voluptatem vicisse voluptas est maxima, saith Cyprian, nec ulla major est victoria, quam ea, quae e cupiditatibus refertur. There is no such pleasure, as to have overcome an offered pleasure; neither is there any greater conquest, than that that is gotten over a man's corruptions.

Vers. 4. But her end is bitter as wormwood] The pleasure passeth, the sting remaineth; for in the froth of this filthy pleasure is bred that hell-worm of guilt that never dieth.

Diana of the Ephesians was so artificially portrayed, that she seemed to smile most pleasantly upon such as came into her Temple, but to frown at those that went out: So doth sensual pleasure. Heus tu scholastice, dulce & amarum gustulum carpis, &c. said the Harlot to Apuleius. Hark Scholar, it is but a bitter sweet that you are so fond of. Plus aloes quam mellis habet, knowest thou not that there will be bitterness in the end? The Chroniclers have observed of our Edward the third, that he had always fair weather at his passage into France, and foul upon his return: Such is the way of the Harlot: The sin committed with her is as the poison of Asps. When an Asp stings a man, it doth first tickle him so as it makes him laugh, till the poison by little and little get to the heart, and then it pains him more than ever before it delighted him. See Luke 6.25. & 16.25. Heb. 12.15, 16. Job 13.26. Eccles. 7.27, 28.

Vers. 5. Her feet go down to death] The Romans were wont to have their Funerals at the gates of Venus Temple, to signify that lust was the harbinger, and hastener of death, saith Plutarch. As for Whores, they were of old shut out of the City, and forced to seek places among the graves. Hence they were called Maechae bustuariae; de scortis dictum inter busta prostrantibus, saith Turnebus. See the Note on Chap. 2.18.

Her steps take hold on hell] Whither she is hastening, and hurrying with her all her stallions and paramours. (See the Note on Chap. 2.18, 19.) and where, by how much more deliciously they have lived, by so much more they shall have of sorrow and torment, Rev. 18.7.

Vers. 6. Lest thou shouldest ponder] q. d. Lest thou shouldest persuade thyself that thou mayest embrace the bosom of a stranger, and yet lay hold upon the paths of life by repenting thee of thy folly (this was Solomon's error sometimes, Eccles. 1.17. and 2.3.) thou art utterly deceived herein, for her ways are moveable, so that thou observest not whither she tendeth, she wanders here and there (and thou with her) yet not so wide as to miss of hell; lo that is the center whereunto she is rolling, that is the rendezvouz for all her associates in sin.

Vers. 7. O ye children] See Chap. 4.1. Shechem though at ripeness of age, yet is called a child, Gen. 39.19. Neque distulit pure. And the young man (or the child) deferred not to do the thing. A child he is called, that is, a fool, quia non ration sed affectu rapitur, saith an Interpreter, because not reason, but lust over-ruld him. As for thee, thou shalt be as one of the fools in Israel, said she to her libidinous brother Amnon, 1 Sam. 23.13.

Vers. 8. Remove thy way far from her] The Jesuits boast (but believe them who will) that they can dally with the fairest women without danger. But he that would not be burnt, must dread the fire: He that would not hear the bell, must not meddle with the rope.

Chambering and wantonness, is a deed of darkness and dishonesty.

Come not nigh the doors] Keep thee far from an evil matter, saith Moses; The plague (and worse) is at the Harlots house; stand off. To venture upon the occasion of sin, and then to pray, Lead us not into temptation, is all one, as to thrust thy finger into the fire, and then to pray that it may not be burnt. Was not he a wise man that would haunt Taverns, Theatres, and Whore-houses at London all day, but yet durst not go forth without private prayer in the morning, and then would say at his departure, Now Devil do thy worst?

Vers. 9. Lest thou give thine honor] i. e. Whatsoever within thee, or without thee, may make thee honorable or esteemed, as the flower of thine age, the comeliness of thy body, the excellency of thy wit, thy possibility of preferment, that good opinion that the better sort had of thee, &c. How was David slighted by his own children and servants after he had thus sinned? Confer, 1 Sam. 2.30. with 2 Sam. 12.10. Chastity is a man's honor, 1 Thess. 4.4.

And their years] i. e. according to some, thy wealth, that thou hast been many years in gathering, 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 .

To the cruel] That is, to the harlot, and her bastardly brood, whom thou must maintain. The Hebrews expound it of the Devil. To the cruel, i. e. Principi gehennae, saith Solomon, Angelo mortis, saith another, to the Prince of Hell, to this Angel of Death; Aczar the Hebrew word properly signifieth (saith one) the poison of the Asp, which paineth not at first, but is deadly.

Vers. 10. Lest strangers be filled] This sin is a purgatory to the purse, though a paradise to the desires. How soon had the Prodigal ( 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 ) wasted his portion when once he fell among Harlots (those sordida poscinummia, those crumenimulgae? ) Ask me never so much gift, and I will give it, said Shechem, Gen. 34.12. what pledge shall I give thee? and she said, Thy signet, thy bracelets, &c. Gen. 37.18. and if she had asked more, she might have had it. Ask what thou wilt, and it shall be given thee, said Herod to his dancing Damosel: Nay, he sware to her, that whatsoever she should ask, he would give it her to the half of his Kingdom, Mar. 6.22. so strongly was he enchanted and bewitched with her tripping on the toe, and wanton dancing, This detestable sin is able to destroy Kings, as Solomon's Mother taught him. Prov. 31.3. And surely Solomon by the many women that he kept, was so exhausted in his estate (for all his great riches) that he was forced to oppress his subjects with heavy taxes and tributes, which occasioned the revolt of ten Tribes. The whore lieth in wait for a prey, Prov. 23.20. and by means of a whorish woman, a man is brought to a morsel of bread, to extreme beggary, Prov. 6.26.

Vers. 11. And thou mourn at the last] Heb. And thou roar, as being upon the rack of an evil conscience, and in the suburbs of Hell, as it were: whiles the just Lord makes thee, even here, possess the sins of thy youth, and writes bitter things against thee. The word signifies to roar as a Lion, or as the Sea, or as the Devil doth. For the Devils believe and tremble, or roar, James 2.19. Grecians ascribe the Original 〈 in non-Latin alphabet 〉 to the roaring of the Sea.

When thy flesh and thy body] By the word here rendered body, there are that understand the radical humor, the natural moisture that maintains life: and is much impaired by this sensual sin. Avicenna doubted not to say, that the emission of a little seed more than the body could well bear, was a great deal more hurtful, than the loss of forty times so much blood; Gouts, Palsies, Epilepsies, &c. oft follow upon this sin: But the French disease is the natural fruit of it, such as will stick by men when their best friends forsake them. Jezebel is cast into a bed, and they that commit adultery with her, into great tribulation, Rev. 2.20. The Popish libidinous Clergy are smitten with ulcers, Rev. 16.11. Their Pope Paul the fourth died, ex nimio Veneris usu, saith the Historian, by wasting his strength in filthy pleasure, as the flame consumeth the candle.

Vers. 12. And say, How have I hated, &c.] When cast out with the Prodigal, and hath nothing left him but a diseased body, a distressed soul, then all too late, he fills the air with doleful complaints of his former folly, and cries out as he did, Totum vitae meae tempus perdidi, quia perdite vixi. O what a wretch, what a beast, what a madded Devil was I, so woefully to waste the fat and marrow of my dear and precious time, the flower of mine age, the strength of my body, the vigor of my spirits, the whole of mine estate, in sinful pleasures, and sensual delights, &c. Loe here is a kind of repentance, which though late, yet if it were true, would be accepted. The Mole, they say, begins to see when he dies, and not till then. Oculos incipit aperire moriendo, quos clausos habuit vivendo. But it is a rare thing, and seldom seen, that any whoremonger doth truly repent. One such man among a thousand have I found, saith Solomon (perhaps he meant himself) but a woman among all those have I not found. And yet Scultetus tells us, that Dr. Speiser Minister of Ansborough in Germany, preached there so powerfully, that the common harlots there tolerated, left their filthy trade of life, and became very honest women.

And my heart despised reproof] Experience shows, that they that are once given up to this sin, are more graceless, profane, and incorrigible than others, deriders and contemners of all good counsel, having lost even the very light of nature, and so set in their sin, and so wedded and wedged to their wicked ways, as that they cannot be removed, but by an extraordinary touch from the hand of Heaven.

Vers. 13. Nor inclined mine ear] I would not so much as hear them, much less obey their voice. Intus existens prohibit alienum. The songs of those Sirens had so enchanted him, that it was past time of day to give him counsel. If you speak against his sweet sin, and dissuade him from that, he shrinks back into the shell, and lets his hood hearken. All that is of Davy Duttons dream, (as the proverb is) and therefore Surdo fabulam, he will in no wise give ear to you.

Vers. 14. I was almost in all evil] Abraham Ben-Hezra reads it in the future tense, Brevi ero in omni malo, I shall shortly be in all evil: and so his repentance here appears to be poenitentia sera, Iscariotica, such as was that of Judas, and of those Popelings, Rev. 18.19. a desperate repentance, and not toward God, Act. 20.21. not a repentance for sin, as it is offen sivum Dei, & aversivum à Deo, an offense against God, and a turning away from him. Such a repentance in this man had been, (as the Romans said of Pompey ) 〈 in non-Latin alphabet 〉 , a fair and happy daughter of an ugly and odious Mother, of his sin I mean, the sight whereof had sent him to Christ.

In the midst of the Congregation] i. e. openly and before all men. And this he brings as an aggravation of his misery, that there were so many eye-witnesses thereof. No unclean person can have any assurance that his sin shall always be kept secret, no not in this life. The Lord hath oft brought such (sometimes by terror of conscience, sometimes by frenzy) to that pass, that themselves have been the blazers and proclaimers of their own secret filthiness. Yea obseve this (saith One) in them that are the cunningest in this sin, that (though nobody peradventure can convince them evidently of the fact) yet everybody (through the just judgment of God) condemns them for it. As the Lord seeth their secretest villainies, even so ofttimes he testifieth against them, according to that which he threateneth, Mal. 3.5. I will be a swift witness against the adulterers.

Vers. 15. Drink waters out of thine own Cistern] After other preservatives from fornication (as not to think of, or speak with the harlot, not to come near the doors of her house, &c. but to consider of the many mischiefs that follow upon it, a diseased body, a damned soul, a poor purse, &c.) Here the Wiseman prescribeth wedlock as a remedy properly ordained by God for that end, 1 Cor. 7.2, 9. And because not the having of a wife, but the loving of her keeps a man honest; therefore it follows, verse. 19. Let her • ee as the loving Hind, &c.

And running waters] Heathen writers also set forth a wife by waters: as Hesiod bids men not to pass over a running water without prayers to the God's; that is, not to render unto their wives due benevolence, till they have sought God, as Johannes Grammaticus interprets it. A pious Precept, Marriage as well as meats must be sanctified by the word and prayer: and God be called in to bless this physic to the soul. Lust makes the heart hot and thirsty: God therefore sends men to this Well, to this Cistern, Confer Isa. 65.1. The Hebrews call a woman 〈 in non-Latin alphabet 〉 i. e. perforata, Gen. 1.27.

Vers. 16. Let thy fountains be dispersed.] Thy fountains, that is, thy children: Let thine end in marrying be, that thou mayest have a numerous offspring, that may be as an Infantry to the Kingdom of Heaven. Lawful Marriage is usually blessed with many children: and the contrary, Hos. 4.10. Erasmus tells of one Comb, a young woman in Euboea, that being married to one whom she liked, became Mother and Grand-mother to a hundred children. The same Author tells of an English man, a cripple, that married a blind woman, lived very lovingly with her, and had by her twelve lusty boys that had no defect or deformity.

Vers. 17. Let them be only thine own] Siut, vel erunt, let them be, or they shall be: It is both an exhortation and a promise; q. d. Far be it from thee to be a pander to thine own bed (as the Lituanians, of whom Maginus relates, that they have their connubii adjutores, their coadjutours in wedlock, and prize them far above all their acquaintance:) God also will bless thee with an honest wife, that shall be true to thy bed, and not obtrude upon thee children to keep, that are not thine. Saint Paul gives charge, that no man go beyond, or defraud his brother in the matter, that is, in re Venerea, in the matter of the marriage-bed (as some expound it) but that everyone possess his vessel, that is (say they) his wife, that weaker vessel, in sanctification and honor, 1 Thes. 4.4, 5, 6.

Vers. 18. Let thy fountain be blessed] Or thy fountain shall be blessed, thy wife shall be fruitful, as Psal. 128. that Psalm for Solomon, whose many wives brought him but few children. We read but of one Son that he had (who was none of the wisest neither) and two daughters, both of them subjects. Our Henry the 8th. (though blame-worthy for women too) was more happy in King Edward his Son (that Orbis deliciae ) and his two Daughters, both Sovereigns of an Imperial Crown.

Rejoice with the wife of thy youth] As Isaac did, who was the most loving husband that we read of in holy-writ. Ezekiel's wife was the delight of his eyes, he took singular complacency in her company. This conjugal joy is the fruit of love, which therefore he commendeth to all married men, in the next words.

Vers. 19. Let her be as the loving Hind, &c.] The Hind and the Roe are the females of the Hart and Roebuck: of which creatures it is noted, that of all other beasts they are most enamored (as I may so speak) with their mates, and even mad again in their heat, and desire after them. This being taken in a good sense, may set forth the ardent affection that husbands should bear to the wives of their bosoms; so they are called too, because they should be as dear to them, as the hearts in their bosoms. A wife is the most proper object of love, Col. 3.18. above Parent, Friend, Child, or any other, though never so dear to us.

And be thou ravished always] Heb. Err thou always in her love: velut extra te sis & rerum aliarum obliviscare. It implies (saith one) a lawful earnest affection, so as, first, to oversee some blemishes and defects! Love is blind. In facie naevus causa decoris erit. Secondly, so highly to esteem her, and so lovingly to comport with her, that others may think him even to dote on her. Howbeit muli • rosity must be carefully avoided, as a harmful error: and that saying of Jerome duly pondered and believed, Quisquis in uxorem ardentior est amator, adulter est. As a man may be drunk with his own drink, and a glutton by excessive devouring of his own meat: so likewise one may be unclean by the intemperate or intempestive abuse of the marriage-bed: which ought by no means to be stained or dishonored with sensual excesses.

Vers. 20. And why wilt thou my Son] The premises considered, there is no reason for it, but all against it. Nothing is more irrational than irreligion, and yet nothing more usual with the Devil than to persuade his vassals that there is some sense in sinning, and that they have reason to be mad. And truly, though there were no Devil, yet our corrupt nature would act Satan's part against itself: it would have a supply of wickedness (as a Serpent hath of poison) from itself, it hath a spring within to feed it. Nitimur in vetitum semper, petimusque negata. Nothing would serve the rich man's turn, but the poor man's Lamb; if Ahab may not have Naboth's Vineyard, he hath nothing. The more God forbids any sin, the more we bid for it, Rom. 7.8. Nay but we will have a King said they, when they had nothing else to say why they would.

Vers. 21. For the ways of man, &c.] Turpe quid acturus te sine teste time. A man that is about any evil, should stand in awe of himself, how much more of God? since he is 〈 in non-Latin alphabet 〉 , All eye, and beholdeth the secretest of thine actions: The Proverb is, Si non caste, saltem caute, carry the matter, if not honestly, yet so closely and cleanly, that the world may be never the wiser. How cunningly did David art it to hide his sin? but it would not be: there is nothing covered that shall not be revealed, Luk. 12.2. If I make my bed in Hell (said he, Psal. 139.8. as indeed the places where fornicators use to lodge are little better) Behold thou art there: This God alledgeth as a forcible reason against this sin, Jer. 13.27. I have seen the lewdness of thy whoredoms. And Jer. 29.23. Even I know, and am a witness, saith the Lord.

Vers. 22. His own iniquities shall take the wicked] As so many Serjeants set on by God: who will surely hamper these unruly beasts (that think to shift and scape his fingers) with the cords of their own sins, binding them hand and foot, and bringing them to condign punishment. So that, say the Adulterer be not punished by the Magistrate, or come off by commutation, yet he shall feel himself in the gall of bitterness, and bond of perdition, he shall find that he hath made a halter to hang himself. No body can be so torn with stripes, as a mind is with the remembrance of wicked actions. Tiberius felt the remorse of conscience so violent, that he protested to the Senate, that he suffered death daily.

Vers. 23. He shall die without instruction] To spend the span of this transitory life after the ways of ones own heart, is to perish forever. But oh what mad men are they that bereave themselves of a room in that City of Pearl, for a few dirty delights, and carnal pleasures!

CHAP. VI. Vers. 1. My Son, if thou be Surety]

THe wise-man having exhorted his Son to marry, rather than burn, and to nourish a family, rather than to haunt Harlots houses, to the end that he may show himself a good Oeconomick, and provide for the comfortable subsistence of wife and children, he bids him here beware, 1 Of unadvised suretyship. 2 Of idleness, two great enemies to thrift, without which there can be no good house kept. The royalty of Solomon could not have consisted for all his riches, without forecast and frugality.

Vers. 2. Thou art snared] i. e. Endangered to slavery or poverty, or both. Hence the proverb, Sponde, noxa praesto est: Give thy word, and thou art not far from a mischief. Shun therefore suretyship, if fairly thou canst: or if not, propound the worst, and undertake for no more than thou canst well perform without thy very great prejudice: ne, ut leo cassibus irretitus dixeris, Si praescivissem? lest thou being got into the hamble trambles come in too late with thy tools Had I wist.

Thou art taken] For a bargain binds a man by the Law of Nature, and of Nations. Judah, though in a shameful business, would make good his engagement to the Harlot, Gen. 38.23. Every godly man will do so, though it be to his own hindrance, Psal. 15.4. The Romans had a great care always to perform their word; insomuch that the first Temple built in Rome was dedicated to the goddess Fidelity. The Athenians were so careful this way, that Atticus testis is used for one that keeps touch; and Attica fides is sure hold; as contrarily, Punica fides, there was no hold to be taken of Carthaginian promises. Of a certain Pope and his Nephew, it is said, that the one never spoke as he thought, the other never performed what he spake. This was small to their commendation. Debt is a burden to every well-minded man, neither can he be at rest, till he come to Owe nothing to any man but this, that ye love one another. When Arch-bishop Cranmer discerned the storm which afterwards fell upon him in Queen Mary's days, he took express order for the payment of all his debts, and engagements; which when it was once done, a most joyful man was he, saith Master Fox in his life. For bills and obligations do mancipate the most free and ingenuous spirit, and so put a man out of aim, that he can neither serve God without distraction, nor do good to others, nor set his own state in any good order; but lives and dies entangled and puzzled with cares and snares; and after a tedious and laborious life passed in a circle of fretting thoughts, he leaves at last, instead of better patrimony, a world of intricate troubles to his posterity, who are also taken with the words of his mouth.

Vers. 3. When thou art come into the hand] For the borrower is servant to the lender, Prov 22.7. And Facile ex amico inimicum facies cui promissa non reddes, saith Jerome. A friend will soon become a foe, if unfriendly and unfaithfully dealt with. Not keeping time makes a jar in payments (and so in friendship too) as well as in Music.

Go, humble thyself] Crave favor and further time of the Creditor: say, Doubt not of your debt, only forbear a while. Cast thyself at his feet, as to be trodden (so the Hebrew word here signifieth) Stick not at any submission, so thou mayest gain time, and get off, and not be forced to run into the Usurers Books, that Amalec or licking people, which as Cormorants fall upon the borrowers, and like Cur-dogs, suck your blood only with licking, and in the end kill you, and crush you, rob you, and ravish you, Psal. 10.8, 9, 10.

And make sure thy friend] For whom thou standest engaged; call upon him to save thee harmless. For as Alphius the Usurer sometimes said of his Clients, Optima nomina non appellando mala fieri; Even good Debtors will prove slack pay-masters if they be let alone, if not now and then called upon. Some read the words thus: Multiply thy friends, or solicit them, viz. to intercede for thee to the Creditor, and to keep thee out of this brake.

Vers. 4. Give not sleep to thine eyes, &c.] Augustus wondered at a certain Knight in Rome, that owed much, and yet could sleep securely; and when this Knight died, he sent to buy his bed, as supposing there was something more than ordinary in it, to procure sleep. The opportunity of liberty and thriving is to be well husbanded, lest some storm arising from the cruelty of Creditors, or mutability of outward things, over-whelm a man with debt and danger, as the whirlwind doth the unwary traveler upon the Alps with snow. Now if such care be to be taken that we run not rashly in debt to men, how much more to God? If to undertake for others be so dangerous, how should we pray with that godly man, From my other-men's sins good Lord deliver me? If we are so to humble ourselves to our fellow-creatures in this case, how much more should we humble ourselves under the mighty hand of God, that he may lift us up in due season? If this be to be done without delay, where the danger reacheth but to the outward man; how much more speed and earnestness should be used in making peace with God, whose wrath is a fire that burns as low as hell, and getting the black lines of our sins drawn over with the red lines of his Sons blood; and so utterly razed out of the book of his remembrance?

Vers. 5. As a Roe from the hand, &c.] This creature may be taken, but not easily tamed: It seeks therefore by all means to make escape, and when it fleeth, looketh behind it, holding it no life, if not at liberty.

And as a bird] A most fearful creature, and desirous of liberty, that Avis Paradisi especially, that being taken, never gives over groaning, till let go again.

Vers. 6. Go to the Ant thou sluggard] Man that was once the Captain of God's School, is now (for his truantliness) turned down into the lowest form, as it were, to learn his A b c again, yea to be taught by these meanest creatures. So Christ sends us to School to the birds of the air, and Lilies of the field, to learn dependence upon divine Providence, Matth. 6. and to the Stork, Crane, and Swallow, to be taught to take the seasons of Grace, and not to let slip the opportunities that God putteth into our hands, Jer. 8.7. This poor despicable creature the Ant, is here set in the chair to read us a Lecture of sedulity and good husbandry. What a deal of grain gets she together in Summer? What pains doth she take for it, laboring not by day-light only, but by Moon-shine also? What huge heaps hath she? What care to bring forth her store, and lay it a drying on a Sun-shine day, left with moisture it should putrefy, &c. Not only Aristotle, Aelian, and Pliny, but also Basil, Ambrose, and Jerome have observed and written much of the nature and industry of this poor creature; telling us withal, that in the Ant, Be, Stork, &c. God hath set before us, as in a picture, the lively resemblance of many excellent virtues, which we ought to pursue and practice. These, saith One, are veri laicorum libri, the true Lay-men's books, the images that may teach men the right knowledge of God, and of his will, of themselves and their duties.

Vers. 7. Which having no guide, overseer, &c.] How much more then should man, who hath all these, and is both ad laborem natus, & ration ornatus, born to labor, and hath reason to guide him? Only he must take heed that he be not Antlike, wholly taken up about what shall we eat, or what shall we drink, &c.

Vers. 8. Provideth her meat in the Summer] She devours indeed much grain made chiefly for the use of man; But deserves (saith an Interpreter) for this very cause, to be fed with the finest wheat, and greatest dainties, that all men may have her always in their eye: Diligent men to quicken their diligence, and sluggards to shame them for their slothfulness.

And gathereth her food in harvest] That may serve in Winter. It is good for a man to keep somewhat by him, to have something in store, and not in diem vivere, as the fowls of heaven do. Bonus Servatius facit bonum Bonifacium, as the Dutch Proverb hath it. A good saver makes a well-doer. Care must be taken ne Promus sit fortior Condo, that our layings-out, be not more than our layings-up. Let no man here object that of our Savior, Care not for tomorrow, &c. There is a care of diligence, and a care of diffidence, a care of the head, and a care of the heart; the former is needful, the latter sinful.

Vers. 9. How long wilt thou sleep, O sluggard?] The ear we say, is first up in a morning: Call a sleeping man by his name, and he will sooner awake and answer to it than to anything else. The Wiseman therefore thus deals with the sluggard, that he may go forth and shake him, as Sampson, not giving way to excessive sleep, which comes as a Publican (saith Plutarch ) and takes away a third part of our lives at least. Pliny said to his Nephew, when he saw him walk out some hours without studying, Poteras has horas non perdere, You might have put these hours to better uses. May not the same be said to the sleepy sluggard? Whiles the Crocodile sleeps with open mouth, the Indian Rat shoots himself into his body, and ea • s up his entrails. Whilst Ishbosheth slept upon his bed at noon, Baanah and Rechab took away his head. Epaminondas a renowned Captain, finding one of his Sentinels asleep, thrust him thorough with his sword: And being chid for so great severity, replied, Talem eum reliqui qualem inven • , I left him but as I found him. It must be our care that death serve us not in like sort, that we be not taken napping, and so killed with death, Rev. 2.21. The bird Onocrotalus is so well practiced to expect the Hawk to grapple with her, that even when she shutteth her eyes she sleepeth with her beak exalted, as if she would contend with her Adversary, to teach us continual vigilancy, resembling those who were wont to sleep with brazen balls in their hands, which falling on vessels purposely set on their bed-sides, the noise did dissuade immoderate sleep. Nullus mihi per otium exit dies, partem etiam noctium studiis vendico, saith Seneca. I let no day pass me idly, some part of the night also I spend in study. Our King Alfred, Anno 872. cast the natural day into three parts; eight hours he spent in prayer, study and writing, eight in the service of his body, and eight in the affairs of his State. Which space (having then no other engine for it) he measured by a great wax-light divided into so many parts, receiving notice by the keeper thereof, as the several hours passed in the burning. The Jews divided likewise the day into three parts, the first ad Tephilla, for prayer; the second ad Torah, for reading the Law; the third, ad Malachah, for work; no talk of sleep. Their work would (likely) keep them waking. As for the Law, what Servilius Scevola said of the Civil Law, holds more true of the Divine, Jus civile scriptum est vigilantibus non dormitantibus, The Law was not written for sleepers, but wakers. Jerome exhorted some godly women to whom he wrote, not to lay the Bible out of their hands, until being overcome with sleep, and not able any longer to hold up their heads, they bowed them down, as it were, to salute the leaves, below them, with a kiss. And for prayer, David would not fall asleep at it, but break his sleep for it, Ps. 119.62. & 147. He was at it at midnight, at day-dawn, and In the morning will I direct my prayer unto thee, and will look up, Psal. 5.3. Two military words he there makes use of (to show his wakefulness at his work) (Soldiers are not the greatest sleepers: Caesar was no less vigilant, than valiant: Skanderbeg from his first coming to Epirus never slept above two hours in a night) he would not only pray, but marshal up his prayers, put them in good array; and when he had so done, he would be as a Spy upon a Tower, to see whether he prevailed, whether he got the day: The Spouse slept, but her heart waked; and as repenting of that half-sleep also (which yet the night and foul weather persuaded) she promiseth to get up early, Cant. 5.2. with 7.12. Our Savior was up and at prayer a great while before day, Mark. 1.35. The holy Angels are styled Watchers, Dan. 4.10. And they are three times pronounced happy that watch, Luk. 12.37, 38, 43. Watch therefore.

Vers. 10. Yet a little sleep] Heb. Sleeps, so slumbers, Though he speaks in the plural, and would have much, yet all is but a little in his pretence and conceit. He asks a little, but he will not be denied: Sed finite panlulum ibit in longum. First, he must have sleep, having slept, he must have slumbers; (sleep will not quickly be rubed out of his eyes) having slumbered, he must fold his hands. Compressis sedere manibus, to fit with hands folded up, is used by the Latins in a like sense.) He tumbles on his bed, as a door on the hinges, Prov. 16.14. a man must come with a lever to help him off his Couch.

Vers. 11. As a traveler, and thy want as an armed man] That is, speedily and irresistibly. Men must sweat out a living, and earn their bread afore they eat it, 2 Thes. 3.12. Think not to have wealth without working; as Cities and Towns are said to have fallen into Timothy his toil as he was sleeping (with so much ease he took them in. ) Spontaneae lassitudines morbos praecedunt, Roamings and reachings fore-run diseases: so doth sluggishness usher in penury: when as manus motitans, the nimble hand maketh rich, Prov. 10.4. and in all labor there is abundance, Prov. 14. But Nae illi falsi sunt qui diversissimas res expectant ignaviae voluptatem & pramia virtutis: They are utterly out that think to have the pleasure of idleness, and the plenty of painfulness.

Vers. 12. A naughty person] Lo, every idle man is a naughty man: is, or ere long will be; For by doing nothing, men learn to do evil,