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

CHAP. XXIX. Vers. 1. He that being often reproved hardeneth his neck.

AS an untaimed heifer, that pulleth away the shoulder and detracteth the yoke. Or as the creature called Monoceros, the Unicorn, interimi potest, capi non potest, may be slain, but not taken: so those that refuse to be reformed, hate to be healed, will not bend, shall surely and severely be broken, certissime citissimeque confringentur, they shall certainly and suddenly be dashed in pieces as a potters vessel, that cannot be pieced together again, Isa. 30.13, 14. Jer. 15.12. Shall iron break the Northern iron and the steel? and shall not the fierce wrath of God shatter and shiver out a silly sinner, that will needs stout it out with him: and yet is no more able to stand before him, than a glass-bottle before a Cannon-shot? Let Eli's sons, and such refractaries look for ruin: The Prophet fitly compares them to head-strong horses, that get the bit into their mouths, run desperately upon the rocks, and so in short time break first their hoofs, and then their necks. Queen Elizabeth, in talking with Marshal Biron, (whom the French King sent Ambassador to her, Anno 1601,) sharply accused Essex, (who had lately lost his head) of obstinacy, rash counsels, and willful disdaining to ask pardon: and wished that the French King would rather use mild severity than careless clemency, & cut off the heads of treacherous persons in time, &c. This might have terrified Biron from those wicked attempts, which he was even at this time plotting against his King, had not his mind been besotted. But the power of his approaching fate did so blind him, that within few months after he underwent the same death that Essex did: though nothing so piously and christianly: as having hardened his neck against wholesome counsel. Now if men harden their hearts, God will harden his hand, and hasten their destruction, and that without remedy.

Vers. 2. When the righteous are in authority] Or are increased, as chap. 28.28. See the note there.

The people mourn] Hebrew, sigh (as the oppressed Israelites in Egypt did) where they dare not speak out. But what a bloody tyrant was Sylla, who put to death M. Plaetorius, only for sighing at the cruel execution of M. Marius? So one Lancelot was burnt in Giles his fields, for pitying the cruel death of a couple of Martyrs.

Vers. 3. Who so loveth wisdom rejoiceth his father] See the Note on Chap. 10.1.

But he that keepeth company with Harlots] See the note on chap. 5.9. Those she sinners (as they call them) are costly Creatures, and they that keep them care not what cost they cast away upon them.

Vers. 4. The King by judgment stablisheth the land] This one piece of Solomon's Politicks hath much more good advice in it, than all Lypsius his Beehive, or Machiavels Spider-web.

But he that receiveth gifts] Heb. A man of oblations, that is, (as some interpret it) A man that sacrilegiously meddleth with things dedicated to pious uses, and makes a gain of them to himself. See chap. 20.25.

Vers. 5. A man that flattereth his neighbor, &c.] A smooth-boots, as the word signifies, a butter-spoken man; see Isa. 3.12. or a divided man: for a flatterers tongue is divided from his heart.

Vers. 6. In the transgression of an evil man there is a snare] Or, a cord, viz. to strangle his joy with, to check and choke all his comforts: in the midst of his mirth he hath many a secret gripe, and little knows the world where his shoe pincheth him. Every fowl that hath a seemly feather, hath not the sweetest flesh; nor doth every tree that bringeth a goodly leaf, bear good fruit. Glass giveth a clearer sound than Silver, and many things glister besides Gold. The wicked man's jollity is but the hypocrisy of mirth: it may wet the mouth, but not warm the heart; smooth the brow, but not fill the breast; we may be sure, that as Jezebel had a cold heart under a painted complexion, so many a man's heart aches and quakes within him, when his face counterfeits a smile.

But the righteous sing and rejoice] Good men only may be glad, and none have any reason to rejoice but they, Hos. 9.1. The Papists have a Proverb, Spiritus Calvinianus est Spiritus melancholicus: and the mad world are easily persuaded by the Devil, that there is no comfort in a Christian course; that your precise fellows live a melancholy and Monkish kind of life, and have no joy of anything. Herein the Devil deals like those inhospitable salvages in America, that make great fires, and set forth terrible sights upon their Country-shore, purposely to affright Passengers from landing there. And as those wicked Spyes brought up an evil report of the Land of Canaan, and thereby discouraged the people: so doth the Devil and his Impes, of the purity of religion, and power of godliness, as uncouth and uncomfortable; when in truth there is no sound comfort without it, no true joy but in it. Though Saul could not be merry without a Fidler, Ahab without Naboth's Vineyard, Hamon without Mordecai's courtesy, yet a righteous man can be merry without all these. Yea as the Lily is fresh, beautiful, and looks pleasantly, though among thorns, so can he amidst troubles. Paul (than whom never any out of Hell suffered more,) did not only glory in tribulation, but over-abound exceedingly with joy, 2 Cor. 7.4.

Vers. 7. The righteous considereth the cause of the poor] The cause, not the person of the poor, for that is forbidden in the Law, Levite. 19.15. The great must not be favored for their might, nor the mean for their misery: but Justice, Justice must be done to all, as Moses hath it, that is, even law and execution of right (as the Oath runs that is given to our Judges) without respect of persons. The cause of the poor and needy must come into equal balance with the rich and mighty: lest he be trampled on by those fat bulls of Basan, to his utter undoing. For a poor man in his house, is like a Snail in his shell, crush that, and ye kill him.

But the wicked regardeth not to know it] Unless there were more to be got by it. Felix had soon enough of Paul's defense, because he expected some bribe from him, but nothing came. How ill-willing was that unjust Judge ( Lu • . 18.) either to take knowledge of, or to take course for the relief of the poor Widow? Aperi bursam, apperiam buccam, saith the greedy Lawyer: they that cannot lavish money out of the bag, are little welcome to these Cr • menim • lga, as one calls them, these Purse-suckers, that will weigh your gold, but not your cause; and if a man put not into their mouths, they even prepare war against him, Mich. 3.5.

Vers. 8. Scornful men bring a City into a snare] The Vulgar renders it, Pestilent persons undo a City or a State, as Nahash did the Ammonites, 1 Sam. 11.2, 11. and as his son Hanan did much more, 2 Sam. 10.4. with 12.31. Mocking is catching, as the Pestilence: and no less pernicious to the whole Country. Giraldus Cambrensis tells of three Irish Kings, that being derided for their rude habits and fashions, rebelled, and set the Country in a combustion. And the young King of France jesting at William the Conquerors great belly, whereof he said he lay in at Rouen, so irritated him, as he being recovered of a sickness, entered France in the chiefest time of their fruits, making spoil of all in his way, till he came even to Paris, where this scornful King then was, to show him of his visiting: and from thence marched to the City of Mants, which he utterly sacked and ransacked, razed and harased.

But wise men turn away wrath] They stand in the gap, and divert the Divine displeasure, Psal. 106.23. Ezek. 13.5. Their persons are in acceptation; God will look upon them, and do much for them, when he is most of all angry with the wicked, Exod. 32.10, 14. Job 22. ult. Gen. 18.32. Their prayers also are prevalent: something the Lord will yield thereunto, when most bitterly bent against a people, Matth. 24.20. and when unchangeably resolved upon their ruin, he takes course to silence such, pray not for this people. Sanctum semen statumen terrae, Isa. 6.13. The innocent shall deliver the Island, Job 22.30.

Vers. 9. If a wise man contendeth with a foolish man] Such fools were the Pharisees (though for their worldly wisdom called Princes of this world, 1 Cor. 2.8.) Matth. 11.16, 17. Christ piped to them, John mourned to them, neither wrought upon them: such was their peevishness and pertinency in evil, that they rejected the counsel of God against themselves, Luk. 7.30. being ingrati gratiae Dei, as Ambrose hath it, receiving the grace of God in vain, as Paul, turning good nourishment into vicious humors, as foul stomachs use to do: And as Wine a strong remedy against Hemlock, yet mingled with it, doubles the force of the poison: so was it with the most powerful means of grace, mingled with their obstinacy and unbelief. Tigers are enraged with perfumes, and Vultures killed with Oil of Roses, as Aristotle writeth.

Vers. 10. The blood-thirsty hate the upright] As Cain did Abel for his goodness, 1 Joh. 3.12. and as many bloody Villains still, who bear about, and, so far as they dare, make use of Cain's club to knock on the head God's righteous Abel's. All hatred is bloody, but especially the habit of hatred. No sight pleased Hannibal better than a ditch running over with man's blood. Nothing would satisfy Farnesius the Popes Champion, but to ride his horse up to the skirts in the blood of the Lutherans. Charles the ninth of France (Author of the Parisian Massacre) looking upon the dead Carkass of the Admiral, that stank by being long kept unburied, uttered this most stinking speech: Quam suaviter olet cadaver inimici? How sweet is the smell of an enemies carcass? And the Queen-mother of Scotland, beholding the dead bodies of her Protestant Subjects, whom she had slain in battle, said, that she never saw a finer piece of Tapistry in all her life.

But the just seek his soul] In a good sense, as Psal. 142.4. Seek the salvation of it, as Christ did of his deadliest enemies, as Paul did of his Country-men the Jews, of whom five times he received forty stripes save one, 2 Cor. 11.24. As the Disciples did of those spiteful Pharisees, that had causelessly accused them, Matth. 15.2, 12. as that Martyr Master Saunders did, My Lord (said he to Bishop Bonner) you seek my blood, and you shall have it. I pray God you may be so baptized in it, that you may hereafter loath blood-sucking, and so become a better man. And another time, when Steven Gardener being prettily nipped and touched by the same Sanders, said, Carry away this frenzy fool to Prison; he answered, that he did give God thanks which had given him at the last a place of rest and quietness, where he might pray for the Bishops conversion. If ye will not hear me speak for myself, said another Martyr, then send me to my Prison again among my Toads and Frogs, which will not interrupt me, whiles I pray to God for you.

Vers. 11. A fool uttereth all his mind] He is full of chinks, and can hold nothing, his heart lies so near his mouth, that all will out suddenly, 〈 in non-Latin alphabet 〉 a fool, and 〈 in non-Latin alphabet 〉 suddenly, is from the same root. He hath little command of himself at any time, but especially when he is angry: then he sputters and spues out all that he hath in his heart. The Septuagint here translate, A fool uttereth all his anger, he pulls out his wooden dagger, and cares not whom he hits. Bishop Bonner in his Visitation, because the Bells rang not at his coming into Hadham, nor the Church dressed up as it should, called Doctor Bricket Knave and Heretic; and striking at him, gave Sir Thomas Josselin, who then stood next to the Bishop, a good flewet under the ear: whereat the Knight somewhat astonied at the suddenness of the quarrel, said, What meaneth your Lordship? have you been trained up in Will Summers his School, to strike him that stands next you? The Bishop still in a rage either heard not, or would not hear. And when Mr. Fecknam would have excused him by his long imprisonment in the Marshalsey, whereby he was grown testy, he replied merrily, So it seems Mr. Fecknam: For now that he is come forth of the Marshalsey he is ready to go to Bedlam. See Chap. 14.23.

But a wise man keepeth it in till afterwards] Or, in an inner room, in the bottom and bosom of his mind, till he see a fit season; as knowing well that all truths are not fit for all times, but discretion must be used, and taciturnity counted a virtue. The Rabbins have this saying amongst them, Masora sepes legi, decimae divitiis, vota sanctimoniae, silentium sapientiae. Silence is no less a mound to wisdom, than vows are to holiness, tything to riches, or their Masorites pains to the Law. Open-heartedness is a fruit of fool-hardiness. Gird up therefore the loins of your minds with the golden girdle of meekness, of wisdom; and keep your mouth with a bridle, while the wicked is before you, Psal. 39.

Vers. 12. If a ruler hearken to lies, all his servants are wicked] He shall have his Aiones and Negones, that will say as he says, and fit his humor to a hair, as Doeg did Saul's, as the false Prophets did Ahab's, as Herod's Courtiers did him on his birth-day-feast, &c. These were fit helves for such hatchets, fit lattice for such lips, fit servants for such masters.

Like Prince, like people. The common sort are like a flock of Cranes: as the first fly, all follow: Or as in a beast, the whole body follows the head. Rulers are the Looking-glasses according to which most men dress themselves. Their sins do much hurt, as by Imputation (2 Sam. 24. the Prince sinned, the People suffered) so by imitation: for man is a creature apt to imitate, and is led more by his eyes than by his ears. Magis intuentur quid fecerit Jupiter, quàm quid docuit Plato, saith Augustine. Jupiter's adulteries drew the people to like wantonness. Hence Chaerea in Terence, Haec ego non facerem quae Jupiter fecit? saith he, Should I make dainty of doing that which Jupiter did? Height of place ever adds two wings to sin, Example and Scandal, whereby it soars higher, and flies much farther. Let Rulers therefore look to it: Let them not be partakers of other men's sins, 1 Tim. 5.22. (they have enow of their own to answer for, Potentes potenter torquebuntur ) let them take heed that the iniquity of their heels (of those that follow them at the heels) doth not compass them about, Psal. 49.5.

Vers. 13. The poor and the usurer meet together] That is, the poor and the rich, as chap. 22.2. because commonly Usurers are rich men, and many rich men usurers. The Lord lighteneth both their eyes, That is, he gives them the light of life, Joh. 1.8. and the comforts of life, Matth. 5.45. so that their eyes are lightened, as Jonathan's were after he had tasted of the wild honey, 1 Sam. 14. Others read it thus: The poor and the deceived (or crushed by the usurer ) meet together, that is, condole, or comfort one another: because they are both in the dark, as it were of poverty and misery, they can do one another but little help, more than by commending their cases to God; who thereupon enlighteneth them both: that is, either he supplies their wants, and so their eyes are opened, as Jonathan's were: or else gives them patience, as he did those believing Hebrews, chap. 10.32. But call to remembrance the former days in the which after ye were illuminated (viz. to see the glory that shall be revealed, whereof all the sufferings of this life are not worthy, Rom. 8.18.) Ye endured a great fight of affliction. If we read it, The poor and the usurer meet together: the Lord enlighteneth both their eyes, understand it thus; The poor man he enlighteneth by patience, the usurer by repentance, and grace to break, off his sins by righteousness, and his iniquity by showing mercy to the poor as Zacchaeus, Matthew, and those usurious Jews did, Neh. 5.

Vers. 14. The King that faithfully judgeth the poor, &c.] An office not unbeseeming the greatest King to sit in person to hear the poor man's cause. James the fourth of Scotland was for this cause called the poor man's King. I have seen (saith a late Traveler) the King of Persia many times to alight from his horse, only to do justice to a poor body. Help O King, said the poor woman to Jehoram: And if thou wilt not hear and right me, why dost thou take upon thee to be King? said another woman to Philip King of Macedony. It is a mercy to have Judges modo audeant quae sentiunt, as the Orator hath it, so that they have courage to do what they judge fit to be done. Inferior Judges may be weighed and swayed by gifts or greatness of an Adversary to pass an unrighteous sentence: Not so a King, he neither needs, nor fears any man: but is, if he be right, (as one saith of a just Law) an heart without affection, an eye without lust, a mind without passion, a treasurer which keepeth for every man what he hath, and distributeth to every man what he ought to have.

Lo such a Prince shall sit firm upon his throne; his Kingdom shall be bound to him with chains of Adamant, as Dionysius dreampt that his was; he shall have the hearts of his Subjects, which is the best life-guard, and God for his protection; for he is professedly the poor man's Patron, Psal. 9. and makes heavy complaints of those that wrong them, Isa. 3. and 10. Amos 5. and 8. Zeph. 3.

Vers. 15. The rod and reproof give wisdom] If reproof do the deed, the rod may be spared, and not else. Chrysippus is by some cried out upon as the first that brought the use of a rod into the schools; but there is no doing without it; for children are foolish, apt to imitate others in their vices, before they know them to be vices; and though better taught, yet easily corrupted by evil company, as young Lapwings are soon snatched up by every Buzzard. Now therefore as moths are beaten out of Garments with a rod, so must vices out of children's hearts. Vexatio dat intellectum, Smart makes wit; it is put in with the rod of correction. See chap. 22.15.

But a child left to himself bringeth his mother, &c.] For her fondness in cockering of him, and hiding his faults from his father, lest he should correct or casheer him. Mothers have a main hand in education of the children, and usually Partus sequitur ventrem, the birth follows the belly, as we see in the Kings of Judah, whose mothers are therefore frequently nominated. No wonder therefore though the mother deeply share in the shame and grief of her darlings miscarriages. See chap. 15.20.

Vers. 16. When the wicked are multiplied, transgression increaseth] As saith the Proverb of the Ancients; wickedness proceedeth from the wicked. Miserable man hath by his fall from God contracted a necessity of sinning against God. And when a rabble of Rebels are gotten together, are grown many and mighty, they make account to carry all before them, and not to suffer a godly man to live, as in Spain, and where the Inquisition is admitted. But the righteous shall see their fall; shall see it and rejoice at it, as the Hebrew Doctors expound this text by comparing it with Obad. 12.13. Thou shouldst not have looked on the day of thy brother in the day of his calamity, neither shouldst thou have rejoiced over the children of Judah, &c. The righteous shall rejoice when he seeth the vengeance (being moved with a zeal of God, he shall rejoice with trembling) he shall wash his feet in the blood of the wicked, (beholding their ruin he shall become more cautious) so that a man shall say, (any man but of an ordinary capacity shall make this observation) Verily there is a reward for the righteous, verily he is a God that judgeth in the earth, Psal. 58.10, 11. that will sink to the bottom the bottle of wickedness, when once filled with those bitter waters, Gen. 15.16.

Vers. 17. Correct thy Son and he shall give thee rest] He will grow so towardly, that thou shalt with less ado rule him when grown up, or at least, thou shalt have peace within, in that thou hast used God's means to mend him.

Yea, he shall give delight] See chap. 10.1. The often urging this nurturing of Children, shows that it is a most necessary, but much neglected duty.

Vers. 18. Where there is no vision the people perish] Or, are barred of all virtue, laid naked and open to the dint of Divine displeasure, scattered, worsted, and driven back. Great is the misery of those Brasileans of whom it is said, that they are sine fide, sine rege, sine lege, without faith, King, or Law. And no less unhappy those Israelites about Asa's time, that for a long season had been without the true God, and without a teaching Priest, and without Law, 2 Chron. 15.3. Then it was that God's people were destroyed for lack of knowledge, Hos. 4.6. And not long after, that they sorrowfully complained that there was no more any Prophet among them, nor any that knew how long, Psalm 74.9. no Minister ordinary or extraordinary. How did it pity our Savior to see the people as sheep without a Shepherd? This troubled him more than their bodily bondage to the Romans, which yet was very grievous, Mat. 9.36. And what good heart can but bleed to think of those once flourishing Churches of Asia and Africa, now over-spread partly with Mahumetanisme, and partly with Heathenism; and that by the most miserable occasion might befall; namely, famine of the Word of God, through lack of Ministers! What a world of Sects, Superstitions, and other horrible abuses got into the Church of Rome, when Prophesy was suppressed, and reading the holy Scriptures inhibited? And what a slaughter of souls ensued thereupon? Letters were framed by some, as sent from Hell to the Popish Clergy, Anno 1072. wherein the Devil and his Angels give them many thanks for such a number of souls sent them down daily, by their neglect of Preaching, as had never been before: Hence it was, that in this Kingdom, at the first Reformation, for want of Ministers, Readers were sent: Whence one of the Martyrs wished that every able Minister might have ten Congregations committed to his charge, till further Provision could be made. For of preaching it may be said, as once David did of Goliath's sword, There is none to that, for Conversion of souls: as where that is wanting, people go tumbling to hell thick and three-fold.

But he that keepeth the Law, happy is he] Though to want the Word preached and sincerely handled, rightly divided (for as every sound is not Music, so every Pulpit-discourse is not a Sermon) be a great unhappiness, a ready road to utter ruin: yet is not the bare hearing of it that that renders a man blessed, unless he hide it in his heart with David, and lift up his hands too to the practice of it, Psal. 119.48. The words of the Law are verba vivenda non legenda, as one said, words to be lived and not read only. Let not your lives be Antinomians, no more than your opinions, saith another. That is a monstrous opinion of some Swenckfeldians, that a man was never truly mortified till he had put out all sense of sin, or care of duty: if his conscience troubled him about such things; that was his imperfection, he was not mortified enough. Some of our Antinomians are not far from this. Their predecessors in Germany held, that the Law and works only belong to the Court of Rome: that good works are perniciosa ad salutem, hurtful and hindersome to salvation; that that saying of Peter, Make your calling and election sure by good works, was dictum inutile, an unprofitable saying; and Peter did not understand Christian liberty: that so soon as a man begins to think how he should live godlily and modestly, he wandreth from the Gospel. David George was so far from accounting Adulteries, Fornications, Incests, &c. for being any sins, that he did recommend them to his most perfect Scholars, as acts of grace and mortification. This fellow was sure somewhat a kin to those Carpocratian Heretics in Saint Johns days, who taught that men must sin, and do the will of all the Devils, otherwise they could not enter into heaven.

Vers. 19. A servant will not be corrected by words] Some Servants will not, but must have blows. If words will do, they must be chidden with good words, and not reviled. Christians must be no brawlers, but gentle, showing all meekness to all men, Tit. 3.2. And Masters must do the same things, forbearing threatening, knowing that their Master also is in Heaven, neither is there respect of persons with him, Ephes. 6.9. Severitas nec sit tetra nec tetrica, saith Sidonius. But because some Mastigiae are of so servile a disposition, that they must be beaten to their work, like those Phrygians, Qui non nisi flagris castigantur, that will do nothing longer than scourged to it: or the Russian Women, that love that Husband best that beats them most, and think themselves else not regarded, unless two or three times a day well-favouredly swaddled; therefore let him that knows his Masters will, and yet (out of stoutness, sullenness, or laziness) will not do it, be beaten with many stripes: let him be buffeted for his faults, 1 Pet. 2.20. and made serviceable in all things, not gain-saying, not purloining, Tit. 2.9, 10.

Vers. 20. Seest thou a man that is hasty in his words] Or Matters: that weighs not his words before he utters them, but over-soon shoots his fools-bolt, let it light where it will, hit or miss, it matters not; that had rather be reckoned temerarious than timorous, and is with child till delivered of an abortive birth: that rashly rusheth on the weightiest businesses, and holds it loss of time to take counsel; this hasty head-long man, as he never wants woe, so (because he is no less head-strong than head-long, wise in his own conceit, than witless in every man's else) there is more hope of a Natural than of him, and sooner he will be wrought upon. Scaliger tells us the nature of some kind of Amber is such, that it will draw to itself all kind of stalks of any Herb, except Basilisk, an Herb called Capitalis, because it maketh men heady, filling their brains with black exhalations. Thus those Hastings, who by the fumes of their corrupt wills, are grown head-strong, and withal are conceited (as cha. 26.12.) will not be drawn by that which draws others that are of lower parts and capacities; it being easier to deal with twenty men's reasons, than with one man's will. Good therefore is the counsel of St. James, Be swift to hear, slow to speak, &c. and of the Preacher, Eccles. 5.2. Be not rash with thy mouth, and let not thy heart be hasty to utter anything before God, in Prayer, Vows, and especially in preaching. It was a wise speech of Aristides, who being required of the Emperor to speak to something propounded ex tempore, answered, propound today, and I will answer tomorrow, for we are not of those that spit or vomit things, but of those that do them carefully and accurately. Demosthenes in like manner, when it was objected unto him, that he came premeditated to plead, answered, that he, if it might be possible, would plead, Non tantum scripta sed etiam sculpta, not things written only, but even engraven. And when Eccius told Melancthon that it was little for his praise, that he was so long ere he answered his adversaries arguments (he would take three days sometimes to think on it) he replied, Nos non quaerimus gloriam, sed veritatem, we seek not victory but verity.

Vers. 21. He that delicately bringeth up his servant] A master that would be (as he ought) both loved and feared by his servants, must see to two things, 1 The well-choosing; and 2 The well-using of them. This Solomon himself (that thus adviseth here) was not so well advised of; for he saw that Jereboam (who gave occasion, as it is conceived, of uttering this Proverb) was meet for the work, and therefore (not examining his religion) entertained him into his service, yea placed him over the family of Joseph, admitted him into so much familiarity, and so let loose the bridle of domestical discipline to him, that he took state upon him as a young master in the house, and soon after turned traitor, and would needs be as his son, and more. The like is to be seen in Abner, Ishbosheths servant, who grew so haughty and haunty, that he might not be spoken to, 2 Sam. 3. And in Zimre, whom his master Elah so favored and esteemed, that he made him captain over the half-part of his chariots. But this beggar thus set on horse-back, rides without reigns to the ruin of his master and his whole house, 1 King. 16.11. So true is that of the Poet.

Tobiah the servant is so insolent there's no dealing with him.

Vers. 22. An angry man stirreth up strife] See Chapter 15.18. and 16.21.

And a furious man] Hebr. A master of fury, or one that is mastered and overmatched by his fury, that hath no command of his passions, but is transported by them, or (as some make the metaphor, and the Original will well bear it) is wedded to them, as a man is to his wife: commanded by them, as the Persian Kings were by their Concubines, being captivarum suarum captivi, slaves to their slaves. Such a man being big with wrath, not only breeds contention, but brings forth transgression in great abundance, he sets his mouth against heaven, and his tongue walketh through the earth, &c. Psal. 73. he lets fly on both hands, and lays about him like a mad man.

Vers. 23. A man's pride shall bring him low] For it sets God against him, and Angels, and men, not good men only, but bad men too, and those that are as proud as themselves. For whereas one drunkard loves another, and one thief another, &c. one proud person cannot endure another, but seeks to undermine him, that he alone may bear the bell, carry the commendation, the praise and promotion. See chap. 11.12. and 15.33. and 18.12.

Vers. 24. Whoso is partner with a thief, hateth his own soul] Since to hold the bag is as bad as to fill it; to consent to sin, or to conceal it, as bad as • o commit it. By the one as well as by the other, a man may easily become, as Coraeh did, a sinner against his own soul, and cruelly cut the throat of it. Let our public theevs look to this. See Isa. 1.23.

He heareth cursing and bewrayeth it not] See Levite. 5.1. with the Note. To conceal treason is treason, so here. Have no fellowship therefore with the unfruitful works of darkness, but rather reprove them. Let me be counted proud or pragmatical, saith Luther, rather than found guilty of sinful silence, whiles my Lord suffereth.

Vers. 25. The fear of man bringeth a snare] This cowardly passion expectorates and exposes a man to many, both sins and sufferings. And albeit faith, when it is in the heart, quelleth and killeth distrustful fear, and is therefore fitly opposed to it in this sacred sentence: yet in the very best, Sense fights sore against Faith when it is upon its own dunghill, I mean, in a sensible danger. Natures retraction of itself from a visible fear, may cause the pulse of a Christian that beats truly and strongly in the main point (the state of the soul) to intermit and faulter at such a time, as we see in the example • of Abraham, Isaac, David, Peter, others, who shown some trepi • ation and timidity, and like fearful birds and beasts, fell into the pits and toils of the Hunter, and hazarded themselves to God's displeasure. The Chameleon is said to be the most fearful of all Creatures, and doth therefore turn himself into so many colors, to avoid danger, which yet will not be. God equally hateth the timorous, and the treacherous. Fearful men are the first in that black bedrole, Rev. 21.8.

But he that trusteth in the Lord shall be safe] Or, set on high, as on a rock, his place of defense shall be munitions of rocks, Isa. 33.15. far out of harms-way; he shall be kept safe, as in a tower of brass, or town of war. Even the youth shall faint and be weary, and the youngmen shall utterly fall; But they that wait upon the Lord shall mount up with wings as Eagles, &c. Isa. 40.30, 31. Like as the Cony that flies to the holes in the rocks doth easily avoid the dogs that pursue her, when the Hare that trusts to the swiftness of her legs, is at length overtaken and tore in pieces: So here.

Vers. 26. Many seek the Rulers favor] More than the love of God: and so cast themselves into a second snare, besides that, verse. 25. But as he that truly trusts in God, will easily expel the fear of man: so he that looks upon God as Judge of all, from whose sentence there is no appeal, will rather seek his face than the favor of any earthly Judge whatsoever. Especially, since whether the Judge clear him or cast him, the judgment he passeth is from the Lord.

Vers. 27. An unjust man is an abomination to the just] Who yet hates, non virum sed vitium, not the person of a wicked man, but his sin, (as the Physician, hates the Disease, but loves the Patient, and strives to recover him) he abhors that which is evil, perfectly hates it, Psal. 139.22. hates it as hell (so the Greek word signifies, Rom. 12.9.) hates it in his dearest friends, as Asa did in his mother Maacha, hates it most of all in himself, as having the Divine Nature transfused into him (whereby he resembles God) and that life of God, whereunto sin (he knows) is a destructive poison, a sickness unto death, 1 Joh. 5. Hence his implacable and no less impartial hatred of all, as well as any sin, for all hatred is 〈 in non-Latin alphabet 〉 (as Aristotle hath it) to the whole kind. It was said of Antony, that he hated a Tyrant, not Tyranny; it cannot be said of a Saint, he hates sinners, not sin, but the contrary.

And he that is upright in the way, is abomination to the wicked] So, there is no love lost betwixt them. The Devil hath set his limbs in all wicked people, they are a Serpentine seed, a viperous brood, and the old enmity continues, Gen. 3.15. see the Note there. Antipathies there are in Nature, as between the Elephant and Boar, the Lion and Cock, the Horse and the Stone called Taraxippe, &c. But this is nothing to that betwixt the godly and the wicked; and why? but because the ones works are good, and the others evil: and because the just man condemns the unjust by his contrary courses; yea, he affrights his heart, and terrifies him with his presence and company.

CHAP. XXX. Vers. 1. The words of Agur the son of Jakeh]

THe Vulgar renders it, Verba Congregantis filii Vomentis, taking these proper Names for appellatives: as if the Penman of this Chapter meant to tell us, that he would here give us his sacred Collectanies, or Miscellanies, such as he had taken up from the mouths of wisest men, who had vomited or cast them up, in a like sense as that Painter in Aelian drew Homer vomiting, and all the other Poets licking it up. This Agur (whether he lived in Solomon's days, or Hezekiah's ) was an excellent man (as the word Gheber here used imports) Vir bonus & prudens, minus tamen clarus (as one saith of Jesse, David's father) a godly wise man, though nothing be elsewhere spoken of him in Scripture. Some think, that being requested by Ithiel and Ucal, two of his Disciples, to give them a lesson, Socrates -like, he answered, Hoc unum scio, quod nihil scio. This one thing I know, that I know nothing: Surely I am more brutish than any man, sc. of myself, further than taught of God: for every man is a brute by his own understanding, as Jeremy hath it. But I rather incline to those that take Ithiel and Ucal for Christ; whose goodness and power (those two pillars of a Christians faith, as Jachin and Boaz were of Solomon's Temple) is by these two names deciphered: and whom he propounds as the matter of his Prophecy. Now because sense of misery must precede sense of mercy: neither can any be welcome to Christ, but the weary and heavy laden, therefore he first bewails his own brutishness (fetching it up as low as Adam fallen, verse. 2. and aggravating it in that he had not yet acquired better abilities, verse. 3.) Next he flies to Ithiel and Ucal by the force of a particular faith ( Ithiel God with me, and Ucal God Almighty, through whom I can do all things.) This, this was the right ready way of coming to Christ: and him that thus cometh, he will in no wise cast out, Joh. 6.37. There is a good Interpreter that paralelling this text with Jer. 9.23, 24, reads it thus. A gathering together of the words of Agur the Son of Jakeh; Let the excellent man say, Let God be with me, let God be with me, and I shall prevail.

Vers. 2. Surely I am more brutish than any man] Or, Surely I have been brutish since I was a man. See how this good man vilifies, yea nullifies himself to the utmost. This was true humility, that like true Balm ever sinks to the bottom; when Hypocritical, as Oil, swims on the top. Humilit as ab humo, because it lays a man flat on the ground. Agur had seen Ithiel and Ucal; hence he seeth so little by himself, Job 42.5. Now mine eyes have seen thee: wherefore I abhor myself &c. Woe is me for I am undone, saith Isaiah, for mine eyes have seen the King the Lord of Hosts, chap. 6.5. He that looks intently upon the Sun, hath his eyes dazzled: so he that beholds the infinite excellencies of God, considers the distance, cannot but be sensible of his own naughtiness, nothingness. It is fit the foundation should be laid deep, where the building is so high. Agurs humility was not more low, than his aims lofty: Who hath ascended up into heaven, &c. It is an high pitch that he flies, for he knew well, that godliness as it begins in the right knowledge of ourselves, so it ends in the right knowledge of God.

And have not the understanding of a man] Or, Neither is there in me the understanding that was in Adam. Man when he came first out of God's Mint, shone most glorious in knowledge, righteousness, and holiness. Socinians feign him silly, and therein betray their own silliness. He had a large measure of objective knowledge, both in Natural things, and Supernatural; which we have lost in him, 1 Cor. 2.14. This we should with Agur here sit down and bewail, as those in Ezra did the burnt Temple, chap. 3.12.

Vers. 3. I neither learned wisdom] As he had it nor by nature, so neither had he attained unto it by any pains or skill of his own. There is a spirit indeed in man (a reasonable soul and a faculty of reasoning) But the inspiration of the Almighty giveth understanding, Job 32.8. Not that Agur neglected the means of knowledge, or put off the study of it (as Solomon's fool, Prov. 24.7.) from a conceit of the impossibility of reaching to it. Neither yet was he of their mind of whom Augustine makes mention, that they cast off the care 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 the Philosopher that plucked out his eyes, to avoid the danger of uncleanness. Sed nihil aliud egit quàm quod fatuitatem suam urbi manifestam fecit, saith Tertullian, wherein he proclaimed his own folly to all the country. But holy Agur here assures us, that flesh and blood never revealed these high things that follow unto him, but as Paul was an Apostle, so was he a Prophet not of men, neither by man, but by Jesus Christ and God the Father, Gal. 1.1. even the Father of light, Jam. 1.17. In Natures School nothing is to be learned concerning Ithiel and Ucal. Saint Augustine though much taken with Cicero's Hortensius, yet because he found not the name of Christ in it, he could not so heartily affect it. The Philosophers much magnify the mind of man as full of Divine light and perspicacy; when the truth tells us that it is

There is nothing great in the earth but man, nothing in man but his mind: Si consque scandis, caelum transcendis (said Fav • rinus the Philosopher) if you get up thither, you ascend beyond heaven. But Agur had not so learned Christ. He talks of natural blindness and other evils born with him. Erras si tecum vitia nasci putes; supervenere, ingesta sunt. You are out Agur (saith Seneca ) if you talk on that manner: blindness is not natural to you, but adventitious. Agur bewails his loss in Adam: This Natures eye never saw, and therefore heart never rued. Those that were born in hell, knew none other heaven, as the Proverb is. Agur tells us here, that he never learned true wisdom from any man, but must thank God for that measure thereof that he had attained to. On the contrary, Tully tells us, that inasmuch as every man acquires to himself that virtue that he hath, no wise man ever yet gave God thanks for it. And Seneca saith, It is of the gods that we live, but of ourselves that we live well and honestly. How different are the Saints in Scripture from the worlds wizards?

Nor have the knowledge of the holy] That is, of the Angels; as Dan. 4.13, 17. & 8.13. whom Jacob saw ascending and descending ( Gen. 28.12. compared with the next verse of this Chapter, and with John 1.51.) Moses made them looking intently into the Mercy Seat. Exod. 25.18, 19. Peter sets them forth as stooping down to look wishtly and earnestly into the Mystery of Christ, 1 Pet. 1.12. which was hid from them till the discovery, and ever since, that they are great students in it, Ephes. 3.10. But how should Agur or any man else due cannot tell the form and the quintessence of things, that cannot enter into the depth of the Flower, or the Grass he treads on, that cannot understand the nature and properties of so small a Creature as an Ant or Be, (Pliny tells of one that spent eight and fifty years in learning out the nature of the Be, and yet had not fully attained unto it) How is it possible, I say, that the wisest Naturalist should have the wit to enter into the deep things of God? Eye hath not seen, nor ear heard, &c. 1 Cor. 2.9.

Vers. 4. Who hath ascended up into heaven, or descended?] Who, but the Son of man which is in heaven, 1 Joh. 3.13? who, but the holy Angels upon that Son of man, the Ladder of life, Joh. 1.51? Who, but those that have (in some measure) the knowledge of those holy ones, verse. 3. the knowledge of God in Christ, which is life eternal, Joh. 17.3. Heaven aforehand? Holy Agur holds it out to us here, that to know heavenly things, is to ascend into heaven. Even Aristotle saith, that a little knowledge, (though but conjectural) about heavenly things, is to be preferred above much knowledge, though certain, about inferior things: and yet he knew no heaven beyond the moveable heavens, neither acknowledged anybody, or time, or place, or vacuum there. The truth is, no natural knowledge can be had of the third heaven, nor any help by Human Arts: for it is neither aspectable nor moveable. As no man hath seen God at any time, so, nor Heaven, the Throne of God: only the only begotten Son of God which is in the bosom of the Father, he hath declared both him and Heaven, Joh. 1.18. as that, there are many Mansions, Crowns, Scepters, Kingdoms, Glories, Beauties, Angelical entertainments, beatifical Visions, sweetest varieties, felicities, eternities. And yet all this, or whatsoever more can be said of Heavens happiness, is not the one half (as she said of Solomon's Magnificence) of what we shall find in that City of Pearl. To express it, is as impossible, as to compass the Heavens with a span, or contain the Ocean in a Nut-shel. Let there be continual ascensions thither in our hearts: let us lift up hearts and hands to God in the Heavens, and he will shortly send his Chariots for us, as Joseph did for his Father: fetch us riding upon the Clouds, convoy us by his Angels thorough the air, as thorough the enemies Country, and puts us into that Panegyris, that General Assembly, and solemn celebrity of holy and happy souls, Heb. 12.23. As in the mean space, how should we every day take a turn or two with Christ upon Mount Tabor? get up to the top of Pisgah with Moses, and take a prospect of Heaven? turn every solemnity into a School of Divinity? Say, as Fulgentius, when he saw the Nobility of Rome sit mounted in their bravery, Si talis est Roma terrestris, qualis est Roma caelestis? If Rome be such a glorious place, what is Heaven? What Music may we think there is in Heaven, said another good soul, when he sat and heard a good Consort of Music. This, this is the principal end, and most profitable use of all Creatures! Cum scalae nobis & alae fiant, when they become Ladders and Wings to us, to mount up to Heaven.

Who hath gathered the Wind in his fists, &c.] None but God the great Wonder-worker, the right Aeolus, that bringeth the winds out of his treasures, Psal. 135. and bids them at his pleasure Peace and be still. We read of a Whirlwind raised by the Devil, Job 1.19. and of a Tempest laid by the Magicians. Herodotus in Poly • nia. But it cannot be said, as 1 King. 19.11. that God was not in that Wind: for he hath the royalty of all the Creatures, though he suffer the Devil to play Rex sometimes, for ends best known to himself.

Who hath bound the waters in a garment] Those above the Firmament, in Clouds (thorough which they distill and drop down, as water would do if bound up in a garment) those below in Chanels and Bottles, as the Psalmist hath it. Water is naturally above the earth, as the garment above the body: and would (but for the providence of God) prove as the shirt made for the murthering of Agamemnon, where the head had no issue out, &c. See my notes on Gen. 1.

What is his name] God is above all name (to speak properly.) When Manoah enquires after his name, the answer is, 'It is Wonderful: that is, I am called as I am called; but such is thy weakness that it passeth thy conception: this Ocean will not be measured by thy Muscle-shel. Multa nomina & lumina sibi finxerunt Infideles. The Heathens had many names for their Dunghil-deities: but the Africans called an unknown God whom they worshipped, Amon, that is, Heus tu quis est? Hark, who art thou? as Plutarch relateth.

And what is his Sons name?] Christ hath many names in holy Scripture, as Isa. 9.6, 7. So Jehovah our righteousness, Messiah the Prince, Dan. 9. whereunto answereth in the New-Testament, the Lord Christ: but who can declare his generation? Isa. 53.8. whether that eternal generation, or that in the fullness of time, the mystery whereof was beyond words? Our safest eloquence here will be our silence, our greatest knowledge a learned ignorance. Only we have here a clear testimony of the distinction of the Persons; and that the Son is co-equal and con-substantial with the Father, since He is also (as the Father) above all name and notion.

If thou canst tell] But so can none: No man knoweth the Son but the Father, neither doth any man know the Father but the Son, and he to whom the Son will reveal him, Matth. 11.27. The Son is so like the Father here, that if you know the one, ye cannot but know the other, Joh. 14.7, 8, 9. Milk is not so like milk. Non tam ovum ovo simile. He is the brightness of his Fathers glory, and the express Image of his Person, Heb. 1.3. See the Note there. And if we desire a glass wherein to behold the face of God the Father, and of his Son, here is one held forth in the next verse.

Vers. 5. Every word of God is pure: he is a shield] Albeit all the sacred sentences contained in this blessed book are pure, precious, and profitable, yet as one star in Heaven out-shineth another, so doth one Proverb another, and this is among the rest, velut inter stellas, luna minores, an eminent sentence often recorded in Scripture, and far better worthy than ever Pindarus his seventh Ode was, to be written in letters of gold. Every word of God is pure, purer than gold tried in the fire, Rev. 3.17. purer than silver tried in a furnace, and seven times purified, Psal. 12.6. Julian (therefore that odious Apostate) is not to be hearkened to, who said, there was as good stuff in Phocillides, as in Solomon, in Pindarus his Odes, as in David's Psalms. Nor is that brawling dog Porphyry to be regarded, who blasphemously accuseth Daniel the Prophet, and Matthew the Evangelist, as writers of lies. Os durum! The Jesuits (some of them) say little less of Saint Paul's Epistles; which they could wish by some means censured and reformed, as dangerous to be read, and savouring of heresy in some places. Traditions they commonly account the touch-stone of doctrine, and foundation of faith; the Scriptures to be rather a Commonitorium (as Bellarmine calls it) a kind of storehouse for advice, then Cor & animam Dei, the heart and soul of God, as Gregory calls them, a Fortress against Errors, as Augustine. The Apostle calleth concupiscence sin; at non licet nobis ita loqui: but we may not call it so, saith Possevine the Jesuit. The Author to the Hebrews saith, Marriage is honorable among all men: but the Rhemists on 1 Cor. 7.9. say, that the marriage of Priests is the worst sort of incontinency. Christ saith, the Sin against the Holy Ghost hath no remission. Bellarmine saith, that it may be forgiven. The Council of Constance comes in with a non-obstance against Christ's institution; withholding the Cup from the People at the Sacrament. And a Parisian Doctor tells us, that although the Apostle would have sermons and service celebrated in a known tongue, yet the Church for very good cause hath otherwise ordered it. Bishop Bonners Chaplain called the Bible in scorn, his little pretty God's book, and judged it worthy to be burnt, tanquam doctrina peregrina, as strange doctrine. Gilford and Reynolds said it contained some things profane and apocryphal. Others have styled it the mother of heresy, and therefore not fit to be read by the common people, lest they suck poison out of it. Prodigious blasphemy! Of the purity and perennity of the holy Scriptures, See more in my True treasure, pag. 85.139.

He is a shield to them that put their trust in him] See Gen. 15.1. with the note, and Prov. 29.25.

Vers. 6. Add thou not unto his words] As the Jews at this day do by their traditions, which they arrogantly call Mashlamnutha, Completio, perfectio, because they think that thereby the Law is completed and perfected, as the Artemonites, (and after them the school-men) corrupted the Scripture out of Aristotle and Theophrastus, turning all into questions and quillets. As Mahomet joined his Alfurta, his service book, an horrible heap of all blasphemies, to the three parts of holy Scripture (as he divides them) the Law, Psalms, and Gospel: As the Papists add their human inventions, and unwritten verities, which they equalize unto, if not prefer before the book of God, as appears by that Heathenish decree of the Council of Trent. And when at the Council of Basil, the Hussites denied to receive any doctrine that could not be proved by Scripture; Cardinal Cusan answered that Scriptures were not of the being of the Church, but of the well-being, and that they were to be expounded, according to the current rite of the Church; which if it change its mind, the judgment of God is also changed. Lastly, such add to God's Word, as wrest it, and rack it, making it speak that which it never thought: causing it to go two miles where it would go but one; gnawing and tawing it to their own purposes, as the Shoo-maker taws his upper-leather with his teeth. Tertullian calls Marcion the heretic, Mus Ponticus, of his arroding and gnawing the Scripture, to make it serviceable to his errors.

Lest he reprove thee] Both verbally and penally; both with words and blows. Lest he severely punish thee, as one that adds to his will, or imbaseth his coin.

And thou be found a liar] As all Popish forgers and foysters at this day are found to be. God hath ever raised up such as have detected their impostures, and vindicated the purity and perfection of the sacred Scriptures.

Vers. 7. Two things have I required of thee] Two special requests he had among many: for our present condition is a condition of singular vanity and indigency; we get our living by begging; and are never without somewhat to be required of God; never without out wants and aylments, and suits for supplies.

Deny me them not] See here both his familiarity with God in Prayer, and his importunity: for a lazy Sut • r begs a denial: Agur therefore re-enforceth his request: it was honest, else he would never have begun it: but being so, he is resolved to follow it. So doth David with his one thing which he did desire, and he would desire, Psal. 27.4. he would never give it over. So Jacob would have a blessing, and therefore wrastles with might and slight: and this he doth in the night and alone, and when God was leaving him, and upon one leg. He had a hard pull of it, and yet he prevailed. Let me go, saith God: No, thou shalt not go, saith Jacob, till I have my request. It is not unlawful for us to be unmannerly in Prayer, to be importunate, and after a sort impudent, Luke 18.8. Was not the Woman of Canaan so? Matth. 15.22. She came for a Cure, and a Cure she would have: and had it too, with an high commendation of her heroical faith. Christ, he was no Penny-father, he had more blessings than one, even the abundance of Spirit for them that ask it. When poor men make requests to us, we usually answer them as the Echo doth the voice, the answer cuts off half the Petition: if they ask us two things, we think we deal well if we grant them one. Few Naaman's, that when you beg one talent, will force you to take two. But God heaps mercies upon his Suppliants: and blames them for their modesty in asking. Hitherto you have asked me nothing. Nothing to what you might have done, and should have had. Ask that your joy may be full. Thou shouldst have smitten five or six times (said the Prophet to the King of Israel, that smote thrice only) then hadst thou smitten Syria till thou hadst consumed it.

Before I die] q. d. I intend to be a daily Suter for them whilst I live: and when I die, I shall have no more to do in this kind. Everyone as he hath some special grace or gift above others, and as he is dogged with some special temptation or violent corruption, so he hath some great request. And God holds him haply in hand about it all his life-long, that he may daily hear from him, and that a constant intercourse may be maintained. Thus it was with David, Psal. 27.4. and with Paul, 2 Cor. 12.8, 9. In this case we must resolve to give God no rest, never to stand before him, but ply this Petition: and yet take heed of prescribing to him, of limiting the holy one of Israel: say with Luther, Fiat voluntas mea: Let my will be done: but then he sweetly falls off, with Mea voluntas, Domine, quia tua. My will Lord, but because it is, and no further than it is thy will too.

Vers. 8. Remove far from me vanity and lies] i. e. All sorts of sins, those lying vanities that promise much happiness to those that pursue them, but perform little enough: shame at the best, but usually death, Rom. 6.21, 23. Free me both from the damning, and from the domineering power of sin, both from the sting and stain of it, from the guilt and filth, from the crime and curse, from the power and punishment. Let my person be justified, and my lusts mortified. Forgive me my trespasses, and deliver me from evil.

Give me neither Poverty nor Riches] So that God must give to be poor as well as to be rich. He makes holes in the Money-bag, Hag. 1.6. and he stops the secret issues and drains of expense, at which men's estates run out, they know not how nor when. Agur would have neither Poverty (for the many inconveniences and discomforts that attend it) nor yet riches, (for the many cares, cumbers, and other evils not a few that follow them) but a mediocrity, a competency, a sufficiency without superfluity. A state too big (he knew) is troublesome, as well as a shoe too big for the foot. They say, it is not the great Cage that makes the Bird sing: sure we are, it is not the great estate that brings always the inward joy, the cordial contentment. Glass keeps out wind and rain, but lets in the light, and is therefore useful in building. A moderate estate is neither so mean, as to expose a man to the injuries, nor so great, as to exclude a man from the influence of heaven. A staff may help a Traveler, but a bundle of sta • es may be a burden to him: so may too great an estate to a godly man.

Feed me with food convenient for me] Heb. with food of mine allowance, or which thou seest fit to allow me: so much as my demensum comes to, the piece that thou hast cut for me, the portion that belongs unto me, the bread of the day for the day; Give me daily bread, that I may in diem vivere, as Quintilian saith the Birds do, the little Birds, that have their meat brought in every day by their Dams without defeatment. And hereunto the original here seems to allude. Pomponius Atticus thus defineth riches, Divitiae sunt, ad legem naturae composita paupertas. Riches are such a Poverty or Mediocrity, as hath enough for Natures uses. If I may have but offam & aquam, a morsel of meat, a mouthful of water, and convenient clothing, I shall not envy the richest Croesus or Crassus upon earth. See the notes on Matth. 6.11. and 1 Tim. 6.8.

Vers. 9. Lest I be full and deny thee, &c.] Fulness breeds forgetfulness, saturity security, Deut. 32.15. See the note there, and 1 Tim. 6.17. with the note; Every grain of riches hath a vermin of pride and ambition in it. A man may desire them, as one desires a ship to pass over the Sea, from one Country to another. But to many they prove hindrances to Heaven, remora's to religious practices. Many in their low estate could serve God, but now resemble the Moon, which never suffers eclipse but at her full; and that is by the earths interposition between the Sun and herself. Even an Agur full fed may grow wanton, and be dipping his fingers in the Devils sauce: yea so far may he forget himself, as to deny the Lord (or as the Hebrew hath it, bely him ) disgrace his house-keeping, and cast a slur upon his work and wages by his shameful apostasy; yea (as Pharaoh -like) to ask, who is the Lord? as if such were petty-gods within themselves, and could by the help of their Mammon do well enough without him. Solomon's wealth did him more hurt than his wisdom did him good, Eccles. 2. It was his abundance that drew out his spirits, and dissolved him, and brought him to so low an ebb in grace.

Or, lest I be poor and steal] Necessity is an hard weapon; we use to say, Hunger is an evil Counselor; and Poverty is bold or daring, as Horace calls it. The baser sort of people in Sweden do always break the Sabbath, saying, that it is only for Gentlemen to keep that day. And the poorer sort amongst us (some of them I mean that have learned no better) hold theft in them, Petrilarceny at least, a peccadillo, an excusable evil; for either we must steal, say they, or starve: the belly hath no ears, our poor children must not pine and perish, &c. And truly men do not despise (i. e. not so much despise ) a Thief, if he steal to satisfy his soul when he is hungry, saith Solomon (Prov. 6.30.) in his argument that an Adulterer is worse than a Thief: though a Thief be bad enough, shut out of Heaven, 1 Cor. 6.9. But if he steal for necessity ( 〈 in non-Latin alphabet 〉 , saith the Greek Proverb, there is no remedy but a barking stomach must be quieted) men do the more excuse him, à tanto, though not à toto. But God saith flat and plain, Thou shalt in no case steal. Let him that stole steal no more, but let him labor with his hands, and depend upon God's Providence: let him prefer affliction before sin, and rather die than do wickedly. But want is a sore temptation, as Agur feared, and that good man felt, mentioned by Master Perkins, who being ready to starve, stole a Lamb: and being about to eat of it with his poor Children, and (as his manner was afore-meat) to crave a blessing, durst not do it: but fell into a great perplexity of conscience, acknowledged his fault to the Owner, and promised restitution; if ever able to make it.

And take the name of my God in vain] He saith not, lest I being poor, steal and be fined, burnt in the hand, whipped, &c. No; but lest I take thy name in vain; that is, cause thy name to stink among the ungodly, open their mouths, break down the banks of blasphemy, by such a base sin committed by such a forward Professor. Good men take God's Name in vain, no way so much, as by confuting and shaming their Profession, by a scandalous conversation, such as becometh not the Gospel of Christ; Moreover, they count sin to be the greatest smart in sin; as being more sensible of the wound they therein give the glory of God, than of any personal punishment.

Vers. 10. Accu • e not a servant unto his Master] Unless it be in an Ordinance, for the benefit of both. Much less may we falsely accuse Wives to their Husbands (as Stephen Gardener and other Court-parasites did King Henry the eighth his Wives to him, of Adultery, Heresy, Conspiracy, &c.) Children to their Parents (as the Jesuits, the Popes Blood-hounds did Charles, eldest Son of Philip King of Spain, for suspicion of Heresy: whereupon he was murdered by the cruel Inquisition) one friend to another, a sin that David could not endure, Psal. 101. and Christ the Son of David as deeply disliked it in the Pharisees, those make-bates, that by accusing his Disciples to him one while, and him to his Disciples another while, sought to make a breach in his Family, by setting off the one from the other.

Lest he curse thee, and thou be found guilty] Lest to cry quittance with thee, he rip up thy faults, such as it will be for thy shame,

He that speaketh what he should not, shall hear of what he would not. Put them in mind to speak evil of no man, falsely and rashly, without cause and necessity. And why? For we ourselves also (even I, Paul, and thou Titus) were sometimes foolish, disobedient, &c. Tit. 3.1, 2, 3. and may haply hear of it to our shame and sorrow, (if we irritate others thereunto) by way of recrimination.

Vers. 11. There is a generation that curseth their father] An evil and an adulterous generation doubtless, a bastardly brood, as were those in the Gospel: a generation of Vipers that make their way into the world by their Dammes death. These monsters of men are doomed to destruction, Levite. 20. Hell gapes for them, as also it doth for such as revile or denigrate their Masters, Magistrates, Ministers, Benefactours, Ancients. There is a certain Plant which our Herbalists call Herbam impiam, or wicked endweed, whose younger branches still yield flowers to over-top the elder. Such weeds grow too rife abroad: It is an ill soil that produceth them. But of this, before.

Vers. 12. There are a generation that are pure, &c.] As the ancient Puritans the Novatians, Donatists, Catharists, Illuminates. Non habeo Domine cui ignoscas, said one Justitiary, I have done nothing Lord that needs thy pardon. Ye are those that justify yourselves, saith Christ to the Pharisees. All these things have I done from my youth, what want I yet? said one of them, that far over-weened his own worth, and ra • ed himself above the market. In all my labors they shall find none iniquity in me: (saith guilty Ephraim) that were sin, Hos. 12.8. that were a foul business to find iniquity in Ephraim, whose iniquities were (yet) grown over his head, as appears throughout that whole Prophecy. That Man of Sin the Pope, will needs be held sinless, and sundry of his Votaries say, they can supererrogate. And are there not amongst us even amongst us, such Sinners before the Lord, that stand upon their Pantofles, and proudly ask, who can say, black is their eye? There is a generation of these, that is, a continual succession of them. Such dust-heaps you may find in every corner.

And yet is not washed from their filthiness] Either of flesh or spirit; they wallow in sin like Swine, and welter in wickedness, which is filth and blood, Isa. 4.4. the vomit of a Dog, 2 Pet. 2.22. the excrement of the Devil, the superfluity or garbage of naughtiness, and the stinking filth of a pestilent Ulcer, as the Greek words used by St. James, chap. 1.21. do signify. The whole world lieth in wickedness, 1 Joh. 5.19. as a Lubber in a Lake, as a Carcase in its slime. Nil mundum in mundo: and yet who so forward to boast or their good hearts to Godward?

Vers. 13. Oh how lofty are their eyes] The eyes are the seat of pride and disdain, which peep out at these windows. The Hebrews have a saying, that a man's mind is soonest seen in oculis, in loculis, in piculis, in his eyes, expenses, cups. See chap. 6.17.

Vers 14. There is a generation whose teeth, &c.] These are sycophants, and greedy gripers, of whom before, often, in this book. In the year 1235. there were spread through England certain Roman usurers, called Caursin • quasi capientes ursi, devouring bears (quoth Paris ) who had entangled the King, Nobles, and all that had to do with them. These were called the Popes Merchants.

Vers. 15. The Horse-leech hath two daughters] That is, two forks in her tongue, whereby she first pricketh the flesh, and then sucketh the blood. Hereunto Solomon seemeth to resemble those cruel cormorants spoken of in the former verse. By the horse-leech some understand the devil, that great red Dragon, red with the blood of souls, which he hath sucked and swallowed, 1 Pet. 5.8. (seeking whom he may let down his wide gullet, whiles he glut-gluts their blood, as the young Eaglets are said to do ( Joh. 39.30.) by a word made from the sound.) By the horse-leeches two daughters they understand, Covetousness and Luxury: whom the devil hath long since espoused to the Romish Clergy.

Vers. 16. The grave] Which in Hebrew hath its name of craving. It is a Sarcophagus, feeds on flesh, and it as little appears as once in Pharaohs lean kine; or as in those that having a flux, take in much, but are neither fuller nor fatter. The word here used, may be rendered Hell, called by the Latins, Infernus ab Inferendo, from the devils continual carrying in souls to that place of torment.

And the barren womb] Barren women are most desirous of children, which yet are certain cares, but uncertain comforts. How impatient was Rachel? how importunate was Hannah? One hath well observed, that the barren women in Scripture had the best children, as being the fruit of their faith, and the product of their prayers. The Vulgar renders it, Os vulva, and Mercer Orificium matricis, referring it not to barren, but to incontinent women; such as was Messala, and other insariate punks, quarum libido non expletur virili semine vel coitu.

The earth that is not filled with water] That can never have enough at one time, to serve at all times. That is a strange earth or country that Pliny speaks of, ub siccit as dat lutum, imbres pulverem, where drought makes dirt, and rain causeth dust. And yet so it is with us (saith a Divine.) The plentiful showers of God's blessings rained down upon us, are answered with the dusty barrenness of our lives. The sweet dews of Hermon have made the hill of Zion more barren. Oh I how inexcusable shall we be? &c.

And the fire that saith not, It is enough] Fire is known to be a great devourer, turning all combustibles into the same nature with itself. How many stately Cities hath this untamable element turned into ashes? It is an excellent observation of Herodotus, that the sparks and cinders of Troy are purposely set before the eyes of all men, that they might be an example of this Rule; That great sins bring great punishments from God upon the sons of men. Scipio having set Carthage on fire, and beholding the burning, foresaw and bewailed the destiny of Rome: which as it hath been often burnt already, so it shall be shortly to purpose: the Kings, mariners, and merchants, standing aloof and beholding the smoke of her burning, Rev. 17.16. and 18.8, 9. God will cast this rod of his wrath into the fire, burn this old whore, that hath so long burnt the Saints for Heretics, and refused to be purged by any other nitre or means whatsoever: therefore all her dross and trash shall pass the fire. This is so plain a truth, that even the Papists themselves subscribe to it. Hear what Ribera a learned Jesuit saith, Roma • non solum o • pristinam impietatem, &c. That Rome as well for its ancient impiety, as for its late iniquity, shall be destroyed with an horrible fire, it is so plain and evident, that he must needs be a fool that doth but go about to deny it.

Vers. 17. The eye that mocketh at his Father] As Ham did at Noah. And despiseth to obey his mother, or, despiseth the wrinkles of his mother, as some read it, that looks upon her with disdain, as an old withered fool.

The Ravens of the valley shall pick it out] God takes notice of the offending member, and appoints punishments for it: By the Law such a child was to be put to death, and here is set down what kind of death, hanging upon a tree, which the Greeks also call a being cast to the crows or ravens. Thus the Scripture is both Text and gloss: one place opens another; the Prophets explain the Law, they unfold and draw out that Arras that was folded together before. The ravens of the valleys or brooks are said to be most ravenous; and the young Eagles or Vultures smell out carcases, and the first thing they do to them, is to pick out their eyes. Effossos oculos voret atro guiture corvus. They are cursed with a witness whom the holy Ghost thus curseth in such emphatical manner, in such exquisite terms. Let wicked children look to it, and know, that Vultu saepe laeditur pietas, as the very Heathens observed: that a proud or paltry look cast upon a parent, is a breach of piety punishable with death, yea with a shameful and ignominious death. Let them also think of those infernal ravens and vultures, &c.

Vers. 18. There be three things which are too wonderful] The wisest man that is, cannot give a reason of all things: as of the ebbing and flowing of the sea, of the colors in the rain-bow, of the strength of the nether chappe, and of the heat in the stomach, which consumeth all other things, and yet not the parts about it. Agur here confesseth himself gravelled in four things at least, and benighted.

Vers. 19. And the way of a man with a maid] That is, either with a close and chaste virgin, that is kept close from the access of strangers, and goes covered with a veyl; or else with a maid, that though deflowered, yet would pass for a pure virgin, and is so taken to be till her lewdness is discovered. It is expressly noted of Rebecca to her commendation, that though fair to look upon, yet she was a virgin, neither had any man known her, Gen. 24.16. there are that pass for virgins, and yet it cannot be said of them, that man never knew them.

Vers. 20. So is the way of an adulterous woman] The strumpet when she hath eaten stolen bread, hath such dexterity in wiping her lips, that not the least crumb shall stick to them, for discovery. So that Agur here shows it to be as hard to find it out, as the way of an Eagle in the air, the way of a serpent on a rock, &c. Unless taken in the manner, she stoutly denies the action. And if so taken, yet

Vers. 21. For three things the earth is disquieted] Such trouble-towns are odious creatures, the places where they live, long for a vomit to sp • e them out. As they live wickedly, so they die wishedly, there is a good worlds-riddance of them, as there was of Nabai, and of those in Job 27.23. with 15. who were buried before half-dead; being hissed and kicked off the stage of the world, as Phocas was by Heraclius.

And for four which it cannot bear] The very axle-tree of the world is even ready to crack under them, the earth to open and swallow them up.

Vers. 22. For a servant when he reigneth] As Jeroboam, Saul, Zimri, Herod, Heliogabalus, Phocas. See the Note on chap. 19.10. Vespasian only of all the Emperors, is said to have been better for his advancement.

For a fool when he is filled with meat] When his belly is filled with God's hid treasure, Psal 17.14. when he prospers and hath what he will. Prosperity is hard meat to fools, they cannot digest it. They grow giddy (as weak heads do after a cup of generous wine) and lay about them like mad-men: the folly of these rich fools, is foolishness with a witness, Prov. 14.24. See the Note there.

Vers. 23. For an odious woman when she is married] Such an one was Peninnah, who vexed good Hannah, to make her to thunder, as the Original hath it. Such was Jezebel, Herodias, Messalina Wife to the Emperor Claudius, who was her Agent to effect her sinful purposes, and her Patient to sustain her lewd conditions. She compelled also other Roman Ladies to be as lewd as herself, and those that would not, she hated, and banished them from the Court

And an hand-maid that is heir to her mistress] That succeeds her in the Marriage-bed: her good and her blood will rise together, as we see in Hagar. Hence that counsel of the Greek Poet:

Such Hens will be apt to crow, such Wives to breed disturbance in the Family.

Vers. 24. There be four things] made up thus in quaternions (as the 119. Psalm is in octonaries, and those in an Alphabetical order) for help of memory.

Which are little upon the earth, but exceeding wise] God is maximus in minimis, very much seen in the smallest Creatures. In formicis major anima quàm in Elephantis, in nanis quàm in gigantibus. The soul is more active in Ants than Elephants, in Dwarfes than in Giants. Who hath despised the day of small things? Zech. 4.10.

The Creatures, next to the Scriptures, are the best Lay-man's-Books; whereby we may learn to know God and ourselves savingly. Ask now the beasts, and they shall teach thee; and the Fowls of the Heaven, and they shall tell thee, Job 12.1.

Vers. 25. The Ants are a people not strong] A feeble folk, but notable for their fore-cast. See chap. 6.6, 7. Let us be so, but specially in Spirituals.

Vers. 26. The Conies are but a feeble folk] But what they want in strength, they have in wisdom, whiles they work themselves holes and burroughs in the earth, Gaudet in effossis habitare cuniculus antris, secures herself in the rocks and stony places; It shall be our wisdom to work ourselves into the rock Christ Jesus, where we shall be safe from hellish hunters.

Vers. 27. The Locusts have no King] They are all belly, which is joined to their mouths, and endeth at their tayls: hence they make such havoc where they come in those Eastern-countries. See Joel 2. where they are called God's great army. For though they have no King to command them, yet they go forth by bands, and march all in a company, to teach men concord and combination in lawful affairs and attempts. For,

Those Locusts in the Revelation (whereby is meant the Popish Clergy) have their King Ahaddon, the Pope, Revel. 9.11. to whom they appeal from their lawful Sovereign; yea the rebellion of a Clergy-man against his Prince, is not treason saith Sa the Jesuit, quia non est Principi subjectus, because he is the Popes subject. And when the English Clergy whipped King Henry the second for a Penance for Beckets death, one of the Popes Legates said unto him, Domine, noli minari, &c. Sir, never threaten us, for we fear no menaces of men, as being of such a Court as useth to command Kings and Emperors.

Vers. 28. The Spider taketh hold with her hands] Some render it the Ape: and the Hebrew Semamith is somewhat like the Latin Simia, a Creature that is very witty, active, and imitative, taking hold with his hands (such as they are) and doing strange feats; being therefore much in Kings Palaces, who delight to look upon them, as Solomon did for recreation. If we take it for the Spider, she doth her work painfully and curiously, spins a finer thread than any woman can do, builds a finer house than any man can do, in manner and form like to the tent of an Emperor. This base Creature may teach us this wisdom, saith one, not to be bunglers or slubberers in our works, but to be exact in our Trades, and labor so to excel therein, that our doings may be commendable and admirable.

Vers. 29. There be three things that go well] And all for our learning, to teach us in our several stations to deport ourselves in all gravity, maintain our dignity, and show our magnanimity. Only let your conversation be as becometh the Gospel of Christ, saith Paul, Phil. 1.27. There is a 〈 in non-Latin alphabet 〉 , a comliness and suitableness of carriage belongs to every calling, and this must be carefully kept. Vellem si non essem Imperator, said Scipio to one that offered him an Harlot, I would, if I were not a General. And remember that thou art a Kings Son, said Menedemus to Antigonus: that will be a retentive to thee from unseemly practices. Should such a man as I fly? Neh. 6.11. — & Turnum fugientem haec terra videbit? It is a pusilanimity to yield so much to men: The Lion will not alter his gate, though he die for it. We should learn regnum in pectore gerere, to be of noble resolutions. It is a common saying amongst us, Such a man understands himself well, that is, he understands his place, worth, dignity, and carries himself accordingly.

Vers. 32. Lay thy hand upon thy mouth] That is, better bethink thyself, commune with thine own heart, and be still. Repent thee, as Job did in like case, chap. 39.37, 38. Quem paenitet peccasse, pene est innocens. It is not the falling into the water that drowns one, but the lying in it.

Vers. 33. So the forcing of wrath] Too much stirring in an offensive matter bringeth forth brawling, lawing, warring, fighting. Patientia laesa fit furor. The most patient that is may be put beyond all patience if much provoked. Abner bare long with Asahel, but sped him at length. Abused mercy turns into fury. See Prov. 15.1.

CHAP. XXXI. Vers. 1. The words of King Lemuel]

LEmuel's Lesson, Bathsheba's Catechism. Lemuel she calls him, because God had owned him; (2 Sam. 7.14. I will be his Father, and he shall be my Son) and was with him so long as he was with God, according to 2 Chron. 15.2. Indeed when he grew discinct and dissolute, then God's soul sat loose to him, and was disjointed from him, Jer. 6.8. and the rather, because he had had the benefit of better education. His father had taught him, and had taken much pains with him, Prov. 4.4. His mother also had counseled and cautioned him betimes, not to give his strength to Wine and Women. And yet he was most inordinate in his love to these two, Eccles. 2. This was almost as great an aggravation of his Sin, that he had been better taught and brought up, as that other, that he forsook the Lord that had appeared unto him twice. The words of King Lemuel they are called, because though composed by his Mother, yet for his use in the same sense, as Psal. 127. is styled, A song of degrees of Solomon, or for Solomon, though made by his Father: who tells him there, that which he found true by experience. Loe, children are an heritage of the Lord, &c. for by all his Wives, Solomon had none but one Son, and him none of the wisest neither.

Vers. 2. What, my son! and what, the son of my womb!] An abrupt speech, importing abundance of affection; even more than might be uttered. There is an Ocean of love in a Parents heart, a fathomless depth of desire after the Childes welfare, in the mother especially. Some of the Hebrew Doctors hold, that this was Bathsheba's speech to her son after his fathers death: when she partly perceived which way his Genius leaned and lead him: that then she schooled him in this sort, q. d. Is it even so my son, my most dear son, &c. O do not give thy strength to women, &c.

Vers. 3. Give not thy strength to women] Waste not unworthily the fat and marrow of thy dear and precious time, the strength of thy body, the vigor of thy spirits, in sinful pleasures, and sensual delights. See chap. 5.9.

Nor thy ways to that which destroyeth Kings] Venery is called by one, Deaths best Harbinger. It was the destruction of Alexander the great, of Otho the Emperor (called for his good parts otherwise, Miraculum mundi) of Pope Sextus the fourth, (qui decessit tabidus voluptate, saith the Historian, died of a wicked waste) and of Pope Paul the fourth, of whom it passed for a Proverb, Eum per candem partem animam profudisse per quam acceperat. The Lacedaemonian Common-wealth, was by the hand of Divine Justice utterly overturned at Leuctra, for a rape committed by their Messengers on the two Daughters of Scedosus. And what befell the Benjamites on a like occasion, is well known out of Judge. 20. that I speak not of the slaughter of the Shechemites, Gen. 34. &c.

Vers. 4. It is not for Kings to drink wine] i. e. To be drunk with Wine, wherein is excess, Ephes. 5.18. where the Apostle determines excessive drinking to be down-right drunkenness, viz. when as Swine do their bellies, so men break their heads with filthy quaffing. This, as no man may lawfully do, so least of all Princes: for in maxima libertate minima est licentia. Men are therefore the worse, because they are bound to be better.

Nor for Princes strong drink] Or as some read it, where is the strong drink? It is not for Princes to ask such a question. All heady and intoxicating drinks are by statute here forbidden them. Of Bonosus the Emperor it was said, that he was born, non ut vivat, sed ut bibat, not to live, but to drink; and when, being overcome by Probus, he afterwards hanged himself, it was commonly jested, that a tankard hung there, and not a man. But what a Beast was Marcus Antonius, that wrote (or rather spewed out) a book concerning his own strength, to bear strong drink? And what another was Darius King of Persia, who commanded this inscription to be set upon his Sepulcher, I was able to hunt lustily, to drink wine soundly, and to bear it bravely? That Irish Rebel Tiroen, Anno 1567. was such a Drunkard, that to cool his body when he was immoderately inflamed with Wine and Uskabagh, he would many times be buried in the earth up to the chin. These were unfit men to bear rule.

Vers. 5 Lest they drink and forget the Law] Drunkenness causeth forgetfulness, (hence the Ancients feigned Bacchus to be the son of forgetfulness ) and stands in full opposition to reason and religion: when the Wine is in, the Wit is out. Seneca saith, that for a man to think to be drunk, and yet to retain his right reason, is to think to drink rank poison, and yet not to die by it.

And pervert the judgment, &c.] Pronounce an unrighteous sentence: which when Philip King of Macedony once did, the poor woman, whose cause it was, presently appealed from Philip now drunk, to Philp when he should be sober again. The Carthaginians made a Law, that no Magistrate of theirs should drink wine. The Persians permitted their Kings to be drunk one day in a year only. Solon made a Law at Athens, that drunkenness in a Prince should be punished with death. See Eccles. 10.16, 17.

Vers. 6. Give strong drink to him, &c.] To those that stand at the bar, rather than to them that sit on the bench. Wine maketh glad the heart of man, Judge. 9.13. Psal. 104.15. Plato calls Wine and Music the 〈 in non-Latin alphabet 〉 : Mitigaters of men's miseries. Hence that laudable custom among the Jews at Funerals, to invite the friends of the deceased to a feast, and to give them the cup of consolation, Jer. 16.7. And hence that not so laudable, of giving Wine, mingled with Myrrh, to crucified Malefactors, to make them die with lesssense. Christ did not like the custom so well, and therefore refused the potion. People should be most serious and sober when they are to die: since in Death, as in War, non licet bis errare, if a man miss at all, he misses for all and forever. Vitellius therefore took a wrong course, who looking for the messenger Death, made himself drunk to drown the fear of it.

And Wine unto those that be of heavy hearts] Heb. bitter of spirit, as Naomi was, when she would needs be called Marah, Ruth 1.20. as Hannah was, when she pleaded that she had neither drunk Wine nor strong drink (though at that time she had need enough of it) but was a Woman of a sorrowful spirit, 1 Sam. 1.15. as David was, when his heart was leavened and soured with the greatness of his grief: and he was pricked in his reins, Psal. 73.21. This grief was right, because according to God, 2 Cor. 7.11. so was that bitter mourning, Zach. 10.12. and Peters weeping bitterly. These waters of Marah, that flow from the eyes of repentance, are turned into wine, they carry comfort in them; there is a clear shining after this rain, 2 Sam. 23.4. Such April -showers bring on May -flowers.

Vers. 7. Let him drink and forget his Poverty] And yet let him drink moderately too, lest he increase his sorrows, as Lot did, and not diminish them: for drunkenness leaves a sting behind it, worse than that of a Serpent, or of a Cockatrice, Prov. 23.32. Wine is a prohibited ware among the Turks: which makes some drink with scruple, others with danger; The baser sort, when taken drunk, are often bastinadoed upon the bare feet. And I have seen some, (saith mine Author) after a fit of drunkenness, lie a whole night crying, and praying to Mahomet for intercession, that I could not sleep near them, so strong is conscience, even where the foundation is but imaginary,

Vers. 8. Open thy mouth for the dumb] i.e. Speak wisely and freely for those that either cannot, or may not speak for themselves. Thus Nicodemus spoke for our Savior, Joh. 7.51. Paphnutius in the Council for the married Clergy, Pliny to Trajan for the persecuted Christians, the Elector of Saxony for Luther, &c. Oecolampadius saith, that wise men only open their mouths, for a fools mouth is never but open. Hence 〈 in non-Latin alphabet 〉 Gapers are put for fools in Lucian and Aristophanes.

Vers. 9. Plead the cause of the poor and needy] These are God's great care, as appears in many texts. Job comforted himself in this, that he had been eyes to the blind, feet to the lame, a father to the poor, &c. Ebedmelech is renowned for pleading the cause of the poor Prophet, and so should Pharaohs Butler have been if he had done it sooner. Master Holt who was of Counsel to Master Prynne (when so unjustly censured in the Star-chamber) but refused, (through cowardice) to sign his answer according to promise, being over-awed by the Prelates, bewailed his own baseness to his wife and friends▪ And soon after falling sick for conceit only of the miscarriage of that cause, he died, never going to the Star-chamber after that bloody sentence.

Vers. 10. Who can find a virtuous woman] Good Wives are rare commodities, and therefore precious and highly to be prized, even above Rubies. The Hebrews put rarum pro charo, as 1 Sam. 3.2. and Prov. 25.7. Let thy feet be precious in thy neighbors house, that is, let them seldom come there, lest thou become over-cheap and under-valued. It is easy to observe that the New-Testament affords more store of good Women than the Old. When Paul came first to Philippi, few or none came to hear him but women, Acts 6.13. but they drew on their husbands, and it soon became a famous Church. What a rare piece was Priscilla, who better instructed Apollo, ventured her life for Paul, Rom. 16.4. and was such a singular help to her husband, that she is mentioned before him, as the more forward of the two, Rom. 16.3? Like as was also Manoah's wife, and Nazianzens mother. Solomon's mother was behind none of them, as appears by this Poem, either composed by Solomon as a character of her (as some have thought) or else by herself, for his direction in the choice of a good wife, which would be worthy his pains, though he should fetch her as far as men do rubies, Procul prae unionibus precium ejus. What a way sent Abraham and Isaac for good Wives for their Sons!

Vers. 11. The heart of her husband doth safely trust in her] He is confident of her love, care, and fidelity: he dare trust her with his soul-secrets, &c. he doubteth not of her chastity, secrecy, or care to keep his family.

So that he shall have no need of spoil] i. e. of necessary commodities: for these she will provide as plentifully by her industry, as if she had shared in the spoils of a sacked and ransacked City. The Turks, when they took Constantinople, were so enriched, that it is a Proverb amongst them at this day, if any grow suddenly rich, to say, He hath been at the sacking of Constantinople.

Vers. 12. She will do him good and not evil, &c.] She is constant in her conjugal affection, and sticks to him, as Sarah did to Abraham, in all changes and chances whatsoever. She leaves not off her kindness to the living, and to the dead, Ruth 2.20. See that notable example of the Lady Valadaura in Lud. Vives.

Vers. 13. She seeketh wool and flax] This was held no shame for Solomon's wife. Augustus Caesar taught his Daughters to Spin and Card: he wore no Garments but what his Wife and Daughters made him. The like is reported of Charles the great. Spinster they say is a term given the greatest women in our Law. Rebecca was a dainty Cook, so was Tamar David's daughter, 2 Sam. 13. By Muhammad's Law, the grand Turk himself must be of some trade.

And worketh willingly with her hands] As if her hands did desire to do, what she put them to do: for so the Original soundeth; She worketh with the will of her hands. The vulgar renders it, with the counsel of her hands, as if her hands were oculatae. She discreetly and cheerfully rids her work, with fervor and fore-cast.

Vers. 14. She is like the Merchants ships] That is, she gets wealth apace, yea though she stir not off her stool, and studies how to buy everything at best hand, though she send far for it. Of the Low-Country-men it is said, Peterent coelum navibus Belgae, si navibus peti posset. So the good Houswife would do anything to further thrift.

Vers. 15. She riseth also while it is yet night] That is, betime in the morning, a great while before day, as our Savior also did to pray, Mark 1.35.

And a portion to her maids] She neither pines, nor pampers them: but allows them that which is sufficient. Three things saith Aristotle a man owes to his Servants, work, meat, and correction.

Vers. 16. She considereth a field and buyeth it] Here's is the fruit of her pains and providence. The Manus motitans, the stirring hand maketh rich, Pro. 10.4. and a wise woman buildeth her house, Prov. 14.1. See the Notes. She considers of the conveniency of this field, and then casts about how she may compass it.

Vers. 17. She girdeth her loins with strength] She flieth about her work, and sets on it with a courage. We have read of women, in whom besides their Sex, there was nothing woman-like or weak, such were Semiramis, Zenobia, Blandina, that brave Hungarian woman, who in an assault at the Siege of Buda, thrusting in among the Soldiers, upon the top of the Fort, with a great Sythe in her hand, at one blow struck off two of the Turks heads as they were climbing up the rampier. The like is reported of Marulla a Maid of Lemnos, who seeing her Father slain in the Gates of the City by the Turks, which hoped to have surprised it, took up the Weapons that lay by him, and like a fierce Amazon notably revenged his death.

Vers. 18. She perceiveth that her merchandize is good] She feels the sweet of it: and is heartened to redouble her diligence: as a Draught-horse feeling his load coming, draws the harder. The good soul doth the same. For having once tasted how sweet the Lord is, it can never have enough of him: but is carried after him with strength of desire, as the Doves to their Columbaries, as the Eagles to the Carcases, Psal. 84.1, 2, 3. No reason would satisfy Moses: but when God had done much for him, he must still have more, Exod. 33.12, 13, 14, 17, 18, 19. & 34.9.

Vers. 19. She layeth her hands to the Spindle] Notwithstanding her late purchase, and planting a vine-yard, verse. 16. and other out-businesses. See the Note on verse. 13. The two Cardinals Wolsie and Campeius coming from King Henry the eighth on a message to Queen Katharine of Spain, a little afore the divorce, found her with a skain of red silk about her neck, being at work with her maiden. And Queen Anne of Boleyn kept her Maids, and all that were about her, so busied in sowing and working, that neither was there seen any idleness then amongst them, nor any leisure to follow such pastimes as are usually in Princes Courts.

Vers. 20. She stretcheth out her hand to the poor] She laboreth with her hands to that purpose, Ephes. 4.28. and findeth by experience, that not getting, but giving is the way to thrive. See my common-place of Alms.

Yea she reacheth forth her hands to the needy] Nittily needy, as one phraseth it. To those that are extremely poor, she not only stretcheth, but reacheth, not her hand only, but both hands; yea she hath her Almoners to give to those that she cannot go to: as Queen Anne of Boleyn had. For besides what she dealt and distributed by the hands of others, she carried ever about her a certain little purse: out of which she was wont to scatter about daily some alms to the needy; thinking no day well spent, wherein some man had not fared the better by some benefit at her hands. The like is storied of Placilla wife to the Emperor Theodosius, that for her courtesy and bounty to the poor, she was called 〈 in non-Latin alphabet 〉 , The poor man's friend.

Vers. 21. She is not afraid of the snow] As she is liberal to the poor, so her chief care is for those of her own house, that they may be accommodated. For she knows that to stretch beyond the staple, were to mar all; and not to provide for her own, were to be worse than an infidel, 1 Tim. 5.8.

Vers. 22. Her clothing is silk and purple] Suitable to her Husbands condition, who is a principal man, verse. 23. That's excellent counsel that Tertullian gives Women, Vestite vos serico pietatis, byssino sanctitatis, purpurâ pudicitia. Cloath yourselves with the silk of piety, with the sattin of sanctity, with the purple of modesty, &c.

Vers. 23. Her husband is known in the gates] Is renowned and noted for his wives worth, besides that he is a ruler in Israel.

Vers. 24. She maketh fine linen and sells it] Such sindons as our Savior's dead Body was wrapped in, and for girdles, read 2 Sam. 18.11. Isa. 3.24. Jer. 2.32. It was anciently no shame for a Queen to make gain of her handy-work.

Vers. 25. Strength and honor are her clothing] See verse. 22. She is not of those quae fulgent monilibus, sordent moribus, that are well-habited, but ill-mannered. No, she is inwardly decked with Spiritual attire, such as rendereth her glorious in the eyes of God and Angels. The joy of the Lord is her strength, so that she laugheth at the time to come. This daughter of Sarah, so long as she doth well, and hath the E • ge of a good Conscience, is not afraid with any amazement (as women are apt to be) 1 Pet. 3.6. Gaudebat Crispina cum tenebatur, cum audiebatur, cum damnabatur, cum ducebatur. So did Mistress Anne Askew, Alice Driver, and many other gracious women, that suffered for the Truth in Queen Mary's days: Strength and honor was their clothing: and they rejoiced at the time to come: they went as merry to die, as to dine: and cheered up one another with this, That although they had but a bitter break-fast, yet they should sup with Christ in joy.

Vers. 26. She openeth her mouth with wisdom] Her mouth is not always open, but duly shut, and discreetly opened: her words are few, true, and ponderous; the stream and current of her conference tends either to wisdom or kindness, that is, to duties either of piety or charity. The Jesuits forbid Women to speak of God and his ways, either in good sort or in bad: and to meddle only with the distaff. But the good Women in both Testaments, Abigail, Hannah, Hester, the Virgin Mary, Priscilla, Lois, &c. never heard of this new doctrine. Tatianus tells us, that in the Primitive Church every Age and Sex among the Christians, were Christian Philosophers: yea that the very Virgins and Maids, as they sat at their work in wool, were wont to speak of God's Word. And Nicephorus writes, that the Christians, even as they labored or journeyed, were wont to sing Psalms: and that thereby there was at a certain time a Jew converted. It were surely a great grace (saith Lambert the Martyr) if we might have the Word of God diligently and often spoken, and sung unto us in such wise, that women and children might understand it. Then should it come to pass, that Crafts-men should sing Spiritual Psalms sitting at their work, the Husbandman at his Plow, the good Huswife at her Wheel, as wisheth St. Jerome.

And in her tongue is the law of kindness] It is worthy the mark (saith the Chronicler) that Edward the first, and his Grand-son Edward the third, the best of our Kings, had the two best Wives: Ladies of excellent virtue, that drew evenly with them in all the courses of Honor, that appertained to their side. The first of these Edwards being traitorously wounded (whiles he was yet Prince) in the Holy-Land (as they called it) by the poisoned knife of an Assassine, the Lady Elinor his Wife extracted the Poison with her tongue, licking daily, whilst her Husband slept, his rankling wounds, whereby they perfectly closed, and yet herself received no hurt. So sovereign a medicine is a Wives tongue, annointed with the virtue of kindness and affection.

Vers. 27. She looketh well to the ways of her household] She hath an oar in every boat, an eye in every business; She spies and pryes into her Children's and Servants carriages, and exacts of them strict conversation and growth in godliness: She over-looks the whole Family no otherwise than if she were in a Watch-tower, Speculatur itinera domus suae.

And eateth not the bread of idleness] She earns it before she eats it. Aristotle also commends 〈 in non-Latin alphabet 〉 , laboriousness in a woman, and joins it with temperance and chastity, which are preserved by it. So is taciturnity and sober communication, for which she is commended in the former verse. For as idleness is the seed of talkativenesse, 1 Tim. 5.13. so painfulness is a singular help against it. Queen Katharine of Spain, wife to our Henry the eighth, was not more busy in her calling, than prudent in her carriage. She had been counseled to it by Ludovicus Vives, who came into England with her, and was Master to her Daughter the Lady Mary. See the note on ver. 19. of this Chapter.

Vers. 28. Her children arise up and call her blessed] As they grow to any bigness, and consider their beholdingness, so they bless her, and bless God for her: they bless the time that ever they were born of her, and so virtuously bred by her: being ready to say of her, as once Deborah said of Jael, Judge. 5.24. Blessed above women shall Jael the wife of Heber be, blessed shall she be above women in the tent. Blessed be the womb that bare us, and the paps that gave us suck.

Her husband also] whom she commanded by obeying, as Livia did her Husband Augustus.

And he shall praise her] Praise is due to virtue. And albeit — laudis non indiga virtus, Illae sed est proprio plane contenta theatro; Virtue is her own reward, and she is the best woman, and best to be liked, saith Thucydides, de cujus laude vel vitu perio minimus sit sermo, of whose praise or dispraise, there is least said abroad: yet for as much as praise is a spurr, and virtue grows by it, why should it be denied to those that deserve it? Is not a Garland here made up by the hand of the Holy Ghost, and set upon the head of this excellent Huswife? Neither is it any disparagement, that her own Husband and Children commend her; for her business lying most within doors, who so fit to praise her as those that were ever present with her? and yet neither do they more praise her by their words, than by their lives, formed by her to a right posture.

Vers. 29. Many daughters have done virtuously] By the benefit of a better nature, or civil education, or for praise of men, or for a quiet life: sure it is, that all unsanctified Women, though never so well qualified, have failed, both quoad fontem, & quoad finem, for want of faith for the principle, and God's glory the aim of their virtuous actions. And therefore though they be suo genere, praise-worthy, yet they are far short of this gracious Matron. The civil life without faith is but a beautiful abomination, a smoother way to hell. Melius est pallens aurum quam fulgens aurichalcum, better is pale gold than glittering copper. Say the world what it will, a dram of holiness is worth a pound of good nature. Preferre that before this (in the choice of a Wife especially) as ye would do a piece of gold for weight, rather than for workmanship, for value, than for elegancy, like that French coin in the Historian, in qua plus formaequam ponderis, wherein there was more neatness than weightiness. Of carnal women, though never so witty, well-spoken, and well-deeded too, we may say, as the Civil Law doth of those mixed beasts, Elephants and Cammels, operam praestant, natura fera est, they do the work of tame Creatures, but they have the nature of wild ones.

But thou excellest them all] As the only Paragon of the world, the Female glory, the wonder of Women-kind.

Vers. 30. Favor is deceitful] Some marry by their eyes, and some by their fingers ends; Dos non Deus makes such marriages: but they commonly prove unhappy. There's esh, esh, fire, fire of debate and discord betwixt that Ish and Ishah, that Man and Wife, where Jah is not the Match-maker, as the Cabbalists have collected: Favor will fade, and beauty wither; an herd of pox will mar the fairest face, and of a Nireus make a Thersites. Forma bonum fragile est, saith one Poet. Res est forma fugax, saith another. But better than they both, the Prophet Isaiah, All flesh is grass, and the glory thereof as the flower of the field. All these outward accoutrements are non tantum fallacia quia dubia, verum etiam insidiosa quia dulcia, saith Lactantius; as there is no trusting to them, so there is great danger in them, as Absalom and his Sister Tamar found in their beauty.

But a woman that feareth the Lord] That is indeed the crown of all commendation: as that which makes one all glorious within, amiable and admirable beyond belief. Nicostratus in Aelian, himself being a cunning Artisan, finding a curious piece of Work, and being wondered at by one, and asked what pleasure he could take to stand gazing as he did on the Picture, answered; Hadst thou mine eyes, thou wouldst not wonder, but rather be ravished as I am at the inimitable Art of this rare Piece. So if men had Saints eyes to see the beauty of Holiness, the excellency of the New Creature, they would prize and prefer it before the shining rubbish of all Earths beauty and bravery. But as Augustus in his solemn Feasts gave to some Gold, to others Gawdes and Trifles, so doth God to some give his Fear, to others Beauty, Wealth, Honor, and with these they rest contented. But what saith the Psalmist? The Lord that made heaven and earth bless thee out of Zion. q. d. The blessings that come out of Zion are choice blessings, even above any that come out of Heaven and Earth.

She shall be praised] Shall live and die with honor. The body of Honor is Virtue, the soul of it, Humility. Whosoever rises without the one, or stands without the other, embraces but the shadow of a shadow, may be notable or notorious, cannot be truly noble.

Vers. 31. Give her of the fruit of her hands] God would have desert dignified, good parts praised. Here he seals up his approbation and good liking of what her Husband and Children had said of her in the former verses. He takes it well when we speak good of his people, and holds himself honored in their just praises. Give her her fall due, saith God, both within doors and without: let her eat of the Vine-yard that she hath planted, live of the Land that she hath purchased, enjoy the fruit of her own labors, have both the comfort and the credit of her worthy parts and practices: she being (as she here stands described) not unlike that precious Stone among the Troglodytes which is therefore called Hexacontalithos, because within its own little compass it hath the radiant colors of threescore other stones of price.

CHAP. I. Vers. 1.

T HE Words] Golden words, weighty and worthy of all acceptation, grave and gracious Apophthegmes, or rather Oracles, meet to be well remembered: Solomon's Sapiential Sermon of the Sovereign good, and how to attain to it; Solomon's Soliloquie, so some style it; others, his sacred Retractations; others, his Ethics, or Tractate de Summo bono, of the chiefest good, compiled and composed with such a picked frame of words, with such pithy strength of sentences, with such a thick series of demonstrative arguments, that the sharp wit of all the Philosophers compared with this Divine discourse, seems to be utterly cold, and of small account; their elaborate Treatises of Happiness to be learned dotages, and laborious loss of time. How many several opinions there were amongst them concerning the Chief Good in Solomon's days, is uncertain: divers of them he confuteth in this book, and that from his own experience, the best School-dame. But Varro (the learned'st of the Romans ) reckoneth up 280 in his time; and no wonder, considering man's natural blindness, not unlike that of the Syrians at Dothan, or that of the Sodomites at Lots door. What is an eye without the optic spirit, but a dead member? and what is all human wisdom without divine illumination, but wickedness of folly, yea foolishness of madness, as our Preacher not without good cause calleth it? A spirit there is in man, saith Elihu (viz. the light of reason, and thus far the Animal-man goes, and there he makes an halt, he cannot transcend his orb) but the inspiration of the Almighty giveth them understanding, Job. 32.8. God had given Solomon wisdom above any man; Abulensis saith, above Adam in his innocence (which I believe not:) He was 〈 in non-Latin alphabet 〉 (as Macarius was called) a man at twelve years old. His Father had taught him, Prov. 4.4. His Mother had lessoned him, Prov. 31.1. The Prophet Nathan had had the breeding of him. But besides, as he was Jedidiah, loved of God, so he was 〈 in non-Latin alphabet 〉 , taught of God. And being now, when he penned this Penitential Sermon, grown an old man, he had experimented all this that he here affirmeth. So that he might better begin his speech to his scholars, than once Augustus Caesar did to his soldiers, Audit senem juvenes, quem juvenem senes audierunt, Young men, hearken to me an old man, whom old men hearkened unto when I was yet but young. Have not I written for you excellent things in counsels and knowledge? Prov. 22.20. Or, Have I not written three books for thee, (so some read those words) Proverbial, Penitential, Nuptial? See the Note there.

Surely if thou knewest the gift of God, and who it is that speaketh unto thee, thou wouldst incline thine ear and hear, thou wouldst listen, as for life itself. Knowest thou not that I am a Preacher, a Prince, Son of David, King in Jerusalem, and so do come multis nominibus tibi commendatissimus, much commended to thee in many respects? But need I, as some others, epistles of commendation to my Readers, or Letters of commendation from them? Is it not sufficient to know, that this book of mine, (both for matter and words) is the very work of the Holy Ghost speaking in me, and writing by me? For Prophecy comes not by the will of man, but holy men of God speak it as they are moved by the holy Ghost, 2 Pet. 1.21. And albeit this be proof good enough of my true (though late) repentance, whereof some have doubted, some denied it, yet take another.

Of the Preacher] Or, of a preaching Soul, (for the Hebrew word Koheleth, is of the feminine gender, and hath Nephesh, Soul, understood) or of a person re-united and reconciled to the Church, and in token of reconciliation to God, re-admitted by him to this Office in his Church; like as Christ sealed up his love to Peter after his shameful fall, by bidding him feed his lambs; and to the rest of the Apostles that had basely forsaken him, by saying to them after his resurrection, Peace be unto you: As my Father hath sent me, even so send I you, Receive ye the holy Ghost, John 20.21. See the like mercy shown to St. Paul, 1 Tim. 1.12. Howbeit some learned men here observe, that it is no new thing in the Hebrew tongue, to put feminine names upon men, as Ezra is called Sophereth, descriptrix, a She-scribe, in the very same form as Solomon is here called Koheleth, a Preacheress; and the Gospel-preachers Mebaseroth, Psal. 68.11. with Isaiah 52.7. either to set forth the excellency and elegancy of the business, or else to teach Ministers to keep themselves pure as Virgins; whence they are also called Wisdomes Maids, Prov. 9.3. and Christ's Paranymphs, John 3.29. to present the Church as a chaste Virgin to Christ, 2 Cor. 11.2.

The Son of David] So Christ also is said to be, Mat. 1.1. as if David had been his immediate father. The glory of children are their fathers, Prov. 17.6. to wit, if they be godly and pious. The Jews made great boasts that they were the seed of Abraham, Mat. 3.9. John 8.33. And that caitiff Elymas the Sorcerer, had surnamed himself Barjesus, or the son of Jesus, as if he had been of nearest alliance to our Savior, of whom all the families of heaven and earth are called. What an honor is it now accounted to be of the posterity of Latimer, Bradford, Ridley, &c? How much more of David, that man of renown, the Father of our princely Preacher, who himself took also not scorn to teach and do the office of a Preacher, Psal. 32.9. and 34.11. though he were the Governor of God's people, Psal. 78.71. and head of many Heathen, Psal. 18.43? The like may be said of Joseph of Arimathea, who of a Counselor of State became a preacher of the Gospel: so did Chrysostom a noble Antiochian, Ambrose Lieutenant and Consul of Milan, George Prince of Anhalt, Earl Martinengus, John a Lasco a noble Polonian, and sundry others of like quality and condition: Psal. 138.4, 5. and 119.72. the Psalmist shows by prophesying, that they that have tasted of the joys of a crown, shall leave the throne and palace, to sing with the Saints, and to publish the excelling glory of God and godliness.

King in Jerusalem] and of Jerusalem. The Pope will allow the Duke of Milan to be King in Tuscany, but not King of Tuscany: Solomon was both, Prov. 1.1. See the Note there. Hither came the Queen of Sheba from the utmost parts of the earth to hear him: here he wrote this excellent book, these words of delight, which he had learned from that one Shepherd, the Lord Christ, ch. 12.10, 11. and hath left them faithfully set down for the use of the Church; so honoring learning with his own labors, as Sylverius said of Caesar. Here lastly it was that he soveraigned over God's own peculiar, the people of his purchase, Israel, God's first-born, and in that respect higher than the Kings of the earth, Psal. 89.37. So that if Maximilian the Emperor of Germany could say, Rex hominum Hispanus, asinorum Gallus, regum ego, The Spaniard is King of Men, the French is King of Asses, and I am King of Kings; how much better might Solomon have said so!

Vers. 2. Vanity of Vanities] Or, most vain vanity: therefore no happiness here to be had but in the reverential fear of God, chap. 12.13. and this is the sum of the whole Sermon, the result of the Discourse, the impartial verdict brought in by one that could best tell; and he tells it over and over, that men might the sooner believe him, without putting themselves to the fruitless pains of trying any further conclusions. Sin hath hurled confusion over the world, and brought a vanity on the creature. This our first parents found, and therefore named their second son Abel, or Vanity. David comes after, and confirms it, Psal. 144.4. Adam is as Abel, or, Man is like to Vanity; there is an allusion in the Original to their two names: yea, All-Adam is all-Abel, when he is best underlaid, (so the Hebrew hath it) every man at his best estate, when he is settled upon his best bottom, is altogether vanity: Surely, Selah, 'It is so, 'It is so, you may seal to it, Psal. 39.5. But who (alas) hath believed our report? These outward things are so near to us, and so natural to us, that although we can say (nay swear) with the Preacher, Vanity of Vanities, a heap, a nest of vanities, It is naught, it is naught, saith the buyer, yet, when gone apart, we close with them, albeit we know they are naught, and will come to naught, 1 Cor. 2.6. Neither will it ever be otherwise with us, till with Fulgentius we have found, after much trial, the vanity of all earthly triumphs: till with Gilimer King of Vandalls led in triumph by Bellisarius, we cry out, as here, Vanity of Vanities, all is vanity: till with Charles the fifth Emperor of Germany, (whom of all men the world judged most happy,) we cry out with detestation to all our honors, pleasures, trophees, riches, Abite hinc, abite longe, Get you hence, let me hear no more of you.

Vers. 3. What profit hath a man] What durable profit? Quid residui? what overplus, what more than will serve to satisfy back and belly? Our life is called the life of our hands, because it is maintained by the labor of our hands. Si ventri been, si lateri, as he in Horace saith, If the belly may be filled, the back fitted, that's all that can here be had, and that most men care to have: Which if they have (some have but Prisoners pittance, so much as will keep life and soul together) yet Quid amplius, as the Vulgar renders this text, what have they more to pay them for their pains? Surely when all the account is subducted (such a laboring man's happiness resolved into its final issue and conclusion) there resteth nothing but ciphers. This should make us more moderate in our desires and endeavors after earthly things: since we do but labor in the very fire, and weary ourselves for very vanity, Hab. 2.13. They that seek after the Philosophers stone, they must use so much gold, and spend so much gold: and then they can turn as much into gold by it, as they have spent in making of it: and so they have their labor for their pains: Quid emolumenti? What profit hath a man? Do we not see many take a great deal of pains to go to hell? whereinto at length they are turned as a Sumpterhorse is at night, after all his hard travel, with his back full of galls and bruises.

Vers. 4. One generation passeth away, &c.] Therefore no happiness here, because no assurance of life or long continuance.

Xerxes, looking upon his huge Army, wept, to think that within less than an hundred years, not one of those many should be left alive. Mortality is the stage of mutability: Meer man is but the dream of a dream, but the generation of a fancy, but an empty vanity, but the curious picture of nothing, a poor feeble, unable dying flash. How then can he here work out unto himself an happiness worth having? Why should he lay up and load himself with thick clay, as if his life were rivetted upon eternity?

But the Earth endureth forever] As a stage, whereon the several Generations act their parts, and go off: as the center of the world, and seat of living creatures, it stands firm and immovable.

That was an od conceit of Plato's, that the earth was a kind of living creature, having stones for bones, rivers for veins, trees for hairs, &c. And that was worse of Aristotle, teaching the worlds eternity: which some smatterers in Philosophy fondly strive to maintain out of this text; not rightly understanding the force of the Hebrew phrase, For ever, which ofttimes and here signifies a periodical perpetuity, a long indefinite time, not an infinite: See 2 Pet. 1.3, 10. The whole Engine shall be changed. By ever then is meant, till the end of all things.

Vers. 5. The Sun also ariseth] That sweet and swift creature, (the Persians deified it:) So sweet, that Eudoxus Professed himself willing to be burnt up by the Sun presently, so he might be admitted to come so near it, as to learn the nature of it. So swift, that the Persians dedicated an horse to their God the Sun, as the swiftest on earth to the swiftest in heaven. He courseth about the world with incredible speed, and rejoiceth as a Giant to run a race. He exceedeth the Eagles flight, more than it goes beyond the slow motion of a snail. Whether it run nearer the earth now by 9976 German miles, than it did in Ptolomies days (as some Mathematicians affirm) I know not. But that, being of a fiery nature, it should, contrary to the nature of fire, (which is to fly upward) send down its beams, its heat, light, and influence, this I admire with Chrysostom, as a gracious work of God, in making this great Servant of the world, (as his name in Hebrew signifies) so sweetly serviceable.

And hasteth to the place] Heb. panteth, as if tired and even breathless. A figurative speech, like that Dan. 9.21. where the Angel Gabriel is said to fly swiftly, or with weariness of flight, to inform Daniel. For use hereof, hear the Poet.

Vers. 6. The wind goeth toward the South, &c.] It is a very small thing at first, a little vapor rising out of the earth; but by circuiting and whirling about, it gathers strength, now rushing toward the South, and anon toward the North, &c. the Original is very lively in expressing the manner of it. Una Eurusque Notusque ruunt, &c. The restlessness of these insensible creatures, and diligence in doing their duties, as it taxeth our dullness and dis-affection, so it re-minds us of the instability of our states, and that we should seek and set up ou • rest in God alone. All earthly things are to the soul, but as the air to the stone; can give it no stay, till it come to God the center.

Vers. 7. All the Rivers run into the Sea] And the nearer they come to the Sea, the sooner are they met by the tide; sent out, as it were, to take their tribute, due to the Sea, that seat and source of waters. Surely as the Rivers lead a man to the Sea, so do all these Creatures carry him to God by their circular motion. A circle (we say) is the perfectest figure, because it begins and ends; the points do meet together, the last point meets in the first from whence it came; so shall we never come to perfection or satisfaction, till our souls come to God; till he make the circle meet. A wise Philosopher could say, that man is the end of all things in a semicircle; that is, All things in the World are made for him, and he is made for God; to whom he must therefore hasten.

Unto the place from whence the Rivers come] Sc. from the Sea, through the pores and passages of the earth, where they leave their saltness. This is Solomon's opinion (as it was likewise the opinion of the ancient Philosophers) which yet Aristotle finds fault with, and assigns another cause of the perennity of rivers, of their beginning, and original, viz. that the air thickened in the earth by reason of cold, doth resolve and turn into water, &c. This agrees not with that which Solomon here saith by the instinct of the Holy Ghost. And therefore Averroes is by no means to be hearkened unto in that excessive commendation he gives Aristotle, viz. That there was no error in his writings, that his doctrine was the chiefest truths, and that his understanding was the utmost that was by any one attainable, himself the rule and pattern that Nature invented to show her most perfect skill, &c.

Vers. 8. All things are full of labor] Labor est etiam ipsa voluptas. Molestation and misery meet us at every turn: The whole world is a Sea of glass (for its vanity;) mingled with fire (for its vexation) Rev. 4.6. Vota etiam post usum, fastidio sunt, All things are sweeter in the ambition, than in the fruition. There is a singular vanity in this splendid misery. One well compares it to a beautiful Picture, drawn with white and red colors in sackcloth: which afar off is very lovely; but near by, it is like the filthy matter of a sore or wound, purulent rottenness, or the back of a galled horse. No man ever yet found any constant contentation in any state: yet may his outward appearance deceive others, and another's him.

Man cannot utter it] If Solomon cannot, no man can: for what can the man do that cometh after the King? chap. 2.12.

The eye is not satisfied with seeing] Though these be the two learned senses, (as Aristotle calls them) whereby Learning is let into the soul: yet no man knows so much, but he would know more. Herillius therefore, and those other Philosophers that placed the happiness of a man in the knowledge of Natural causes and events, were not in the right. There is a curse of unsatisfiableness lies upon the creature. The soul, that acts in and by the outward senses, flickers up and down, as Noah's Dove did, but finds no firm footing; sharks and shifts from one thing to another for content, as the Be doth from flower to flower for honey, and desires still more things in number, and new things for manner. Hence the particles in the Hebrew that signify And and Or, come of a word that signifieth to desire: because the desires of Man would have this, and that, and that, and another: and doth also tire itself, not knowing whether to have this or that, or that or tother, so restless it is, after utmost endeavors of plenary satisfaction; which this life affords not.

Vers. 9. The thing that hath been it is that which shall be] History therefore must needs be of noble and necessary use: because, by setting before us what hath been, it premonisheth us of what will be again: since the self-same fable is acted over again in the world, the persons only are altered that act it. Plato will therefore have History to have its name, 〈 in non-Latin alphabet 〉 of stopping the flux of endless errors, and restless uncertainties. His conceit of a general revolution of all things after thirty thousand years expired, is worthily exploded, and learnedly confuted by St. Austin. De Civ. Dei, lib. 12. cap. 13. but in no wise confirmed by this text, as some would have it, and Origen among the rest. Plato might haply hint at the general Resurrection, called the Regeneration by our Savior, Mat. 19.28. See the Note.

Vers. 10. Is there anything whereof it may be said, See, this is new?] Hoc ego primus vidi, saith Zabarel. But how could he tell that? Many men have been so befooled. We look upon Guns and Printing as new inventions; the former found out by Birchtoldin the Monk, Anno Dom. 1380. the other by Frier Faustus, Anno 1446. But the Chinese are said to have had the use of both these long before. Should we then so eagerly hunt after Novelties, those mere New-nothings, till we lose ourselves in the chase? Nil admirari prope res est una Numici. Get spiritual eyes rather to behold the beauty of the New Creature, (all other things are but nine days wonderment) the bravery of the new Jerusalem: Yea get this natural itch after novelties killed by the practice of mortification: and get into Christ, that thou mayst be a new creature. So shalt thou have a new name upon thee, Isa. 62.2. A new Spirit within thee, Ezek. 36.27. New alliance, Ephes. 2.14. New attendance, Psal. 91.11. New wages, new work, Isa. 62.11. A new Commandment, 1 Joh. 2.8. A new Covenant, Jer. 31.33. A new way to Heaven, Heb. 10.20. And a new Mansion in Heaven, Joh. 14.2. 2 Cor. 5.8.

Vers. 11. There is no remembrance of former things] None, to speak of. How many memorable matters were never recorded? How many ancient records long since perished? How many fragments of very good Authors are come bleeding to our hands; that live (as many of our Castles do) but only by their ruins? God hath by a Miracle preserved the holy Bible from the injury of times and Tyrants, who have sought to abolish it. There we have a true remembrance of former things, done in the Church by Abraham and his offspring: when the Grandees of the Earth; Ninus, Belus, &c. lie wrapped up in the sheet of shame, or buried in the grave of utter oblivion. Diodorus Siculus confesseth, that all Heathen antiquities, before the Theban and Trojan Wars, are either fabulous relations, or little better. Ezra (that wrote one of the last in the Old Testament) lived afore any Chronicles of the world now extant in the world.

Neither shall there be any remembrance] Unless transmitted to posterity by Books and Writings, which may preserve and keep alive their memory, and testify for their Authors, that such have one day lived.

Nineveh that great City is nothing else but a sepulture of herself: no more shall Rome be ere long. Time shall triumph over it, when it shall but then live by fame (if at all) as others now do.

Vers. 12. I the Preacher was King over Israel] And so had all the helps that heart could wish: the benefit of the best Books and Records, that men or money could bring me in; the happiness of holy conference, beside mine own plentiful experience, and therefore you may well give credit to my verdict. Mr. Fox had a large Commission under the Great Seal to search for all such Monuments, Manuscripts, Registers, Legier-books, as might make for his purpose in setting forth that worthy Work, the Acts and Monuments of the Church of England. And the like had Polydor Virgil for the framing of his History: though with unlike success: for he had the ill hap to write nothing well, saith one, save the life of Henry the seventh, wherein he had reason to take a little more pains than ordinary, the Book being dedicated to Henry the eighth his Son. See the note on verse. 1.

Vers. 13. And I gave my heart to seek and search out by wisdom] God had given Solomon a large heart, and great store of wisdom: and this made him not more idle, but more industrious, more sedulous and serious in seeking and searching out by wisdom] i. e. by the best skill that he had, maturely and methodically, the causes, properties, and effects, with the reason of all things that are, and are done under heaven. Neither did he this in pride and curiosity, (as Hugo de Sancto Victore here sharply censureth him) but soberly and modestly, setting down his disquisitions and observations of things Political and Natural for the use of posterity. And forasmuch as these are now lost (because haply too much admired and trusted to, by those that had the use of them under the first Temple, in and with the which some Jews say they were burnt) what an high price should we all set upon this and the other two Books of Solomon, the wisest of men, as (not Apollo, but) the true God of Heaven hath called him, and commended him unto us? Surely, as in the Revelation, Heaven never opened but some great Mystery was revealed, some Divine Oracle uttered: So we may be confident, that the Holy Ghost never sets any Penman of Scripture a work, but for excellent purpose. And if we dis-regard it, he will complain of us, as once, I have written for them the great things of my Law; but they were counted as a strange thing. As for those other worthy Works of Solomon (the fruits of this privy search into the natures of the Creatures here mentioned) that the injury of time hath bereft us of; how much better may we say of them, than a godly and learned man once did of Origen's Octapla? Hujus operis jacturam deplorare possumus, compensare non possumus, This great loss we may well bewail, but cannot help.

Vers. 14. I have seen all the works that are done,] I have seen them, and set down mine observations of them, 1 King. 4.33. Pliny did somewhat like unto this in his Natural History; which work of his saith Erasmus, Non minus varium est quam ipsa rerum natura: imo non opus, sed the saurus, sed vere mundus rerum cognitu dignissimarum, it hath as much variety in it as Nature herself hath. To speak truth, it is not a Work but a Treasury, nay a world of things most worthy to be known of all men.

And behold all is vanity and vexation of spirit] Nothing in themselves, and yet of sufficient activity to inflict vengeance and vexation upon the spirit of a man: so far are they from making him truly happy. They do but feed the soul with wind (as the text may be rendered) wind gotten into the veins is a sore vexation.

Vers. 15. That which is crooked cannot be made straight] Most men are so wedded and wedged to their wicked ways, that they cannot be rectified but by an extraordinary touch from the hand of Heaven: Hesiod speaking of God saith, that he can easily set crooked things straight, and only he. Holy Melanchthon being himself newly converted, thought it impossible for his Hearers to withstand the evidence of the Gospel. But after he had been a Preacher a while, he complained, that old Adam was too hard for young Melanchthon; and yet besides the singular skil and learning that God had given him (for the which he merited to be called the Phoenix of Germany) Ad cum modum in hoc vitae theatro versatum Philippum Melanchthonem apparet, saith a friend and Scholar of his, i. e. It well appeareth, that Melanchthon was (Solomon-like) on this wise busied upon the Theatre of his life, that seeing and observing all he could, he made profit of everything; and stored his heart (as the Be doth her Hive) out of all sorts of flowers, for the common benefit. Howbeit he met with much crossness and crookedness that wr • ng many tears from him (as it did likewise from St. Paul, Phil. 3.18.) not in open enemies only, as Eccius, and other Papists, but in professed friends, as, Flaccius, Osiander, &c. who not only vexed him grievously whiles alive, but also fell foul upon him when he was dead, as Zanchius complaineth. Of all Fowl we most hate and detest the Crowes, and of all Beasts the Jackalls (a kind of Foxes in Barbary ) because the one diggs up the graves and devours the flesh, the other picks out the eyes of the dead. But (to return to the text) sinful men grow aged and crooked with good opinions of themselves, and can seldom or never be set straight again. The Pharisee sets up his Counter for a thousand pound, I am not as other men, saith he, nor as this Publican, he stands upon his comparisons, nay upon his disparisons, and although he turn aside unto his crooked ways (as Sampson did to his Delilah ) yet he thinks much to be led forth with the workers of iniquity, but cries, Peace shall be upon Israel. How many are there, that having laden themselves with thick clay are bowed together, as he in the Gospel was, and can in no wise lift up themselves? They neither cannot will (O curvae in terras animae, &c.) but are frample and foolish.

The Greek word for crooked, comes of an Hebrew word that signifies a fool, and every fool is conceited; he will not part with his bable for the Tower of London: Try to straighten these crooked pieces, and they will sooner break than bend, venture all than mend anything. Plato went thrice to Sicily to convert Dionysius, and could not do it. A wiser than Plato complains of a perverse and crooked generation, Deut. 32.5. See Acts 2.40. Phil. 2.15. It is the work of God's Spirit only, by his corrective and directive power, to set all to rights, Luk. 3.5. Philosophy can abscondere vitia, non abscindere, chain up corrupt nature, but not change it.

And that which is wanting cannot be numbered] & stultorum infinitus est numerus, so the Vulgar renders it, there is a numberless number of fools, such as are wanting with a witness; witless, sapless fellows, such as have principium laesum, their brains cracked by the first fall, and are not cured of their Spiritual frenzy, by being re-united to the second Adam. Of such fools there are not a few; all places are full of them, and so is Hell too; the earth is burdned, the air darkened with the number of them, as the Land of Egypt was with the Flies that there swarmed. Bias the Philosopher could say, that the most were the worst; and Cicero, that there was a great Nation of bad people, but a few good. Rari quippe boni, saith Juvenal: there is a great paucity of good people. And those few that are, find not a few wants and weaknesses in themselves, quae tamen non nocent, si non placent, these hurt us not, if they please us not; for God considers whereof we are made, and will cast out condemnation forever, as one renders that place, Matth. 12.10. Triste mortalitatis privilegium est, • icere aliquando peccare. Our lives are fuller of sins than the Firmament is of stars, or the Furnace of sparks. Nimis augusta res est nuspiam errare. David saw such volumes of infirmities, and so many Erratas in all that he did, that he cries out, Who can understand his errors? O cleanse thou me from secret sins.

Vers. 19. I communed with mine own heart, saying, &c.] Here Hugo de Sancto Victore proceeds to censure Solomon (as he had done before, verse. 13. See the note there) of pride and vain-glory, but with greater pride. For Puerilis jactantiae est accusando illustres viros suo nomini famam quaerere. It is a childish vanity to seek for fame by aspersing better men. Solomon might without boasting say of himself, as here he doth, Loe, I am come to great estate; or, I have greatened and added wisdom above all that have been before me. Doth not God say as much of him, 2 King. 3. & 4. & 5. & 10? And had he not good reason to praise himself in this sort? For whereas some might here object, that the cause that men get not happiness by the knowledge of Natural Philosophy is, because they understand it not: That cannot be, saith the Wiseman, for I have out-gone all that went before me in wisdom and perspicacity; and yet I can do no good on it: try you another while, if you think you can out-do me. I think a man may break his neck before his fast of these sublunary felicities.

Vers. 17. And to know madness and folly] That by comparing of contraries, I might the sooner find and fish out what I sought for. Sed frustra fui, but I disquieted myself in vain. Philosophandum igitur, sed paucis; there is a deceit in Philosophy, Col. 2.8. and he who chooseth to hold fast this lying vanity, doth by his own election forsake mercy, Jon. 2.8.

Vers. 18. For in much wisdom is much grief] And herein children and fools have the advantage; as they want wit, so they want woe; as little is given to them, so little is required of them. Nihil scire vita jucundissimae, To know nothing is the bravest life, as the Greek Proverb hath it. But this must be taken with a grain of salt; and we must know, that heavenly wisdom hath infinite pleasure; and so far, as all other Arts and Sciences are subservient to it, and regulated by it, they afford to the mind an incredible delight and sweetness.

CHAP. II. Vers. 1. Go to now, I will prove thee with mirth.

THe merry Greeks of the World think that they have the only life of it, that there is no such happiness as to laugh and be fat, to sing Care away, and to lie carousing and melting in sinful pleasures; yea though they perish therein, as the Duke of Clarence did in his Butt of Malmesey. But a little time will confute these fools, saith Solomon, and let them see, that it is better to be preserved in brine, than to rot in Honey Flies and Wasps use to come to honey and suger, and such sweet things; so doth Beelzebub (the god of flies) to the hearts of Epicures and voluptuaries. Behemoth haunteth the fennes, Job 40.21. Here therefore this Wiseman was utterly out, and made an ill transition from the search of wisdom, to the pursuit of pleasures; from the school of Socrates, to the herd of Epicurus. For though these hogs may grunt out their [Let us eat and drink, for tomorrow we shall die;] yet if death but draw the curtain, and look in upon them, all the mirth is mar'd, and they put into as great an agony as Belshazzar was at the sight of the hand-writing that was against him.

Vers. 2. I said of mirth, it is mad] q. d. Thou mad fool, what dost thou? Yet is not mirth amiss, so it be moderate; nor laughter unlawful (as some Anabaptists in Calvin's time held) so that it be well limited. Carnal mirth, and abuse of lawful things doth mightily weaken, intenerate and emasculate the spirit; yea, it draws out the very vigor and vivacity of it, and is therefore to be avoided. Some are so afraid of sadness, that they banish all seriousness; they affect mirth as the Eel doth mud, or the Toad ditches. These are those that dance to the Timbrel and Harp, but suddenly turn into Hell, Job 21.

Vers. 3. Yet acquainting my heart with wisdom] i. e. resolving to retain my wisdom; but that could not be: For whoredom, and wine, and new wine take away the heart; they dull and disable nature, and so set us in a greater distance from grace; they fight against the soul, and take away all sent and sense of heavenly comforts; Much like that parcel of ground in Sicily, that sendeth such a strong smell of fragrant flowers to all the fields thereabouts, that no Hound can hunt there. And here I believe began Solomon's Apostasy, his laying the reigns in the neck to pursue sinful pleasures, pleasing himself in a conceit, that he could serve God and his lusts too. A Christian hath ever God for his chief end; and never sins with deliberation about this end; he will not forgo God upon any terms; only he errs in the way, thinking he may fulfill such a lust, and keep God too: But God and sin cannot cohabit; and God's graces groaning under our abuses in this kind, cry unto him for help, who gives them thereupon (as he did to the wronged Church, Rev. 12.14.) the wings of an Eagle: after which, one lust calls upon another, as they once did upon their fellow-soldiers, Now Moab to the spoil, till the heart be filled with as many corruptions, as Solomon had Concubines.

Vers. 4. I made me great works] I took not pleasure in trifles, as Domitian did, in catching and killing flies with his Pen-knife; or as Artaxerxes did, in making hafts for Knives; or as Suleiman the great Turk did, in making notches of horn for Bows; but I built stately houses, planted pleasant Vineyards, &c. A godly man may be busied in mean low things, but he is not satisfied in them as adequate objects, he trades for better commodities, and cannot rest without them.

I built me houses] Curious and spacious, such as is the Turks Seraglio, or palace, said to be more than two miles in compass. William Rufus built Westminster hall, and when it was done, found much fault with it, for being built too little; saying, It was fitter for a chamber, than for a hall for a King of England, and took a plat for one far more spacious to be added unto it.

I planted me vineyards] That no pleasant thing might be wanting to me. To plant a vineyard is a matter of much cost and care, but it soon quits cost by bearing, first, plenty of fruit in clusters and bunches, many grapes together. Secondly, by bearing pleasant fruit, no fruit being more delectable to the taste than is the grape; nor more comfortable to the heart, than is the wine made of the grape, Judge. 9.13. Solomon had one gallant vineyard at Baalhamon, that yielded him great profit, Cant. 8.1.

Vers. 5. I made me gardens] so called, because guarded and enclosed with a wall, Cant. 4.12. like as we call garments quasi gardments in an active acception of the word: because they guard our bodies from the injury of wind and weather. The Hebrew word 〈 in non-Latin alphabet 〉 Gan comes likewise from a word that signifieth to protect or guard. And there are that give this for a reason, why the Lord forbad the Jews to keep swine, because they are such enemies to gardens, whereof that country is very full.

And Orchards] Heb. Paradises, famous for curious variety and excellency of all sorts of trees and forcin fruits; resembling even the garden of God for amenity and delight. And herein perhaps he gratified Pharaoh's daughter (the Egyptians took great pleasure in gardens) like as that King of Assyria did his wife Horto pensili, with a garden that hung in the air, to his incredible cost.

Vers. 6. To water therewith the Wood] i. e. the gardens or hort-yards that were as large as little woods: Christ's garden in the Canticles as it hath a wall ( Vers. 5.) so a well to water it, and make it fruitful.

Vers. 7. I got me servants, &c] Too many by one, sc. Jeroboam, who rent ten tribes from his son. I • is well observed by an Interpreter, that Solomon, among all his delights, got him not a Fool or Jester, which some Princes cannot be without, no not when they should be most serious. It is recorded of Henry the third King of France, that in a Solemn procession at Paris, he could not be without his Jester, who walking between the King and the Cardinal, made mirth to them both. There was sweet devotion the while.

I had great possessions of great and small cattle] 〈 in non-Latin alphabet 〉 pecudes, & postea synechdochic • s opes significant: sic pecunia a pecude. So chesita signifies in Hebrew both money and a lamb.

Vers. 8. I gathered me also silver and gold] Gold of Ophir (now called Peru ) where the Spaniards are said to meet with more gold oar, than earth: Besides his great gifts from other Princes, as Hiram, Queen of Sheba, &c. his royal revenue, his tributes from foreign nations, subdued by his Father David, to a very great value. Sixtus the fourth was wont to say, that a Pope could never want money, while he could hold a pen in his hand. His predecessor John 22. left in his treasury to his heirs 250 tonnes of gold. Boniface the 8. being plundered by the French, was found to have more wealth (saith mine Author) than all the Kings of the earth could have raised by one years revenue. It should seem by the people's complaint after Solomon's death, 1 King. 12.4. that he lay over heavy upon them by his exactors, and gold-gatherers, which caused the revolt of the ten tribes. One act of injustice, oft loseth much that was justly gotten. Kedarlaomer and his fellow-Kings were deprived of the whole victory, because they spared not a man whom they should have spared. Ill-gotten gold hath a poisonful operation, and will bring up the good food, together with ill humors, Job 20.15.

And the delights of the sons of men] These drew out his spirits, and dissolved him, and brought him to so low an ebb in grace; his wealth did him far more hurt than his wisdom did him good: it is as hard to bear prosperity, as to drink much wine and not be giddy: it is also dangerous to take pleasure in pleasure, to spend too much time in it; as Solomon, for seven years spent in building God's house, spent thirteen in his own. Lovers of pleasures are set as last and worst in that catalogue of wickedness in the last days, 2 Tim. 3.4.

Vers. 9. Also my wisdom remained with me] Outward things are dead things, and cannot touch the soul, (a lively spirit) unless by way of taint: Solomon, if not at first, yet at length, was fearfully tainted by them, making good that of the Poet,

Vers. 10. And whatsoever mine eyes desired, &c.] I fed them with pleasant pictures, shows, sights, and other objects of delight, which yet have plus deceptionis quam delectationis, able to entice, and ready to kill the entangled: How many are there that have died of the wound in the eye? David knowing the danger, prayeth, Psal. 119.37. Turn away mine eyes from beholding of vanity. Job steps one degree further, from a prayer to a vow, chap. 31. yea from a vow to an imprecation, ver. 7. If our first parents fell by following the sight of their eyes, and lust of their hearts, what can Solomon or any of us promise ourselves, qui animas etiam incarnavimus, who have made our very spirit a lump of flesh, prone to entertain vice, yea to solicit it?

For my heart rejoiced in all my labor] This is not every worldlings happiness. For some live not to enjoy what they have raked together, as that rich fool in the Gospel: others live indeed, but live beside what they have gotten, as not daring to diminish ought; but defrauding their own genius, and denying themselves necessaries. So did not Solomon, and yet he found not the good he sought for neither, as he tells us in the next words. Nor is it want of variety in these pleasures, but inward weakness, an emptiness, and insufficiency in the creature. In heaven the objects of our delight and blessedness shall be, though uniform, yet everlastingly pleasing.

Vers. 11. Then I looked on all the works] A necessary and profitable practice, well worthy our imitation, viz. to recognize and review what we have done, and to how little purpose we have wearied ourselves, in the multitude of our counsels, Isaiah 47.13. God looketh upon men, and if any say, I have sinned and perverted that which was right, and it profited me not, He will deliver his soul from going into the pit, and his life shall see the light, Job 33.27, 28. Tully could tell Nevius, that if he had but well weighed with himself those two words, Quid ago? What do I? his lust and luxury would have been cooled and qualified.

And behold, all was vanity and vexation of spirit] In the very pursuit of them is much anguish, many grievances, fears, jealousies, disgraces, interruptions, discontentments. Next, it is seldom seen, that God allows to the greatest darlings of the world a perfect contentment. Something they must have to complain of, that shall give an unsavory verdure to their sweetest morsels, and make their very felicity miserable. Yet all this avails me nothing, so long as I see Mordecai, saith Haman the Kings minion. Lastly, after the unsanctified enjoyment, follows the sting of conscience, that will inexpressibly vex and torment the soul throughout all eternity.

And there was no profit under the sun] Nullae emolumenta laborum, nothing but labor for travel, no contentation but desperation, no satisfaction but endless vexation; as children tire themselves to catch a butterfly; which when they have caught, profits them nothing, only fouls their fingers. Or rather as the dropsical body, by striving to quench thirst by drinking, doth but increase the disease, and in the end destroy itself.

Vers. 12. For what can the man do that cometh after the King?] q. d. who is it that can out-do me in this review and discovery? Neither is this a vain-glorious vaunting of his own virtues, but an Occupation or prevention of an objection, thus.

Obj. It may be thou hast not perfectly known the difference of things, and so hast not rightly determined.

Sol. To this he answers, that he hath so quit himself in searching and trying the truth in these points, that it is not for any other to go beyond him. And having removed this rub, having carried this dead Amasa out of the way, that might have hindered his Hearers march, he proceeds in his discourse.

Vers. 13. Then I saw that wisdom excelleth folly] i. e. Philosophy and Human wisdom, though it cannot perfect the mind, nor make a man happy, yet it is as far beyond sensuality and brutishness, as light is beyond darkness. Those that seek for the Philosophers Stone, though they miss of their end, yet they find many excellent things by the way: So, Philosophers, Politicians, Moralists, though they missed of the pearl of price, yet they sought out other goodly pearls (with that wise Merchant, Mat. 13.45.) for the which they have their just praise and profit.

Vers. 14. The wise man's eyes are in his head] He judiciously pondereth things past, and prudently ordereth things present, and providently fore-seeth to prevent dangers likely to ensue. The Chinese use to say of themselves, that all other Nations of the world see but with one eye, they only with two. Italians tell us, that whereas Spaniards seem wise and are fools, French-men seem fools and are wise; Portugals neither are wise, nor so much as seem to be so; they themselves both seem wise and are so. This I could sooner believe, if from a better mouth than their own. Romani, sicut non acumina, ita non imposturas habent, saith Bellarm. The Romans (those wittiest of the Italians ) are neither very subtle, nor very simple.

But the fool walketh in darkness] He hath neither fight nor light, but is acted and agitated by the Prince of Darkness, who holds his black hand before the eye of such men's minds, and blinds their understandings; dealing with them, as Pliny saith the Eagle deals with the Hart, she lights upon his horns and there flutters up and down, filling his eyes with dust borne in her feathers, that at last he may cast himself from a rock, and so be made a prey unto her.

One event happeneth to them all] As did to Josiah and Ahab in the manner of both their dying in battle. They may be all wrapped up together in a common calamity, and Sapientes sapienter in gehennam descendant, the worlds great wise men go very wisely down to hell: there (for want of saving grace) fools and wiser men meet at one and the same Inn, though by several ways; at one and the same Haven, though from several coasts.

Vers. 15. As it happeneth to the fool, so it happeneth] It is with men, as with Counters, though in the account one stand for a penny, another for a pound; yet in the bag there is no difference: so here in the event, all our wisdom is soon refuted with one black Theta, which understanding us not, snappeth us unrespectively without distinction, and putteth at once a period to our reading, and to our being.

And why was I then more wise] This is a piece of peevishness, a childish folly we are all prone to, viz. to repent us of our best pains if not presently paid for it; so short spirited are we, that unless we may sow and reap all in a day, unless all things may go with us as well as we could wish, we repent us of our repentance with David, Psal. 73.13. hit God in the teeth with our obedience, as those hypocrites in Isaiah, chap. 58.2, 3. and as that elder brother in the Parable, that told his father he had never been worth a Kid to him for all his good service. But what? is God like to break, or to die in our debts, that we are so hasty with him? This was good Barucks fault, and he is soundly chidden for it, Jer. 45.1. with chap. 36.1, 2. Good men oft find it more easy to bear evil, than to wait till the promised good be enjoyed. It was so with those Christian Hebrews, chap. 10.34, 36. whom therefore the Apostle there tells, they had need of patience, or tarriance, to carry God's time. It needs not repent the wise of this world (much less the children of Light) of any good they have done or gotten (however it prove with them) since some degree of comfort follows every good action, as hear accompanies fire, as beams and influences issue from the Sun. And this is so true, that very Heathens upon the discharge of a good Conscience, have found comfort and peace answerable.

Vers. 16. For there is no remembrance of the wise] viz. unless he be also wise to salvation: for then he shall be had in everlasting remembrance. Or otherwise, either he shall be utterly forgotten (as being not written among the living in Jerusalem, Isaiah 4.3.) or else he shall not have the happiness to be forgotten in the City where he had so done, Eccl. 8.10. I mean where he had been either a dogmatical, or at least a practical Atheist, as the very best of the Philosophers were, Rom. 1. & 1. Cor. 1. the choicest and the most picked men amongst them, 1 Cor. 3.21.

And how dieth the wise man? as the fool] See the Note on verse. 14▪ & 15. wise men die as well as fools, Psal. 49.10. good men die as well as bad, Ezek. 21.4. yet with this difference; that the righteous hath hope in his death, which to him is neither total, but of the body only, nor perpetual, but for a time only, till the day of refreshing. See both these, Rom. 8.10, 11.

Vers. 17. Therefore I hated life] i. e. I less loved it than I had done; I saw mortality to be a mercy, with Cato; I was neither fond of life, nor afraid of death, with Q. Elizabeth. I preferred my Coffin before my Cradle, my Burial-day before my Birth-day, chap. 7.1. A greater than Solomon threatens those that love life, with the loss of life, Luk. 17.33. and hath purposely set a particular vanity and vexation upon every day of our life, that we may not dote upon it, since we die daily. Sufficient to the day is the evil (that is, the misery) thereof. Quicquid boni est in mundo, saith Austin, what good thing soever we have here, is either past, present, or to come. If past, it's nothing: if to come, it's uncertain: if present, yet it is insufficient, unsatisfactory. So that, whilst I call to mind things past (said that incomparable Q. Elizabeth ) behold things present, and expect things to come, I hold them happiest that go hence soonest.