Annotations on five poetical books of the Old Testament (viz.) Job, Psalmes, Proverbs, Ecclesiastes, and Canticles / by Edward Leigh ...

ANNOTATIONS Upon the Book of PROVERBS.

CHAP. I.

THE Book of Proverbs is compared to a great heap of gold* 1.1 Rings, rich and orient severally, and every one shining with a distinct sense by it self: but other Contexts of holy Writ to gold-chains, so interwoven and enlinked together, that they must be illightned and receive mutual illustration one from another. Bolton on Prov. 18. 14.

It is without question that Salomon was the Author of this Book, 1 King. 4. 32.

Three Books of Scripture are Salomons, Proverbs, Ecclesiastes, Canticles. The Proverbs set out true wisdom; Ecclesiastes, worldly vanity; Canticles, heavenly love.

Vers. 4. The simple.] Jerom reads it a child, Junius fools, because both chil∣dren and fools are simple.

Vers. 7. The fear of the Lord is the beginning of wisdom.] Filial fear, a fear of reverence, Mal. 3. 16. The word signifies as well caput or principatum, the head or top of wisdom.

Vers. 8. My Sonne.] Salomon repeating this Title twenty three times hath it ever in this form Fili mi, my son. One main end of writing this Book was to in∣struct young ones.

Vers. 12. Let us swallow them up alive as the grave.] As wilde beasts devour their* 1.2 prey, at a morsel. Ralph Bains saith, he seems to allude to the History of Dathan

and Ahiram, whom the earth opened and swallowed up quick; but M^r Taylor dis∣likes this; for thieves (saith he) would not willingly mention such a judge∣ment.

Vers. 20. Wisdom▪ crieth without.] Heb. Wisdoms, that is, Summa Sapientia.* 1.3 Junius. Because it is the most excellent wisdom, divine, heavenly wisdom, which teacheth us how to attain eternal life.

Crieth.] The word signifies a strong cry, such a one as Souldiers use to send forth in the beginning of a battel, or after a victory.

Vers. 22. How long ye simple ones will ye love simplicity.] Simple sometimes sig∣nifies* 1.4 one that is plain hearted, sincere; and simplicity, singlenesse and integrity of heart; here taken in the worst sense, fools love folly, that is sinne.

That is, Never strive to better your knowledge in things which may do you most good, but suffer your selves to be abused in that which will overthrow and shame you.

And fooles hate knowledge.] Sinfull fools will not be at cost and pains to get it.

Vers. 26. I also will laugh at your calamity, I will mock when your fear com∣eth.]* 1.5 God delights not in it with a will terminated in their destruction, but as an occasion to exercise his justice.

Vers. 31. Therefore shall they eat the fruit of their own way, and be filled with their own devices.] A metaphor taken from those which have surfeted on sweet morsels, when they feel the griping of their bowels, they have enough of it. From Husband∣men, saith Baynes.

M^r Taylor saith, there is a metaphor from meats, in the word eat; a metaphor from trees▪ in the word fruit; and a metaphor from travellers, in the word way.

Vers. 32. For the turning away of the simple shall stay them.] By making them to neglect duty, and provoke God against them.

CHAP. II.

Verse 1. ANd hide my Commandments with thee.] That is, Have them alwayes about* 1.6 thee, that so when ever there is any need thou maist have the promises and counsels at hand.

Vers. 3. Yea, if thou criest after knowledge.] Liftest up thy voice, Synecd. generis, If thou pray after knowledge, or for knowledge, as it is translated in the end of the* 1.7 verse for understanding. And that is nearer to the Hebrew Text.

And liftest up thy voice.] Heb. Givest, or utterest thy voice.

If thou criest.] There is the prayer.

If thou seekest.] Ver. 4. there is the endeavour.

Then shalt thou understand the fear of the Lord.] Vers. 5. There is the blessing.

Vers. 6. For the Lord giveth wisdom.] As if he should say, it comes not out of the mouth of the excellentest man, that thou canst hear; it comes from the Lord only, and therefore thou must seek to him for it.

Vers. 11. Discretion shall preserve thee, understanding shall keep thee.]* 1.8

Discretion imports a carefull examining things in the minde before we do them, that we may avoid evil.

Shall preserve thee.] As a Buckler keeps from wounds: or as a guard, which* 1.9 Princes are wont to have about them, for the safety of their persons.

The same benefit is twice inculcated.

Vers. 16. From the stranger which flattereth with her words.] Heb. Which ma∣keth* 1.10 her words smooth. See Psal. 55. 21.

Vers. 17. And forgetteth the Covenant of her God.] That is of marriage, of which God is the author, and whose name was or ought to have been invocated in the match making.

The Hebrew word translated Covenant, comes from a word which signifies to* 1.11 choose. It is an agreement between two choosing one another, and tying them∣selves by Covenant one to another upon such terms as both parties like.

Vers. 19. None that go unto her, return again.] That is, very few, so few, Ut* 1.12 quasi nulli videantur, Lavater. David repented of adultery. The strumpets house is like the Lions den.* 1.13

Omnia te adversum spectantia vestigia, nulla retrorsum.

That go unto her.] A modest expression of a secret or foul action, frequent in Scripture, Gen 29. 23. Psal. 51. tit.

Neither take they hold of the paths of life.] Which lead to eternal life.

CHAP. III.

Verse 5. LEan not unto thine own understanding.] A metaphor from one that leans on a staff to support him from falling. Presume not upon thine own wit. Trust not to it.

Vers. 11. My Sonne, despise not the chastening of the Lord, neither be weary of his correction.] It should not be slighted, neither should we faint under it.

Vers. 14. For the merchandize of it is better than the merchandize of silver, and the gain thereof than fine gold.

15. She is more precious than rubies: and all the things thou canst desire, are not to be compared unto her.]

It is spoken of Christ, and the trading for him in the Ordinances, those wayes of worship which he hath appointed.

Wisdom, that is, grace. Merchandize, that is, trading for it in Ordinances, to* 1.14 know what returns and incomes you have.

Than fine gold.] The word comes from cutting in the Original, either because gold is, as it were, cut out of the earth at first; or else because after it is purified by the fire it is cut to make rings or coin.

Vers. 16. Length of dayes is in her right-hand: and in her left-hand riches and ho∣nour.]* 1.15 The Heathens reckoned upon their left-hand, until they came to a hun∣dred years, and then they began to reckon upon their right hand, as appears by that of Juvenal,* 1.16

Et dextrâ computat annos,

speaking of one above a hundred years old.

Salomons meaning is, that wisdom should make them to live a long age, even to a hundred years, so some expound it.

The Hebrew word for Honour comes from a word which signifies to be heavy or weighty; for honour, as it riseth from the weight of good qualities in men, so it addes weight to mens persons, and makes them of greater account than others.

Vers. 18. She is a tree of life to them that lay hold upon her.] See Chap. 15. 4. &* 1.17 11. 30. Partly, because it is planted by God immediatly, but chiefly because of its perfect supply of all wants, Revel. 22. 2. speaks of wisdom, that is, grace, meat and medicine. Life is in the Dual Number, there is a life here, and a life in heaven.

To them that lay hold upon her.] The word signifies a fast laying hold on a thing as ones own, and as not willing to let it go.

Vers. 27. Withhold not good from them to whom it is due.] Heb. From the ma∣sters* 1.18 thereof. He makes the Christian neighbour who is in necessity an owner, even one that hath good right and title to our goods according to our ability.

Vers. 29. Devise not evil against thy Neighbour.] In the Hebrew it is Al tacha∣rosh, Noli arare mendacium, Plow not a lie, a speech borrowed from husbandry, as the Husbandman ploweth up the ground, and searcheth into the earth with his Plowshare, so doth a wicked man plot mischief in his minde.

Seeing he dwelleth securely by thee.] Meaning that he feareth none evil from thee, seeing he hath done none.

Vers. 32. For the froward is abomination to the Lord.] The Hebrew word signi∣fies a thing which offends the senses, from which men turn away ears, eyes, nose; it shews Gods utter dislike of the ungodly. See Exod. 8. 26.

But his secret is with the righteous.] The secret of his love, providence, counsel, Psal. 25. 14. John 15. 15.

Vers. 34. Surely he scorneth the scorners.] Jerom and the Septuagint translate it* 1.19 the proud, so do James and Peter quoting this place. See the later part of the verse.

The original word here used, may seem to have a reference unto a speaking by an Interpreter, and then we may conceive the word here, to set forth the haughty* 1.20 carriage of the proud, who scorn to speak by themselves to others, but do it by an Interpreter, by some other body.

CHAP. IV.

Verse 3. TEnder and only beloved in the sight of my mother.] That is, I was her best belo∣ved* 1.21 Son, for Bathsheba had four sons, 1 Chron. 3. 5. This word is used of ve∣ry dear sons, as of Isaac, Gen. 22. 2, 12, 16.

Vers. 4. Let thine heart retain my words.] The words are borrowed from Hus∣bandmen, as Husbandmen put stayes to the trees which they plant. So the precepts of the Father stay and uphold the childe.

Vers. 4. Wisdom is the principal thing.] Reshith beginning, so Tremel.

Get] Kanah signifies to get a thing as a mans own possession, so as to have a pe∣culiar interest in it.

Wisdom.] Wisdom in this book signifies two things: 1. Christ, Prov. 8. 2. Grace, especially spiritual understanding. Grace is the principal thing.

The principality of grace lies in six things:

• 1. It makes a man conformable to God.
• 2. Brings one into Communion with him, Zech. 3. 7.
• 3. Fits a man for the service of God, Dan. 1. 4. Isa. 6. 8.
• 4. Turns all things into a blessing, Mal. 2. 2.
• 5. Fils the soul with all spiritual excellencies.
• 6. Preserves one from all evils, Prov. 2. 11, 12.

And with all thy getting.] Heb. In all thy getting, get understanding.* 1.22

Vers. 13. Take fast hold of instruction.] The word signifies to lay hold with strength, as men that are in peril of drowning, they will lay hold so fast upon a thing, that their hands may be sooner broken then loosed.

Vers. 14. Enter not into the path of the wicked, and go not in the way of evil men.

15. Avoid it, passe not by it, turn from it, and passe away.]

Iteration of the same sense in variety of phrase argueth the necessity of the duty, and earnestnesse of the divine Pen-man to perswade.

Vers. 17. For they eat the bread of wickednesse, and drink the wine of vio∣lence.] That is, they eat bread and drink wine gotten by wickednesse and vio∣lence.

Vers. 18. But the path of the just is as the shining light.] See Chap. 10. 29.

Vers. 19. They know not at what they stumble.] That is, they cannot imagine how soon they shall fall. 2. They know not what it is that makes them fall.

Vers. 21. Let them not depart from thine eyes.] That is, reade them conti∣nually,

Keep them in the midst of thine heart] The heart is the center of the body, about the midst of it, lay them up where they may be safe and ready at hand for continual use.

Vers. 23. Keep thy heart with all diligence,] With all keeping, or above all keep∣ing, look to that above every thing.

Heart is taken in a spiritual sense, so it signifies the understanding, will, consci∣ence, memory, affections, thoughts, here the will. It is a metaphor taken from a Spring, keep the Spring-head carefully, because all the water runs out there; Not while it is in its natural condition, but the heart which is already sanctified.

Keep.] The Hebrew word is applied to three sorts of keeping:

• 1. Of a prison, as that to which Joseph was committed, Keep it as a prison.
• 2. Of a besieged City, so Hab.
• 3. As the Priests and Levites which were intrusted with the holy things

• of God, looked to their charge with all diligence.

For out of it are the issues of life] All the streams of thy life flow from this, refers to the heart.

Vers. 24. Perverse lips put far from thee] Heb. Perverse, crooked, or froward.

Vers. 25. Look straight before thee.] To duty as the means, and to the end too, that is, Let your minds be intent on what ever you do, opposite to expression,* 1.23 Prov. 17. 24.

CHAP. V.

Verse 4. BUt her end is bitter as wormwood.] The end which she brings others to.* 1.24

Sperne voluptates, nocet empta dolore voluptas.

Vers. 9. And thy years unto the cruel.] Thy young years, and better part of thy age. Aczar properly signifies cruel, only Deut. 32. 33. it is added as an epithete to the poison of Asps.

Vers. 11. And thou mourn at the last when thy flesh and thy body are consumed.] He mourneth when all is spent. In the Original it is Nahamta Babharit hec••, which properly signifies to roar as the Lions doe when they are hungry, Prov. 28. 15.

Vers. 14. I was almost in all evil, in the midst of the Congregation and Assembly] That is, sin had that power in me that when I came into the presence of God, the society of the Saints, these kept not my corruptions under.

Vers. 19. Let her be as the loving Hinde and pleasant Roe, let her brests satisfie thee at all times, and be thou ravisht alwayes with her love.] Note both the metaphors* 1.25 and the hyperbole, which are used to set forth the Husbands delight in his wife. Hinde and Roe are the females of an Hart and a Row-buck. It is noted of the Hart and Row-buck, that of all other beasts they are most inamoured with their mates. The former is termed the loving Hinde, or word for word a Hinde of loves; The later a pleasant Roe, or Roe of favour, that is, exceedingly loved and fa∣voured.

Let her brests satisfie thee at all times.] Inebrient te, Heb. Let them make thee drunk.

Be thou ravished with her love] Word for word, Erre thou in her love, or, Thou shalt erre in her love. Ravishment in carnal matters is sinfull. The Scripture allows no excesse in affection, it only notes a lesser evil, rather than lose thy self in the im∣braces of an harlot. Vide Capel. Critic. Sac. l. 6. c. 4.

This implies two things:

1. So far to exceed in love as to make a man to oversee some such blemishes in his wife, as others would soon espy.

Or else secondly, to count them no blemishes, delighting in her never a whit the lesse for them.

Vers. 20. And why wilt thou, my Sonne, be ravisht with a strange woman, and imbrace the bosome of a stranger.] As if he had said, Sure enough, if thou do not love thy wife, thou wilt look after harlots, or at least art in danger to do it, but if thou love thy wife truly, thou art strengthened against a stranger.

CHAP. VI.

Verse 6. GO to the Ant, thou sluggard, consider her wayes and be wise.] The Ant* 1.26 though the least of creatures, is commended for her prudence and solicitude for the time to come, and her love of pains and diligence. See Pliny 2^d Book of his Natural History, c. 3 Virgils 4^th of his AEneids.

Vers. 9. How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep?

10. Yet a little sleep, a little slumber, a little folding of the hands to sleep.

11. So shall thy poverty come as one that travelleth, and thy want as an armed man.]

Salomon lively describes the sluggard, he brings him in roming himself, and rub∣bing his eyes with an unwilling hand, uttering broken and sleepy sentences, as one not half awake, How long wilt thou sleep? When wilt thou rise out of thy sleep? As if he had said, Ho Sir, it is time to get up; what not out of your bed yet, at this time of the day? Then mark his drousie slumbring and senslesse answer, A little sleep, a little slumbers, for the Original hath the words in the plural number, well befitting a sluggard, A little folding of the hands, a little sleep, a little slumber, all little, though he sleep much, but yet it is but little in his conceit.

One that travelleth.] That is, with so much speed, as it will not be long.

As an armed man.] That is, with so much strength as will not be resisted. See Prov. 24. 33, 34. & 26 14.

Vers. 13. He speaketh with his feet.]* 1.27

Vers. 14. He deviseth mischief continually] Diggeth further into the mine and treasure of evil in his own heart.

The Hebrew word Charash signifies great labour and skill, as of Husbandmen, 1 Kings 19 19. or of Smiths, Gen. 4. 22. 1 Kings 7. 14.

Vers. 17. A lying tongue.] See vers. 19. He repeats lying twice, though under several terms.

Vers. 22. It shall talk with thee.] The Hebrew word signifies a discourse pro and con, which is only in the meditation of our hearts, the man makes objections, the word answers.

Vers. 27. Can a man take fire in his bosome?] Unclean lust.

Vers. 31. He shall restore seven fold.] Jesballem Shibghnathaim, he shall pay se∣ven-fold;* 1.28 the Hebrews double the Dual number, ten in the Dual number is twen∣ty, three is thirty, and four is fourty, but when they come to seven, here they dou∣ble not, Isa. 30. 26. there it only standeth for seven; so here, he shall pay Shibghna∣thaim, that is, seven for one.

Vers. 35. He will not regard any ransome] That is, he will not be moved by any gift to spare him that hath dishonoured his bed.

CHAP. VII.

Verse 4. SAy unto wisdome, thou art my Sister.] Be as familiar with the wisdome of God revealed in his Word, as with thine own sister.

Vers. 14. I have peace-offerings with me: this day have I payed my vows.] The* 1.29 Harl••t hath divers arguments to entice him, 1. She was no common strumpet, had set all straight between God and her soul.

Vers. 15. Therefore came I forth to meet thee diligently, to seek thy face, and I have found thee.] 2. She had a singular love to this young man, therefore she came out to meet him. And, 3. She pleads the good hand o•• Gods providence, And I have found thee, 1 Sam. 23. 7.

Diligently to seek thy face.] The original word is, To seek thy face in the morning, and yet vers. 9. it was in the evening that she met him. To do a thing in the mor∣ning, and to do a thing diligently are the same in Scripture, Psal. 10▪ 1. 8. Early, the Hebrew is, in the morning, that is, with all diligence and care.

Vers. 16. I have deckt my bed with covering of tapestry, with carved works, with fine linnen of AEgypt.

17. I have perfumed my bed with myrrhe, alces, and cynamon.]

4. She argues from the many allurements of corruption in these two verses. The Bed deckt and Chamber perfumed with all spices which might be incentives to lust.

Vers. 18. Come let ut take our fill of love untill the morning, let us solace our selves with love.

19. For the good man is not at home, he is gone a long journey.]

Here is another argument, vers. 18. cals it love and loves, though it were lust.* 1.30

And prevents an Objection which might arise, verses 19. & 20.

The good man is gone a long journey, and not likely to return.

Vers. 23. Till a Dart strike thorow his liver.] That is the seat of concupiscence.

Splen ridere facit, cogit amare jecur.

The pox is Morbus hepatarius, the disease of the liver.

CHAP. VIII.

Vers. 1. DOth not wisdome cry, understanding put forth her voice?] Mark the proceeding of wisdome in the gradation.

First, She crieth (Bah••uts) without, that is, she crieth as she cometh out at the door.

Again, She crieth (Barhhoboth) in the streets, that is, in the place where buy∣ers and sellers use to meet for exercising of merchandize.

Thirdly, She crieth (Berosh homijoth) in the chief place of concourse, that is, where the chief of the people, and the common multitude resort, as 1 Sam. 14. 38. So Judg. 20. 2.

Fourthly, She crieth (Be phithe shegnerim) in the opening of the gates, that is, in the place where the Judges and Counsel sate.

Vers. 9. They are all plain to him that understandeth.] That is, every one that is godly, as by the fool in this Book the wicked is usually meant.

Vers. 10. Receive my instruction, and not silver.] That is, above silver, or rather than silver.

Vers. 12. I wisdome dwell with prudence.] Wisdome is a knowledge of principles, prudence a wisdom to apply them to our own comfort and use.

Vers. 13. The fear of the Lord is to hate evil, pride and arrogancy, and the evil way, and the froward mouth do I hate.] The evil of the heart or thoughts is ex∣prest by pride and arrogancy, Scatter the proud in the imaginations of their hearts; sinne in the words, by a froward mouth, sinnes of practice, by evil way.

Vers. 15. By me Kings reign.] It is spoken of Christ as Media••our. See vers. 22, 23.

Vers. 21. To inherit substance.] That is, I will cause him to inherit something that is, or somewhat which hath a being. Riches, honour, are rathor profitable in the opinion of men than indeed.

Vers. 22. The Lord possessed me in the beginning of his way, before his works of* 1.31 old.] In is inserted, it is not in the original, See ver. 30. rather possessed me the beginning of his way. It is spoken of Christ, not as God, so one person posses∣seth not another, but as Mediatour, the servant is part of the masters pos∣session.

Vers. 23. I was set up from everlasting.] The word signifies annointed, it is used Psal. 2. 6. annointed as Mediator by reason of the eternal Covenant between God and him.

Vers. 30. Then I was by him, as one brought up with him.] A Metaphor taken* 1.32 from two mates and companions that are born and bred together, and sport them∣selves in each others society.

And I was his delight, rejoycing alwayes before him.] The original is Delights in the plural number, importing, That the eternal Sonne was the greatest delight of his Father, he was variety of delights unto him, the happinesse of the persons is the infinite satisfaction they take one in another.

Jermin saith, the Hebrew word is like deliciae in Latine, being of the plural num∣ber, and not having a singular.

Vers. 31. And my delights were with the sonnes of men.] The same word for de∣light is used in both places, what delight God the Father took in his Sonne, the sui∣table delight he takes in his Saints, he was thinking that man should be made after Gods Image, and restored by his grace.

Vers. 32. Now therefore hearken unto me.] By hearkning, these particulars are understood:

• 1. A hearing with the ear.
• 2. A closing with the truth, with the understanding.
• 3. A retaining it in the memory.
• 4. A subjection of the heart to what is understood and remembred, 1 King. 12. 15. 1 Sam. 2. 25.

Vers. 36. But he that sinneth against me, wrongeth his own soul.] He speaks of re∣jecting Christ offered in the Gospel.

CHAP. IX

THe whole Chapter is spent in several arguments, Wisdome pleads this way, and folly, that.

Vers. 1. Wisdom.] That is, Christ.

Hath builded her house,] That is, the Church.

Seven Pillars.] The firmnesse and beauty of the Church, called the Pillar of Truth.

Vers. 2. Secondly, Here is the fulnesse of Christ in his Church.

For sustenance and refreshing.

Vers. 3. Her maidens.] That is, Ministers of the Gospel, who as Virgins should be untoucht and undefiled by the world.

Vers. 10. The fear of the Lord is the biginning of wisdom.] Either the highest or first point of wisdom.

Vers. 17. Stolen waters are sweet, and bread eaten in secret is pleasant.] An allu∣sion to a naughty servant, which makes merry when his master is asleep.

CHAP. X.

Verse 2. TReasures of wickednesse profit nothing: but righteousnesse delivereth from death.]

Treasures,] That is, abundance of that which is rich, so that one may lay up for time to come, Matth. 6.

Of wickednesse.] Gotten or held by sins of commission or omission.

Profit nothing.] More is intended than said, they are very hurtfull; whatsoe∣ver good a man expects from them, he can make no certainty of it, and he shall have* 1.33 no true benefit by them in the conclusion.

But righteousnesse] Of affection, heart, life and conversation.

Delivereth from death.] Spiritual, it is a means of our salvation, it doth not deserve deliverance from death, but it gives assurance of our deliverance from death, Prov. 12. 28.

Vers. 4. He becometh poor that dealeth with a slack hand, but the hand of the dili∣gent maketh rich.] Jad hharzitim, the hand of the diligent maketh rich. (Hha∣zatz) is to digge in the ground for gold in the earth, that man shall become rich.

Doctor Jermin observes, the original word in the former part of the verse is Caph, which signifieth the bowing of the hand, because deceit is hollow, and it is with the hollow of the hand, that the sleights of deceit are practised. In the later part of the verse it is Jad the whole hand, the strength of the hand, for that it is which diligence useth, and by that it is that it maketh rich.

Vers. 7. The memory of the just is blessed: but the name of the wicked shall rot.] In the original it is, the memory of the just in benedictionem, shall be for a bles∣sing. The very remembring of them shall bring a blessing to such as do remember them, so Jermin. Memoria justi erit celebris, so Bain. Cartwright thus ex∣plains* 1.34 it, Blessings so abundantly and prolixly follow the just, that mention shall not be made of him dead, but with praise and blessing: As on the contrary the* 1.35 wicked are not named without detestation.

The memory or the name, he doth not say his house or his body shall rot, though* 1.36 they must, but his memory, either it shall not be remembred at all, or be remem∣bred as a rotten thing.

Vers. 9. But he that perverteth his waies shall be known.] Perverteth his waies, That is, alloweth himself in any ill course, though never so secretly.

Shall be known.] That is, his vile and wretched dissembling shall be de∣tected.

Vers. 12. But love covereth all sinnes.] 1 Pet. 4. 8.

By covering must be meant,

• 1. A favourable construction of all things, which in right reason may be well construed.
• 2. A passing by smaller infirmities and private offences.
• 3. Such a covering as may cure also, for love is wise.

Vers. 14. Wise men lay up knowledge.] In a treasury, bring it out when they have occasion.

Vers. 18. And he that uttereth a slander is a fool.] It is a note of a sinfull fool to have a bitter, railing and slandrous tongue.

We must make a difference between these two phrases, tabhe dibbath, and methi dibbath, detulit rumorem, Gen. 37. 2. and protulit rumorem here. Detulit rumorem, he only relateth that which he knoweth or heareth, but protulit rumorem, who bringeth it out of his own corrupt heart.

Vers. 20. The heart of the wicked is little worth.] His thoughts, imaginations,* 1.37 affections and desires.

Vers. 21. The lips of the righteous feed many.] He compares the mouth of a righ∣teous man to the gate of some hospitable person: so Cartwright.

Vers. 22. The blessing of the Lord it maketh rich, and he addeth no sorrow with it.] q. d. He that hath wealth with Gods blessing, shall have no cause to repent him ano∣ther day, that he lived so prosperously.

Vers. 29. The way of the Lord is strength to the upright.] It signifieth fortitudi∣nem & munitionem, strength within, and defence without.

Vers. 32. The lips of the righteous know what is acceptable.] Things pleasing to* 1.38 God pass so often through their lips, that they are said to know what is ac∣ceptable.

CHAP. XI.

Verse 4. RIches profit not in the day of wrath] The covetous man thinks they will, there∣fore* 1.39 it is twice repeated, Ezek. 7. 19. Zeph 1. 8.

Vers. 13. As the tale-bearer revealeth secrets.] See ch. 18. 8. & 20. 19. & 26. 28.* 1.40 Severall times Salomon inveighs sharply against backbiting calumniators.

He compareth busie-bodies here, and Levit. 19. and such as delight to deal in other mens matters, to petty Chapmen and Pedlers, which carry wares about, selling in one place, and buying in another.

Vers. 15. He that is surety for a stranger shall smart for it.] Heb. Shall be sore* 1.41 broken or bruised, the word is used of Christ, Isa. 63. 10.* 1.42

Vers. 21. Though hand joyn in hand, the wicked shall not be unpunished.] Though* 1.43 ungodly men have many friends, and such as be mighty; though they joyn all their forces together to defend one another, or all of them one, yet they shall not prevail.

Vers. 22. As a jewel of gold in a swines snout, so is a fair woman which is with∣out* 1.44 discretion.] Without savour, reason is that in governing things, which a plea∣sing savour is in meats.

It doth not adorn but misbecome them.

Vers. 24. There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.] Because one hath the blessing of God upon his liberality, the other the curse of God upon his parsimony.

Vers. 25. The liberall soul shall be made fat.] Not liberall hand, but liberall soul,* 1.45 it is accepted according to what he would do.

Vers. 30. He that winneth souls is wise.] He that winneth souls, (using all art and cunning and industry to catch souls, as fowlers do to take birds, as the Hebrew word importeth) he is wise.

Vers. 31. Behold the righteous shall be recompensed on the earth: much more the wicked and sinner.] That is, a righteous man shall be corrected, though he sin a* 1.46 sin of infirmity, how then shall the wicked be punished, who sin with presumption and delight.

CHAP. XII.

Verse 4: A Vertuous woman.] Which is painfull and faithfull in her calling.

Is a Crown to her husband.] Not a Ring, that is the ornament of meaner* 1.47 persons, but a Crown which is the ornament of Kings.

Vers. 12. The root of the righteous yieldeth fruit.] The root usually yields not fruit, but the branches, or not formally but virtually; the root, that is, his spirit, his soul.

Vers. 13. The wicked is snared by the transgression of his lips.] That is, not only by which he taketh others, but by which he is taken himself to his own ruine and destruction.

Vers. 16. But a prudent man covereth shame.] He restrains his anger, which if it should presently break forth, would be a reproach unto him.

Vers. 27. The slothfull man resteth not that which he took in hunting.] Some in∣terpret it, he enjoyeth not what he hath; rather thus, if he hath any thing to spend, it is not of his own getting.

It is a proverbiall kind of speech, signifying that they shall not enjoy that which they get by craft and falsehood.

CHAP. XIII.

Verse 2. A Man shall get good by the fruit of his mouth.] That is, Gods blessing, and the good will of good men, by speaking to others of that which is good.

Vers. 3. He that keepeth his mouth, keepeth his life: but he that openeth his lips shall* 1.48 have destruction.] He intimateth a similitude of a City besieged; to open the gates betrayeth the safety of it; all watch and ward is about the gate. So the tongue is the gate or door of the soul, by which it goes out in converse and communication, to keep it open or loose guarded, letteth in an enemy, which proveth the death of the soul.

This Proverb is like that Prov. 10. 19. but that the order is inverted.

But he that openeth his lips.] Or strideth too wide to lewd speaking, for so the* 1.49 word signifieth, as a harlot prostitutes her self, or spreadeth her body to filthy companions.

Vers. 7. There is that maketh himself rich.] That is, full of peace and joy from assurance of his salvation, and Gods favour to him.

Yet hath nothing.] Not one jot of true peace and favour at all with God.* 1.50

There is that maketh himself poor, yet hath great riches.] Perswadeth himself to be in a most wretched estate, and is highly in Gods favour, and hath great store of saving grace.* 1.51

Vers. 10. Only by pride cometh contention.] There is a threefold contention: 1. With men, which ariseth from pride. 2. With God. 3. With the Word of God: these two contentions arise also from pride, James 4. 6.

Vers. 12. Is a tree of life.] Chajim, a tree of lives Heb. all sorts of lives, or the accomplishment of the promise doth as it were put one into Paradise again, as one expounds it.

Vers. 13. Who so despiseth the Word, shall be destroyed, but he that feareth the com∣mandment,* 1.52 shall be rewarded.] In the words word and commandment, there is a Sy∣necdoche generis for the Word and Commandment of God, for that is here un∣derstood, as the words shew.

Veri. 24. He that spareth his rod; hateth his sonne: but he that loveth him chasten∣eth him betimes] Which withholdeth due correction from his childe, when it is needfull.

Hateth.] That is, loves him with such a fond love, as is rather worthy to be called hatred, and doth indeed bring forth as bad fruits as hatred would bring forth.

But he that loveth him.] With a wise, discreet, good love.

Chasteneth him betimes.] That is, before his corruptions are grown too strong:* 1.53 Betimes, which here seemeth to be an adverb, in the Hebrew is a verb, and signi∣fieth to rise timely in the morning, and diligently seek; it signifies as well the due care which good parents have for the nurturing of their children, as their provi∣dence to do it in good season.

CHAP. XIV.

Verse 4. WHere no Oxen are the crib is clean: but much increase is by the strength of the* 1.54 Ox.] See 13. 23.

Vers. 8. The wisdom of the prudent is to understand his way.] A worthy Divine said, he desired this place might never be out of his minde. That knowledge which any man hath, that is truly wise.

Way.] What concerns him in his particular relations, course, condition.

His way.] Labours not to understand the waies of other men, but his own waies, the whole course of a mans life, Psal. 119. 1.

Understand.] That is, to know how to order his whole course by rule.

But the folly of fools is deceit.] Fools study novelties and deceive themselves.

Vers. 10. The heart knoweth his own bitterness; and a stranger doth not inter∣meddle* 1.55 with his joy.] Godly men have troubles and joyes which the wicked know not of.

Vers. 13. Even in laughter the heart is sorrowfull, and the end of that mirth is hea∣viness.]* 1.56

Vers. 14. The backslider in heart shall be filled with his own waies: and a good man shall be satisfied from himself.] Aversus or reversus corde. There is a double back∣slider in heart.

• 1. In their apprehensions, Gal. 4. 15.
• 2. In their affections, Rev. 2. 5.

Filled with his own waies.] Shall have enough of them.

And a good man.] Such a one whose heart is turned to God, and who keepeth up his apprehensions and affections toward him.

Shall be satisfied from himself.] As united to God, it is set in opposition to the former. The Hebrew word notes a full, compleat and perfect satisfaction, Psal. 17. ult. Satisfied usque ad nauseam, even to surfet, it is used Isa. 1. 11.

From himself.] From that which is within himself; self, not in opposition to,* 1.57 but in union with God.

Vers. 15. The simple beleeveth every word.] The simple opposed to prudent; beleeveth every ill word or thing; that is, rashly gives credit and hearkens to every deceiver, else if the thing be good, they of all men are most hard of belief.

Vers. 16. A wise man feareth and departeth from evil.] That is, the godly mans fear restrains him from sin.

But the fool rageth and is confident.] That is, the prophane man maketh no doubt of his salvation at all.

Vers. 17. He that is soon angry dealeth foolishly.] See v. 29. & ch. 12. 16.* 1.58

Vers. 22. But mercy and truth shall be to them that devise good.] Mercy in the promises, and truth in the performances of Gods favour, and graces to the mans soul.

Vers. 24. The Crown of the wise is his riches: but the foolishness of fools is* 1.59 folly.] That is, here is the godly mans glory above all other men in the world, that he is able to make a holy use of his riches, and so to imploy them that his grace shall be exercised therein. But the foolishness of fools, viz. rich fools, no fool to the rich fool.

Vers. 29. But he that is hasty of spirit exalteth folly.] Heb. short of spirit, or of a short spirit, that is, of a short apprehension. 2. Too quick in answering, gives a short answer, exalteth folly.] Doth openly commit it, as though he would lift it up that all men might see it.* 1.60

CHAP. XV.

Verse 2. THe tongue of the wise useth knowledge aright.] That is, the wise person speaks in such sort, as that his speech shews forth grace.* 1.61

Vers. 4. A wholesome tongue is a tree of life.] He often useth this similitude, Prov. 3. 18. See Rev. 22. 2. it brought forth not only fruits, but leaves also for healing of the Nations.

Vers. 11. Hell and destruction are before the Lord.] Some think the latter is exe∣geticall* 1.62 of the former. Some* 1.63 by Sheol understand the grave, by Abaddon hell. What is become of mens souls in hell, and what is become of the dust of men buri∣ed a thousand years ago.

How much more the hearts of the children of men!] It is an argument from the greater to the less, knows things that are more remote and dark, than the heart is; plain to him as that which is set before a man, Job 26. 6.

Vers. 15. But he that is of a merry heart hath a continuall feast.] Tob leb, a good* 1.64 heart, or a good conscience; so the Genevah better translates it, spiritually merry. James 5. 13. Is any in a good mind? Mercer thinks it to be understood more gene∣rally, of a man free from trouble or anxiety of minde.

Vers. 17. Better is a dinner of herbs, where love is, than a stalled Ox, and hatred therewith] That is, say some, a little with the love and favour of God; rather, if there be love in the family.

Vers. 19. The way of the slothfull man is an hedge of thorns.] That is, those things* 1.65 which are easie in themselves, are hard to him.

Vers. 20. But a foolish sonne despiseth his mother.] Many children will in shew, at* 1.66 least, be obedient to their Father, which yet are duobedient sometimes to their mo∣thers, because they perceive weaknesses in them, and because they are unable to punish them for their contempt.

Vers. 21. Folly is joy to him that is destitute of wisdom.] That is, even sinne and wickedness is a matter of mirth and delight to the wicked man.

Vers. 23. A man hath joy by the answer of his mouth: and a word spoken in due sea∣son,* 1.67 how good is it!] The summe is, there is alwaies this fruit of a pure speech, that it rejoyceth the speaker, and often is very beneficiall to others.

Vers. 30. And a good report maketh the bones sat.] That is, so comforteth, re∣joyceth and strengtheneth a man, as good fare which maketh him fat and well∣liking.

Vers. 31. The ear that heareth the reproof of life, abideth among the wise.] One* 1.68 would think he should rather have said, the promise of life, reproof also tends to life.

CHAP. XVI.

Verse 1. THe preparations of the heart in man, and the answer of the tongue is from the Lord.]* 1.69 If ever you will have your tongue agree with your hearts, and your hearts with that which is good, go to God.

Vers. 2. All the waies of a man are clean in his own eyes: but the Lord weigheth the* 1.70 spirits.]

• 1. He speaks of man indefinitely, of man as man, therefore of every man.
• 2. Not only some, but all his waies seem right in his own eyes.
• 3. The ground of this mistake, men ponder not their waies.

The Lord weigheth the spirits.] Such as a mans spirit is, such is the man. See Prov. 10. 20.

Vers. 6. By mercy and truth iniquity is purged.] Salomons meaning is, that by Gods goodness, and not ours, iniquity is pardoned.

2. If by mercy be meant mans mercy, then we are to understand it thus, that mercy and truth are evident signes unto us, that our sins are forgiven, and not the working causes of remission, as the Papists say.

Vers. 23. And addeth learning to his lips.] That is, so speaketh, as that others are made wise thereby.

Vers. 27. An ungodly man diggeth up evil.] There is no evil above ground, there∣fore he useth all enquiry.

Vers. 31. The hoary head is a Crown of glory, if it be found in the way of righteous∣ness.] That is, when an old man is found to be a just and righteous man, then he truly deserves reverence.

CHAP. XVII.

Verse 3. THe fining pot is for silver, and the furnace for gold; but the Lord trieth the hearts.] Goldsmiths have their vessels, wherein they prove and try the gold* 1.71 and silver from dross and corruption; but the Lord alone searcheth the hearts and knoweth them, and none but he by grace can purifie them.

Vers. 5. Who so mocketh the poor, reproacheth his maker.] That is, contemneth the wi••e dispensation of God, who would have the poor inter mingled with the rich. See Prov. 14. 31.

Vers. 8. A gift is as a precious stone in the eyes of him that hath it.] A stone in his eye, or a stone glittering before his eye: Much regarded by him on whom it is bestowed.

Vers. 9. But he that repeateth a matter, separateth very friends.] By rubbing up the memory of it when it is gone and past, doth separate a Prince, that is, maketh even the greatest friends to fall out.

Vers. 12. Let a Bear robbed of her whelps meet a man, rather than a fool in his* 1.72 folly.] Cross a man in a way of sinning, when lust is up and bears sway in him, and he is as outragious as a Bear, and She▪ bear, and robbed of her whelps, 2 Sam. 7. 8. Hos. 3. 8.

Bears were well known in that Country, 2 King. 2. 24. 1 Sam. 17. 34.

Vers. 16. Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath* 1.73 no heart to it.] He knows not that he hath it, or what it is worth: We use to dis∣cover fools by telling of money.

Some expound it of every talent, wealth, honour, authority, opportunity, one shews himself a wise man by valuing aright the price he hath in his hands, and by his will to it.

Vers. 17. A friend loveth at all times.] That is, as a friend: loveth, or ought to love.

And a brother is born for adversity.] A brother, whether natural, civil, or spiritual.

Vers. 21. And the father of a fool hath no joy.] The meaning is, he hath much sor∣row,* 1.74 yea the deniall of all joy affirms more then the feeling of much sorrow, for it speaks all sorrow. See ch. 10. 1.

Vers. 22. A merry heart doth good like a medicine] That never does good but to a sore, so that under the cross. See 18. 14.

But a broken spirit drieth the bones.] Because it eateth up the spirits which should nourish and moisten them. See ch. 13 13.

Vers. 25 A foolish son is a grief to his father, and bitterness to her that bare him.]* 1.75 Not only because disappointed in their expectation, received not that comfort from him they looked for, but it revives their own guilt in want of care of their edu∣cation.

Vers. 27. And a man of understanding is of an excellent spirit.] Or a cool spirit,* 1.76 so the word signifies.

Vers. 28. Even a fool, when he holdeth his peace, is counted wise.] So excellent a thing it is to keep silence in time and place, that even a silly person holding his tongue, is taken for a discreet man.

He doth not say, he is wise, but he is counted so, because he doth not discover his want of wisdom.

CHAP. XVIII.

Verse 4. THe words of a mans mouth are as deep waters.] That is, of an excellent mans, as the word imports: A wise prudent man speaks oracles.

Vers. 8. The words of the tale-bearer are as wounds.] At once wounding both him of whom he speaketh, and him to whom he speaketh.

And they go down into the innermost parts of the belly.] They give a deadly stroke.

Vers. 10. The Name of the Lord is a strong tower, the righteous runneth into it, and is safe.] That is, God in Christ made known to us, 2 Cor. 46. Luke 1. 69. Heb. 2. 10. A tower is a place of safety.

Name.] Sometimes God himself, usually his attributes by which he hath disco∣vered himself in Scripture.

Strong.] Able to defend, shelter and preserve.

The righteous runneth to it.] Those which are justified and sanctified in Christ.

And is safe.] Exalted. Heb. so safe, that being exalted above the fear of evil, he overlooketh danger with a neglect of it.

Vers. 13. He that answereth a matter before he hath heard it.] That is, before he hath heard it out with diligent attention, so as rightly to understand it.

Vers. 14. The spirit of a man will sustain his infirmities, but a wounded spirit, who can bear?]

The spirit of a man.] Of every man, for so both Grammar and Logick bear∣eth here.

Will sustain.] With patience, strength, comfort, constancy.

His infirmities.] His present burden (which ever seems sorest) whatever it be.

Some interpret it thus, the conscience being whole, unwounded, will bear him up against the troubles of his body.

But a wounded spirit who can bear?] A spirit which God hath struck, viz. with his displeasure, terrour.

The word signifies, a smitten▪ contrite or broken spirit, a metaphor from bo∣dily afflictions by stripe••, contusions, bruises or wounds, every light touch hurteth the troubled part.

Who can bear it?] That is, none can; if the question be affirmative, the answer is negative.

Vers 21. Death and life are in the power of the tongue.] In manu linguae, Heb. in the hand of the tongue.

Vers. 22. Who so findeth a wife, that is, a good wife; findeth a good thing, and* 1.77 obtaineth favour of the Lord.]

Vers. 23. The poor useth intreaties.] Speaks humbly, earnestly, out of a deep sense of his own necessity.

Vers. 24. There is a friend that sticketh closer than a brother.] That is, the Chri∣stian* 1.78 friend, he sticks closer than the meer naturall brother.

CHAP. XIX.

Verse 2. ALso, that the soul be without knowledge it is not good.] Some reade the words,* 1.79 Without knowledge the minde is not good; and the originall favours that: Good, that is, not what it should be, it cannot do the thing to which it was ap∣pointed.

Vers. 3. The foolishness of a man perverteth his way; and his heart fretteth against the Lord.] It is a mans own folly that makes him miscarry in any thing, yet then he is discontented with the Lord. The word signifies sinfull sorrow, fretting and dis∣content.

Vers. 12. The Kings wrath is as the roaring of a Lion.] Of a young Lion, Heb.* 1.80 who is more couragious. As the Lion terrifies the other beasts when he roars: so the anger of a King is very vehement and hurtfull.

Vers. 13. And the contentions of a wife are a continuall dropping.] That will waste the hardest stone in the world.

Vers. 15. Slothfulness casteth into a deep sleep.] Tardemah, the same word that is used of Adam, when a rib was taken out of him. See Isa. 29. 10.

Vers. 21. There are many devices in a mans heart; nevertheless the counsell of the Lord, that shall stand.] The Hebrew signifies cogitationem ingeniosam, an inven∣tion carried on with great skill, Eccles. 7. 29. Exod. 31. 4. Esth. 4. 5. subtill machi∣nations, politick devices.

Many.] The Hebrew signifies many and great, Gen. 25. 23. great variety and depth of plots.

In a mans heart.] Cor sumitur pro intimis cogitationibus, Psal. 64. 6.

Man.] Ish, an excellent man, and skilfull in some faculty, 1 Sam. 17. 34. & 16. 18. Exod. 4. 18.

The counsell of the Lord.] That is taken two waies:* 1.81

• 1. For Gods secret purpose and decree, Mic. 4. 12. Ephes. 3. 11.
• 2. His will revealed, Act. 20. 27. both are here meant.

Stand.] Abide, as Psal. 1. 5. Isa. 40. 8. compared with 1 Pet. 1. 25.* 1.82

2. Rise, Psal. 68. 1. Isa. 49. 8. Dan. 9. 12. his counsell shall rise over all their plots.

Vers. 22. The desire of a man is his kindness.] That is, to do good in works of liberality.

A poor man is better than a liar.] That hath nothing to give, hath yet a giving affection.

Is better than a liar.] That is, better than a rich man, who before he was rich would brag much what he would do if he were rich, and yet being rich, is poorer in liberality than ever he was.

CHAP. XX.

Verse 5. COunsell in the heart of a man is a deep river; but a man of understanding will draw it out.] That is, crafty counsell.

But a man of understanding.] Of spirituall understanding out of the Word of* 1.83 God.

So wise as if he were nothing but understanding. Draw it out.] By questions and examinations.

Vers. 7. The just man walketh in his integrity.] It is that Conjugation in the* 1.84 Hebrew which signifies he set himself going; walking is a voluntary motion, a god∣ly man hath an internall principle.

Vers. 9. Who can say, I have made my heart clean, I am pure from my sinne.]

Objection, Matth. 5. 8. Blessed are the pure in heart.

Answer, A man absolutely considered in himself is all impure, but relatively considered in Christ he is pure. 2. No man is pure in respect of the presence of corruption, but the godly are in respect of the efficacy and rule of it.

Vers. 11. Even a childe is known by his doings, whether his work be pure, and whether it be right.] That is, you may reade and guess in a child how his course is likely to prove afterwards.

Vers. 15. There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel.] As if he had said, the greatest heap of gold and precious stones is not to be compared with gracious words.

Vers. 16. Take his raiment that is surety for a stranger.] That is, if a man be so silly and rash to be surety for one he knows not, never spare such a one, let him abide the smart of it.

Vers. 25. It is a snare to the man who devoureth that which is holy; and after* 1.85 vows to make enquiry.] Sir Henry Spelman in his book De non temerandis Ecclesiis observes that a snare hath three properties, 1. To catch suddenly. 2. To hold surely. 3. To destroy certainly.

After vows to make enquiry.] viz. Colourable reasons to evade the vow.

Vers. 27. The spirit of a man is the candle of the Lord.] That is, the conscience enlightned by the Word, as it is expounded, Prov. 18. 14.* 1.86

God sets up a light in the conscience, whereby men look upon the most secret workings of the soul.

Searching the inward parts of the belly.] That is, the deep things of grace and sinne.

Vers. 30. The blewness of a wound cleanseth away evil.] Both parts of the verse* 1.87 referre to the same thing, and only note the benefit of correction.

CHAP. XXI.

Verse 1. THe Kings heart is in the hand of the Lord, as the rivers of water, he turneth it* 1.88 whither soever he will.] It is a similitude taken from an husbandman, which draws the water as he pleaseth through his ground.

Vers. 2. Every way of a man is right in his own eyes; but the Lord pondereth the hearts.] See 10. 2.

Vers. 4. And the plowing of the wicked is sinne.] That is, their endeavours, their labours and strength of their spirits is especially for the furtherance of sinne.

Vers. 6. The getting of treasures by a lying tongue, is a vanity tossed to and fro of them that seek death.] Tongue of falshood or deceit, as Junius.

By any fair colourable pretexts, shifts which a man cannot carry so handsomly that he will not seem to offend, even this wealth is called first vanity, a thing of nought, which shall not be able to profit him that hath it, it shall be void of use and fruit unto him: and not alone vanity, meerly unprofitable and good for no∣thing, but vanity tossed to and fro, vanity mixed with uncertainty, such wealth cannot be durable; like a Ball betwixt two players at Tenice, which is not suffered to abide still in any place.

Of them which seek death.] He means, of them which though they do not con∣ceive so much, yet shall as certainly procure eternall death unto themselves, as if they did of purpose seek after it, with a desire and intention to procure it to them∣selves.

Vers. 27. The sacrifice of the wicked is abomination: how much more when he bring∣eth it with a wicked minde.] Not only abominable, but abomination in the ab∣stract. The word sheweth the highest disdain, therefore Idols are called abo∣minations.

With a wicked minde.] That is, with a base end. His minde is alwaies evil in its constitution, but not in regard of its actuall intent.

Vers 29. A wicked man hardeneth his face.] An allusion to a traveller that is resolved on his journey, sets his face toward the winde and weather, and goes on.

CHAP. XXII.

Verse 2. THe rich and poor meet together: the Lord is the maker of them all] That is, they meet in this, that they have but one maker.

Vers. 3. A prudent man foreseeth the evil and hideth himself.] The danger that is* 1.89 coming, the extent and latitude of it, that he be not overtaken with it unawares. There is a metaphor in the Hebrew word, drawn from the naked, which turn them∣selves here and there.

Vers. 6. Train up a child in the way he should go, and when he is old, he will not depart from it.] Hhanoch lanagnar gual pi, instr•••• vel intra pu••rum ad ••s, teach the childe, even as we feed children with such meat as they are able to* 1.90 digest.

In his way.] That is, according to his capacity.

And when he is old, he will not depart from it.] He will be the better for it while he liveth.

That of Horace is known▪

Quo semel est imbuta recens servabīt odorem, Testa di••:

Vers. 9. He that hath a bountifull eye shall be blessed.] The LXX. reade it, He that* 1.91 hath compassion on the poor, in the Originall and Paraphrase it is, He that hath a* 1.92 good eye; and again, an envious and malignant is said to have an evil eye. From the eye are discovered effectuall signes of goodness, mercy, clemency, anger, hatred, sorrow, joy, and such like affections. From this reason in nature did our Saviour derive that his saying in the Parable, Is thine eye evil because I am good?

Vers. 12. The eyes of the Lord preserve knowledge.] The eyes of the Lord sig∣nifie his peculiar presence and providence, the eyes of the Lord are upon the righteous.

Knowledge.] The abstract for the concrete, as Job 5. 16. Psal. 12. 2. Rom. 11. 17. men of knowledge.

Vers. 13. The slothfull man saith, there is a Lion in the way, I shall be slain in the* 1.93 streets.] No sluggard neglects any duty but he hath a pretence. 2. The pretence which he hath shall be enough to him to shift off a duty. Lions are in their dens in the day time, Psal. 104 22▪ 21.

Vers. 18. For it is a pleasant thing, if thou keep them within the••; they shall withall be fitted in thy lips.] As if he had said, when thou hast been a learner, and hast* 1.94 gained a stock of knowledge, they shall be fitted to thy lips, that is, thy lips shall bring forth, shape and form those notions of truth into profitable and savoury discourses.

Within thee.] In thy belly, that is, take place in thy heart, because written there, as the Law was written in the midst of Christs bowels.

Vers. 20. Have not I written to thee excellent things in connsels and know∣ledge?]* 1.95

Vers. 22. Rob not the poor because he is poor.] These words are capable of a dou∣ble construction: That is, let not his poverty and inability to withstand thee, en∣courage thee the rather to rob him: which construction agreeth well with the rea∣son given in the next verse▪ or thus, let the consideration of his poverty keep thee off from medling with him.

Neither oppress the afflicted in the gate.] That is, either by bringing him before the Judge, or by wronging him thy self being Judge: Judges sate in the Gate.

Vers. 27. If thou hast nothing to pay, why should he take away thy bed from un∣der thee.] No Law requires that a man should lie in the streets to let another lie in his bed.

Vers. 29. Seest thou a man diligent in his business, he shall stand before Kings, he shall not stand before mean me••.] Liphne hhashim, coram obscuris, that is, be∣fore the mean and baser sort, who were cloathed in soyled black.

CHAP. XXIII.

Verse 2. ANd put thy knife to thy throat, if thou be a man given to appetite.] Or in thy throat: That is, be very carefull and circumspect in taking thy food, bridle thine appetite, take heed thou dost not exceed measure.

Vers. 5. Wilt thou set thine eyes?] That is, thine affections. Heb. involare fa∣cies,* 1.96 Wilt thou cause thine eyes to fly? the inward disposition of the heart shews it self much by the eyes, therefore the Scripture speaks of the delight and desire of the eyes, and saith, thine eyes shall not pity, it implies, aviditatem, celeritatem, 1 Sam. 15. 19. the whole intention of the Spirit.

Upon that which is not.] That thing which thou apprehendest it to be, that which hath no reality or stability.

For riches certainly make themselves wings, they fly away as an Eagle towards hea∣ven.]* 1.97 Not like a tame house bird, which a man may follow and catch again, nor like a Hauk that will shew where she is by her bels, and be called again with a lure, but like an Eagle, which mounts aloft past sight, and is carried away with so much haste, that nothing can recall her.

Vers. 7. Eat and drink saith he to thee, but his heart is not with thee.] That is, he courts thee, but loves thee not.

Vers. 17. But be thou in the fear of the Lord all the day long.] He doth not say, Do thou fear the Lord all the day long, but be thou in the fear of the Lord all the day long, under the power and authority of it; as to be in the flesh, in malice, in drink.

Vers. 23. Buy the truth, and sell it not.] It is exprest both affirmatively and ne∣gatively.* 1.98

Buy it.] That is, use all means which possibly ye can for attaining and pos∣sessing of it.

This advice concerneth two sorts of men,

• 1. Such as have it not, they must labour to get it.
• 2. Such as have it they must hold it fast.

Vers. 26. My sonne, give me thine heart.] Not lend me thy ear, or afford me thy tongue.

Vers. 27. For an where is a deep ditch, and a strange woman is a narrow pit.] There* 1.99 is no getting out of a deep ditch if the mouth be narrow.

CHAP. XXIV.

Verse 4. ANd by knowledge shall the chambers be filled with all preci••us and pleasant riches.] Some expound it of the hidden parts of the soul, prosperity is intailed to piety.

Vers. 13, 14. My son, eat thou honey, because it is good, and the honey-comb, which is sweet unto thy taste.] As honey is pleasant in the taste, so the knowledge of spiri∣tuall things.

Vers. 16. For a just man falleth seven times and riseth up again: but the wicked shall fall into mischief.] The common addition, and which is frequent in the an∣cient Fathers, of seven times a day, is more than is found in the Originall.

That is, often into trouble, Psal. 34. 19. so Junius in notis Tarnov. Exercit. Bibl. Drusius, Mercer, Piscator, Deodate, the Genevah, and others.

But the wicked falleth and never riseth again.

Vers. 20. The candle of the wicked shall be put out.] The life of the wicked is* 1.100 compared to a candle, because it is maintained by base stinking matter, and will go out in snuff.

Vers. 21. Them that are given to change.] viz. Leges & statum regni. Pagn.

Vers. 25. But to them that rebuke him shall be delight.] That is, much comfort* 1.101 and matter of rejoycing, so as they shall not need to repent what they have done.

And a good blessing shall come upon them.] That is, either a blessing of good men, who will bless, praise and commend them, or a blessing of good things, and that from the Lord, who will reward them for this conscionable performance of their duty.

Vers. 26. Every man shall kiss his lips that giveth a right answer.] Ingenuous* 1.102 spirits prize a right answer.

Vers. 32. I looked upon it, and received instruction.] Looking upon is more than seeing, the intention of seeing.

CHAP. XXV.

Verse 11. WOrds fitly spoken.] Heb. words upon their wheels, that is, with a due con∣currence and observation of all circumstances, of time, place, person, and the like, which are as the wheels upon which our words and speeches should runne.

Is like apples of gold in pictures of silver.] That is, gracefull and comely.

Vers. 12. As an earing of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.] q. d. No jewell can so much adorn and beautifie a Christian as this can do, as when he can receive and submit himself to the word of reproof wisely given.

Vers. 14. Who so boasteth himself of a false gift, is like clouds and winde, without rain.] That is, speaking of great things he will do for his neighbour, but fails in the accomplishment.

Clouds.] Seem to offer and promise rain, but the winde takes them away, and frustrates mens expectation.

Vers. 17. Withdraw thy foot from thy neighbours house: least he be weary of thee,* 1.103 and so hate thee.] The Arabians say, Visit seldom, and thou shalt increase love.

Vers. 18. A man that beareth false witness against his neighbour, is a maul, and a sword, and a sharp arrow.] Bernard saith that there are three parties smitten with one and the self same tongue, viz. the Judge, the party that hired him, and he against whom he cometh, Judici est mal••eus, that is, he doth astonish the Judge as if he had a blow given him on the head, that he knoweth not how to determine or judge the matter.

2. To him that hired him he is a sword to fight for him and his cause, but with∣all a sword to kill his soul.

3. To him against whom he witnesseth he is an arrow, and the wound that he maketh sticketh in him, either in his goods, life, or good name.

Vers. 20. As he that taketh away a garment in cold weather, and as vinegar upon* 1.104 nitre: so is he that singeth songs to an heavy heart.]

Vers. 21. If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink.] That is, he which hates thee, not he whom thou hatest, for thou must hate none.

Understand all things necessary in time of his need if occasion be offered.

Vers 22. For thou shalt heap coals of fire upon his head, and the Lord shall reward th••e.] Double his fault, make him pliable to your purpose, as metals heated.

Heap Gods wrath, Tremel. Chrys. Theoph.

Provoke him to love, Beza, Aug. Jerom▪ Calv. Vatabl.

Pererius, Aquinas, Cajetane, have both.

Head.] Minde, Aquinas: Judgement, Origen.

Vers. 23. The North winde driveth away rain; so doth an angry countenance a back∣biting tongue.] The North winde, the sharpest of the windes purgeth the air and driveth away the clouds, which else would quickly dissolve themselves into showers and storms.

Vers. 26. A righteous man falling down before the wicked, is as a troubled fountain, and a corrupt spring.] That is, basely submitting or creeping poorly to a wicked man.

Is as a troubled fountain.] He hath mudded the purity of his own soul with world∣ly respects and carnall interests.

Vers. 27. It is not good to eat much honey: so for men to search their own glory, is not glory.] Honey is put for the choicest contentment, if one eat a little he findes sweetness, but if much, he will be saded with it.

In the Originall, The searching out of glory is glory. Chekar is sometimes ren∣dred searching, sometimes the end; the utmost end of glory is glory, you cannot have too much of it, it will be glory at the last.

Vers. 28. He that hath no rule over his own spirit, is like a City that is broken down, and without wals] It can keep out no body, so he can keep in no lusts. 2. All that are without may come in freely, all temptations may assault him. 3. There is no watch.

CHAP. XXVI.

Verse 4. ANswer not a fool according to his folly, lest thou also be like unto him.] That is,* 1.105 not in such pride, passion, or reviling fashion as the fool objects.

Vers. 5. Answer a fool according to his folly, lest thou also be like unto him.] That is, fully to the point, that he might not grow wise in his own con∣ceit.

Vers. 6. And drinketh dammage.] That is, he shall have dammage enough, a full draught of it.

Vers. 7. The legs of the lame are not equal; so is a parable in the mouth of fools.] As a lame person is uncomely in his going, so a grave and holy sentence seems in the mouth of fools, his words and waies agree not.

Vers. 8. As he that bindeth a stone in a sling; so is he that giveth honour to a fool.]* 1.106 The summe of this is, that it is absurd to honour a wicked man.

Vers. 9. As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.] A thorn was their instrument in sowing cloathes, he wounds himself with it: compare 1 Cor. 15. 23. & 7. 29. A▪ parable, a wise saying, when a fool bath the managing of it, wounds himself with it, he perverts the most innocent principles.

Vers 12. Seest thou a man wise in his own conceit, there is more hope of a fool than of him.] In a naturall fool there is but one hinderance to wisdome, viz. simple ignorance: In the conceited fool there are two hinderances, prejudice and obstinacy.

Vers. 17. He that passeth by, and medleth with strife belonging not to him, is like one* 1.107 that taketh a dog by the ears.]

Vers. 23. Burning lips, and a wicked heart, are like a potsheard covered with silver dross.] words carrying a shew of great love, as if they did even flame with love.

And a wicked heart.] That is, bent upon mischief.

Like a potsheard covered with silver dross.] That is, good for nothing, base, vile, contemptible, whatever glorious shew they may make for a little time.

CHAP. XXVII.

Verse 1. FOr thou knowest not what a day may bring forth] It is a metaphor taken from a* 1.108 womb, when a woman is in travell, Who can tell what she will bring forth till she be delivered? so when the womb of the morning is in travell, who can tell what a day it may bring forth? happy or dismall.

Vers. 3. A stone is heavy, and the sand weighty: but a fools wrath is heavier than them both.] An angry man is compared to those things which are more tedious and hurtfull to a man, than if one should cast stones at him, or lay heavy burdens of sand or like matter upon him, even then altogether insufferable and insup∣portable.

Vers. 4. Wrath is cruell, and anger is outragious.] In that it doth make a man cruell and outragious in his attempts.

But who can stand before envy?] That is, no man can; the interrogation is* 1.109 more emphaticall.

Vers. 8. As a bird that wandereth from her nest, so is a man that wandereth from his place.] That is, God hath set every man in a place and calling; he that goes out of that like a bird, falleth into the snare of the fowler, or the talons of the birds of prey.

Vers. 15. A continuall dropping in a very rainy day, and a contentious woman are alike.] See 19. 13. when it is foul without and it droppeth within. See Mercer.

Vers. 16. Whosoever hideth her, hideth the winde, and the ointment of his right* 1.110 hand which bewraieth it self.] A proverbiall speech for fruitless endeavour in hiding a thing; the winde the more you hide it, the more noise it makes, and ointment in your hand, the more you hide it, the more it smels.

Vers. 17. Iron sharpeneth iron, so a man sharpeneth the countenance of his friend.]

When you what one iron upon another, the edge grows keen; thus a man sharpen∣eth* 1.111 the countenance of his friend. The word translated countenance, signifies also anger or passion, because anger quickly appears in the countenance, hence some render the Proverb, As iron sharpeneth iron, so a man sharpeneth the anger of his friend.

Vers. 19. As in water face answereth to face; so the heart of man to man.] The* 1.112 face in water renders the self same shape, colour, lineaments, proportion; so the heart. Every man may in another mans heart see the compleat image, deformities, uncleanness of his own.

Vers. 21. As the fining pot for silver, and the furnace for gold; so is a man to his praise.] They shew what pure metall or dross there is; so praise and honour will shew what is in man.

Vers. 22. Though thou shouldst bray a fool in a mortar, yet will not his foolishness depart from him.] Not a naturall, but a conceited fool: that is, let him be afflicted, till he be almost destroyed.

CHAP. XXVIII.

Verse 1. BUt the righteous are bold as a Lion.] As a young Lion, Leunculus; Arias Mon∣tanus, which is more bold than the other.

Vers. 2. For the transgressions of a Land, many are the Princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.] That* 1.113 is, in a way of variation, one after another. He means not only of a wise Prince, but this, As wicked men corrupt their Princes, so grave and good Counsellours, prudent men about him, are great means to prolong the tranquillity of a Land.

Vers. 13. Who so confesseth and forsaketh them shall have mercy.] That is, he which in the very act of confessing forsaketh.

Vers. 14. Happy is the man that feareth alway.] That is, to sinne, Rom. 11. 20. 1 Cor. 10. 12.

Vers. 20. But he that maketh hast to be rich shall not be innocent.] That is, it fals out so: See 1 Tim. 6. 4.

Vers. 23. Findes more favour than he that flattereth with the tongue.] Even with that man.

Vers. 24. Who so robbeth his father or his mother, and saith, it is a transgression, the same is the companion of a destroyer.] That is, will easily joyn with men-robbers to spoil others of their goods also.

CHAP. XXIX.

Verse 1. HE that being often reproved, hardeneth his neck, shall suddenly be destroyed,* 1.114 and that without remedy.] A terrible Scripture, and to be applied with much caution. We know not how often, nor how long it will be before the date of patience be expired.

Bains applies it to the Jews.

Vers. 5. A man that flattereth his neighbour, spreadeth a net for his feet.] As a Fowler lieth in wait to bring the bird into the net, and hold him in it, implying that flattery is the devils invisible net, by which he catcheth and holdeth men fast in the snare. See Isa. 3. 12.

Vers. 6. In the transgression of an evil man there is a snare.] Or, In the transgres∣sion of man there is an evil snare. Malus laqueus, Montanus. He is insnared himself by his own sinne, and by his means insnares others, Prov. 22. 25.

Vers. 15. But a childe left to himself bringeth his mother to shame.] Yea and his* 1.115 father too, though, the mother be here only named, because she usually is most to blame in this kinde.

Vers. 18. Where there is no vision the people perish.] Vision, for so Prophesie was wont to be anciently called, and a Prophet a Seer. Is naked, exposed to Gods* 1.116 wrath, and their own perdition.

Vers. 25. The fear of man bringeth a snare.] That is, inordinate fear, so Mercer:* 1.117 and that four waies:

• 1. As it hinders a man in a good way.
• 2. As it carries a man to an evil way.
• 3. As it stirres up other men to try conclusions upon him.
• 4. As it provoketh God against him, Jer. 1. 17.

Vers. 26. Many seek the Rulers favour▪ but every mans judgement cometh from* 1.118 the Lord.] Or face.

From the Lord.] Bowing and bending the Rulers heart which way it pleaseth him, Prov. 21. 1.

CHAP. XXX.

Verse 1. Even unto Ithiel and Ucal.] Ithiel, God with me; as Immanuel, God with us:* 1.119 and Ucal, from Jacal Potent.

Vers. 2. Surely I am more brutish than any man, and have not the understanding of a man.] Binath Adam, the understanding of Adam; not perfect knowledge of* 1.120 the rule of duty, as he had; yet Agur was a Prophet eminently instructed by God in a more immediate way of revelation: See 1 Cor. 13. 9.

Here are two things,

• 1. All men are bruitish.
• 2. Godly men are more sensible of their bruitishness than any others.

Vers. 4. Who hath ascended into heaven, or descended.] Some interpret it by that vision which Jacob had, Joh. 1. ult. Angels ascend and descend for our service yet God useth them.

Vers. 6. Adde not thou unto his words, lest he reprove thee, and thou be found a liar.] A man that addes a lie to the word.

Vers. 8. Remove farre from vanity and lies, give me neither poverty nor riches, feed me with food convenient for me.] Poverty hath been the decay of many: but riches of a farre greater number.

Food convenient.] Or as the words signifie, bread of his statute, allowance, or* 1.121 ordinance, which God in his counsell had appointed and ordained for him, so much as was fit for him, and this fitness must be measured partly and principally by na∣turall necessity, partly and secondarily by the use of ours.

Vers. 10. Accuse not a servant unto his Master.] That is, causlesly and mali∣ciously.

Vers. 12. There is a generation that are pure in their own eyes.] Dor, a successive generation; it implies tales nunquam defuturos, optimi esse volunt quia pessimi non sunt.

Vers. 14. There is a generation, whose teeth are as swords.]* 1.122

Vers. 17. The Ravens of the valley shall pick it out, and the young Eagles shall eat* 1.123

it.] A phrase which sets forth the end of a notorious malefactour, that is hanged in the air till the Ravens pick out his eyes, Gen. 40. 19.

Vers. 19. The way of an Eagle in the air, the way of a Serpent upon a rock, the way of a Ship in the midst of the sea, and the way of a Man with the Maid.]

The way of an Eagle in the air.] Not to be seen after once flown away.

The way of a Serpent upon a rock.] Gliding away without leaving any im∣pression of her body behind, and afterward creeping into some hole of the earth.

The way of a Ship in the midst of the sea.] Swiftly carried away with the windes: And the way of a Man with a Maid.] That is, a close and chaft Virgin kept from* 1.124 the access of strangers. As hard as it is for an unworthy man to get a modest Virgin, kept close in her parents house (which is made as difficult as to get a flying Eagle) so hard it is to discover a whore.

Some say of an adulteress, that is as hard to finde out as any of the four.

CHAP. XXXI.

Verse 4. IT is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes,* 1.125 strong drink.] That is, immoderately, must not be given to it.

Vers. 6. Give strong drink unto him that is ready to perish, and wine to those that be of heavy hearts.] Wine was not for the Judge, but for the condemned person.

The Jews upon this place of Scripture do ground a custom which they used, of giving a kinde of strong drink or wine unto such as were to suffer death, whereby stupifying the senses, they diminished the pains which they were to endure. See Mark 15. 23.* 1.126

Vers. 10. Who can finde a vertuous woman?] That imports not inveniendi im∣possibilitatem, sed difficultatem.

Vers. 15. And a portion to her maidens.] That is, the portion of work; so Mer∣cer and others.

Vers. 18. Her candle goeth not out by night.] That is a tropicall speech, and some∣what* 1.127 hyperbolicall, the word night is put for a part thereof. The phrase only im∣plieth vigilancy, shewing that she is late down and early up: If not putting out her candle by night, should imply a sitting up all night long, How could it be said, that she riseth up?

Vers. 21. She is not afraid of snow for her houshold: for all her houshold are cloathed with scarlet.] That is, for the coldest season in winter.

Cloathed with double garments, that is, with such cloathing as is fit for cold weather. The Hebrew word is oft used for scarlet, but according to the proper notation of it, it signifies things doubled, which is most pertinent to this place; therefore though it be so translated, yet the Kings Translatours have noted the other in the Margin.

Vers. 26. And in her tongue is the Law of kindness] Or, bountifulness, as the He∣brew* 1.128 word importeth.

Whereby she doth as it were command kindness from others. See Col. 4. 6.

Vers. 27. She looketh well to the waies of her houshold.] The word signifies to stand as a watchman in a watch-tower, who looketh carefully on every side, and observeth and giveth notice to the City of all approaching enemies, that none may surprise the same at unawares.

Vers. 30. Favour is deceitfull, and beauty is vain: but a woman that feareth the* 1.129 Lord, she shall be praised.]

Vers. 31. Give her of the fruit of her hands, and let her own works praise her in* 1.130 the gates.] That is, let them be there spoken of to her commendation; let all men give her due praise; even also publickly for her publick vertues.

Notes

• * 1.1

  Videtur hic liber esse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 opti∣marum sen∣tentiarum ex plurimis qui a••te Salo••o∣ne•• fuere scri∣ptoribus, qua∣les 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multi Impera∣torum Con∣stantinop••li∣tanorum con scribi in suos usus fecere. Sunt autem quae hîc sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omnia, pertinentia aut ad morum, aut ad prudentiae praecepta, sic tamen ut ••aec & illa semper ad Dei cultum respiciant: quae virtus caeteras omnes ex se parit: Neglecta multis gentibus: Maximi autem facta ab Hebraeis sapientibus, ut in Joseph•• not••tum est Grotius, Farabola est dictum quoddam aenigmaticum quo diversae res inter se conferuntur. Cujusmodi sunt ill•• Salomonis. Hu∣jusmodi Parabolis pleni sunt libri Hebraeorum, Syrorum, Arabum, AEthiopum. Kirch. O••dip. AEgypt. T••••••. 2. p••r. 1. c. 5.
• * 1.2

  Existimem Metaphoram esse à carnibus quae crudae & integrae devorantur. Sed si cui hoc non probetur, ei per me licet, ut ita locum Salomonis enarret: Deglutiamus eos viventes & int••gros: Viventes, i. valentes. Dru••i•• in Observat. Sac. Vi•••• Geierum in loc.
• * 1.3

  See Chap▪ 9. 1. Hebraei in∣creatam illam Sapientiam vocant C••ocmoth in plurali numero Sapientia, id est, unaquaeque ex sapientiis, unaquaeque sapientia. Mercerus.
• * 1.4

  Simplicity is op∣posed, 1. To craft. 2. To heavenly or true wisdom, so here.
• * 1.5

  Risus Dei longe gravior est ira Dei, quod Deus loquitur cum risu tu legas cum luctu. August. Gods laughter is more to be feared than his anger, Psal. 2. 4. He will laugh his ene∣mies to scorn, and then break them to pieces.
• * 1.6

  Hebraei refe∣runt ad jugem praeceptorum memoriam, hoc quod dicit abscondes tecum, vel apud te. Baynus in loc. Vide Geierum in loc.
• * 1.7

  Nil aliud est, quàm miseriis continuisque votis, hanc sapientiae illuminationem, ab omnis sapientiae fonte Deo, exoptare, ac continuis quasi clamoribus accersere, 1 Reg. 3. 6. Geierus.
• * 1.8

  Chamar is an exact observa∣tion.
• * 1.9

  Natsar signi∣fies to keep as a watchman by wisdome, and as a guard by power, thou shalt not be overthrown by power or policy.
• * 1.10

  Nitzal, Est furto se eri∣pere, To steale himselfe out of her hands, who keepeth him so in fetters.
• * 1.11

  Berish. Ezek. 16. 60. Mal. 2. 14.
• * 1.12

  Because his body rules over his soul.
• * 1.13

  De interitu magis aeterno quàm externa morte, quam tamen saepe sibi adulteri accersunt, loquitur. Mercerus.
• * 1.14

  The Hebrew word signi∣fies a going about, or compassing of Sea or Land to get wisdome, as Merchants doe for gain. Impiger, &c.
• * 1.15

  Ambabus ma∣nibus sapientia hominibus bo∣na largitur.
• * 1.16

  Grotius. Long life is first promised, because it is the prin∣cipal; riches and honour but accessories. Therefore also it is said to be in the right hand, as the principal gift she hath to bestow.
• * 1.17

  It is an allusion (saith Mercer) to the tree of life in Para∣dise, Gen. 2. 9. which was a signe to Adam, that he should live for ever, and that in health, strength and comfort upon earth, if he sinned not. So wisdome restores us to that we lost in Adam, eternal life, but in a better place in heaven. Arbor vitae in Paradiso non à morte tantùm, sed & à morbis servabat. Grotius
• * 1.18

  Non equidem quod illesuo jure hoc ven∣dicare possit, sed quod nos hoc tanquam debitum solvere debeamus, cum sicut charitatem omnibus debemus, Rom. 13. 8. sic & charitatis fru∣ctus. Cartw. in loc.
• * 1.19

  Base fellows. Vide Jun. in append. paral. 3 Jacob. 4. 6.
• * 1.20

  See Gen. 42. 23
• * 1.21

  See Weems his Christian Sy∣nagogue, p. 33. Ita Messiam vocari putat. Galatinus l. 3. de Arcan. Cathol. verit. c. 22. Idque ob immensam pietatis & clementiae suae teneri∣tudinem. Sed de seipso Salomon loquitur; ponit enim ille se exemplar doctrinae institutionis & obedientiae, & uni∣cum se vocat, hoc est, unicè dilectum, nam alioqui plures fuerint filii Davidis ex cadem matre, ut ex 1 Paral. 3. 5. apparet, Glassius.
• * 1.22

  Vide Geierum in loc.
• * 1.23

  Metaphora ab iis sumpta vi∣detur, qui ara∣trum ducentes rectà illud aspiciunt, tantum abest ut respectent. Cartw. in loc.
• * 1.24

  Id est, Eorum qui eam se∣quuntur. Mer∣cerus. Meretricem intelligit quae crudelis est. Mercerus.
• * 1.25

  Am••ta uxor cerva & ca∣prea vocaba∣tur, quod haec animantia re∣gibus olim in deliciis essent: vel quòd amor cervi erga cer∣vam, item ca∣preae maris erga foeminam singularis memoretur. Notatum quoque haec animalia felle carere. Drus. Prov. Class. ••. lib. 4. Vide Mercerum, Bainum in loc. & Cartw. in loc.
• * 1.26

  Tradunt scri∣ptores non so∣lum interdi••, verum etiam noctu labora∣re formicas, magnoque nixu per eandem semper viam, & ad eundem locum, in quo caetera reposuerunt, pedibus illa tam v••••••a semina volutare. Drus. Prov. Class. 2. lib. 1.
• * 1.27

  Homines impii non semper enuntiant cogitata sua, sed aliquando gestu, nutu, oculis, manibus, aliisque signis significant, id quod animo conceperint nutu signisque loquuntur. Rain. lib. Apoc.
• * 1.28

  Vox Hebraea Shibgbnathaijm pro ratione loci reddi po∣test, vel septu∣plum, septem∣pliciter, vel septies. Amama Antibarb. Bibl. lib. 3.
• * 1.29

  U•• oli•• Sa∣crificia, sic etiam nunc Sacramenta, si i••••puro sumantur corde, neque subsequam habeant novam obedientiam, magis obsunt, quàm prosunt. Notent h••c ii, qui mox a sacrâ coenâ ad priorem redeunt luxum, similes illi sunt huic adulterae. G••ierus.
• * 1.30

  S•••• Chap. 5. 3. 4, 5.
• * 1.31

  Arias Monta∣nus reads it, Dominus ac∣quisivit me principium viae suae. Judaei, ubi interpretatus sum verbum Hebraeum possedit me, hoc negantes dicunt eruit me. Quibus dicendum quod hoc verbum est quandoque eruere, & est quandoque possidere, ut & Gen. 14. 19. Si vero hic emptorem, quaeratur ab eis quod me disputante cum illis quaesivit rusticus quidam, & eos mirabili modo confudit: Si Deus, inquit, emit Coelum, & terram & sapientiam suam, ut vos dicitis, quis fuit talium venditor. Raymundi Mart. Pugio adversus Jud parte 3^tia. Dist. 1. c. 6.
• * 1.32

  Amon est pae∣dagogus, i•• est, nutritius, Num. 11. 12. Item indutus, tectus, velatus, Threu. 4. 5. Item honestus vel servatus, Esth. 2. 7. Raymundi Mart. Pugio. ad∣versus Jud. parte 3^tia. Dist. 1. cap. 6.
• * 1.33

  So Ahab, Ge∣••••••i, Judas.
• * 1.34

  Psal. 112. 6, 7.
• * 1.35

  Memoria ju∣sti c••lebris est tam vi∣ventis quam mortui, nec sine laude ejus fit mentio. Mercerus.
• * 1.36

  Judaei in men∣tione hominis pii adhibent illnd Zeker Tsaddik Libe∣racah. Quod breviter & in epitoma scribunt (Z. Ts. L.) Hinc nata consuetudo, certè apparet inter Christianos, ut dicant, piae aut foe••icis memoriae: ubi sermo de iis qui abierunt. Drus. Prov. Class. 2. l. 1.
• * 1.37

  1 Cor. 3. 20.
• * 1.38

  It is spoken in a way of privi∣ledge or opposi∣tion.
• * 1.39

  See 10. 2.
• * 1.40

  See Lev. 19. 16
• * 1.41

  Vide Cartw. in loc.
• * 1.42

  He condemn∣eth rashnesse in Suretiship.
• * 1.43

  Id est, quan∣tumvis con∣spirent inter se homines scelesti & contra bonos conspirent aliis sibi per mutua faedera adjunctis ad validius firmandas partes suas; adhuc tamen innoxii non erunt nec impuniti, divina numinis ultione prava consilia confaederatorum evertente & disturbante. Meno••••. De Repub. Heb. l. 6 c. 17.
• * 1.44

  Mulier à quo sapor recessit, insipida, vel quae recessit à ••apore, id est, à sapientia. Duplex metaphota. Prior est in verbo recedendi, quae sumpta▪ (videtur certè) à vinis acidis: altera in voce mentis, quae Ebraicè in hoc loco Tagnam dicitur, quod est propriè gustus, sapor; ut enim gustu cibos: ita mente res discernimus, gustare est pro intelligere, ut gustate quam bonus sit Dominus, & Prov. 31. 15. Drus. Observat. Sac. l. 7. c. 3.
• * 1.45

  Isa. 58. 11.
• * 1.46

  1 Pet. 4. 18.
• * 1.47

  Hoc est, sum∣mo honore, & laetitia virum afficit. Baynus eo docet non tantum illam virum cohonestare; sed omnium ornamentorum summam & maximè pretiosam esse. Cartw. Vide Geierum in loc.
• * 1.48

  Per linguam tanquam per ostium, ad ani∣mum ingredi∣tur malum. Bain••••.
• * 1.49

  Verbum Pasak notante R. Nathane in Concord∣designat apertionem vel dilatationem, & non nisi semel adhuc reperitur in sacris Ezech. 16. 25. de meretricia pedum divaricatione erga quem vis praetereuntem. Intelligenda proin hic erit apertio non qualiscunque sed quae est temeraris, quâ quicquid in buccam venit, evomitur, non curato, num inde Deo ignominia, proximo scandalum vel damnum, propriae ve conscientiae labes emergat. Geierus in loc. Vide Cartw in loc.
• * 1.50

  Vide Cartw. in loc.
• * 1.51

  Wheresoever strife groweth, there is pride, at least in one of the parties con∣tending, if not on both sides.
• * 1.52

  Verbum deesse arbitror Dei, planè autem & perfectè id dici existima∣to, qui contemni•• verbum Dei in antithesi subjicit, qui veretur praeceptum praemio afficietur, satis clarè judicans inter haec duo vocabula aut nullum aut exiguum discrimen esse. Sic alibi, secundum verbum regis, id est, jussum, mandatum, praeceptum. Drus. Observat. Sac. l. 13. c. 20.
• * 1.53

  Assidue singu∣lis matutinis temporibus Rabbi Salom & Ezra. To keep him from evil the whole day afterwards.
• * 1.54

  Minus dicit, plus intelligit: non solum praesepe va∣cuum est, sed etiam horreum. Antiquis boum opera in aratione maxime laudata suit, quòd iis uterentur multò commodius, minoreque impendio quàm equis. Drns. Prov. Class. 1. l. 2.
• * 1.55

  Quot hostes tot extranei.
• * 1.56

  Sardonium sc. quendam risum insi∣nuat, qualis herba Sardoâ vescentibus, qui ••ra rictu diducit, ut dum mortem oppe••unt, ridentium facie intereant. Solinus Polyhist. c. 10. Gatakeri Cinnus l. 2. c. 13.
• * 1.57

  Deus nobis intimior inti∣mo nostro.
• * 1.58

  Brevis irarum. Voculae Aph & narium & irae significationem trib••erunt Ebraei. Nasus enim est irae index. Haec figura sermonis valde fre∣quens occurrit in literatura profana: & ab ea origine est, quod uti frontem pudoris, risus lienem; sic & irae & affi∣nium ei motuum sedem esse nares veteres statuerunt. Zieterici Antiq. Conviu.
• * 1.59

  Summa hujus Proverbii est, divitias perin∣de esse, ut quis illis utitur. Cartw.
• * 1.60

  See ch. 12. 26.
• * 1.61

  Heb. the heal∣ing of the tongue, as it were a healing tongue, to shew what the tongues of all ought to be. Rainold. de lib. Apoc.
• * 1.62

  Destruction is put as an ad∣junct or Epi∣thete of ••ell.
• * 1.63

  Utraque sig∣nificatio textui & fidei analogiae congruit. Gerh. loc. commun.
• * 1.64

  Quasi dicat, versatur quasi in continuo convivio. Drus. Prov. Class. 2. lib. 1.
• * 1.65

  Summa est; pigro omnia dura & aspera, etiam quae in se sunt facillima. Cartw. Quod est aggressurus, tam difficile & molestum ei videtur, quàm fi undi∣quaque esset obseprum vepribus. Mercerus. Vide Prov. 26. 12.
• * 1.66

  Merceru••. Mirè ac novè exponit, stul∣tus provectae aetatis. Expono filius stultus; quod testimonio locorum duorum, in queis ita usurpatur vocabulum homo, alibi (viz quaest. Hebr. 1. confirmo) tamen miremur qua phrasi dixerit stultus homo, dixis••et enim potius homo stul••us, sed in Ebraeo est stultus Adam, id Latinè verti potest stultus hominum. Drus. Observat. Sac.
• * 1.67

  Augustè ni∣mis locus re∣fertur vel ad voluptatem, quam quis ex bene dicendo capit, quasi in sua quisque dicendi scientia, aut dictorum lepore & acumine, aut soe∣lici etiam consiliornm eventu glorietur. Hebraicè enim sic legitur, Laecitia est viro in responsione oris sui: id est, cum respondent omnia ori suo; cum exauditur os suum; & quae vult aut postulat, illi pro voluntate & ex sententia succedunt. Utrum autem sibi expediant, non multum laborat, & sermo opportunus est optimus, hoc est, at nihil homini, aut conducibilius aut gloriosius accidere potest, quam si illi, non quae velit, eveniant, sed quae vel ad tempora, vel ad necessitatem, vel ad vitae constitutionem conducere magis possunt; tametsi non aeque quaesita aut optata. Martinus de Roa Sing. S. Script. parte 2^da l. 2. c. 5.
• * 1.68

  Id est, quae ad vitam ducit. Mercerus.
• * 1.69

  Loquitur pet concessionem, & juxta ho∣minum opi∣nionem: non quod alioqui dicat, ut nonnulli putant, in potestate hominis esse cor suum praeparare. Nam & cor∣dis & linguae praeparatio ac moderatio seu gubernatio à Domino est. Mercerus. Hominis est praeparare cor: secundum potentiam passivam; sed penes Deum est responsio linguae secundum potentiam activam. Zanch. 10. 4. lib. 1. de Lib. Arbit. q. 2. thes. 2.
• * 1.70

  Se•• ch. 21. 2.
• * 1.71

  Sensus est, ut fornax argentum & Catinus au∣rum: sic Deus corda & mentes hominum probat. Drus. Prov. Class. 2. l. 1.
• * 1.72

  It is Salomons common phrase to call anger folly.
• * 1.73

  Why is this price, Heb.
• * 1.74

  To accept per∣sons in judge∣ment is not good, that is, it is ex∣treamly evil.
• * 1.75

  See Pro. 16. 25
• * 1.76

  Metaphora ab aquis fri∣gidis, quae prae bullientibus placidae & quietae sunt. Cartw. A metaphor from waters, the more quiet the more cool. Motus generate calorem. Esse frigido spiritu opponitur iracundiae, nam in ira calet & exa••descit sanguls. Galli hominem minimè iracundum qui sedato & moderato est animo vocant vn homme froid, contrà iracundum & animo servido & praeci∣piti, vn homme chaud & bouillant. Capel. Critic. Sac. l. 3. c. 12.
• * 1.77

  Simpliciter, quasi mala quae sit, uxor dici non mereatur. Drus. Prov. Class. 2. l. 1.
• * 1.78

  Est metapho∣ra petita à rebus glutine quodam, aut bitumine, aliove tenacissimo vinculo conjunctis. Cariw. in loc. Vide Geierum in loc.
• * 1.79

  See Eph. 4. 18.
• * 1.80

  See ch. 20. 2. & 28. 15. Leo in▪ rugitu suo terrorem incutit caeteris animantibus. Nam terror leonis primum in oculis, deinde in rugitu: quo terribilis adeò est, ut dixerit propheta Amos, leo rugit, quis non timeat? Leo rugiens usurpatur in Epistolis Petri Apostoli de diabolo, qui dicitur tanquam leo rugiens, circuire, quaerens quem devoret. Drus. Prov. Class. 2. l. 5.
• * 1.81

  Voluntas pro∣positi, voluntas praecepti.
• * 1.82

  Con••••lium Je∣hovae ••urge••. ••artw.
• * 1.83

  A man of desires.
• * 1.84

  Hithpael.
• * 1.85

  Est Metapho∣ra ab avibus, aut feris ani∣mantibus quae laqueis ex inescatione capiuntur. Scopus est homines à sacrilegio absterrere. Cartw.
• * 1.86

  Lucerna Do∣mini, quia id habet▪ in se divini, ut latentes sensus suos perscrutetur. Proprium enim hoc Dei est, Jer. 17. 20. Drus. in quaest. Heb.
• * 1.87

  See Junius & Cart∣wright, and also the severall translations of the great Bible.
• * 1.88

  Notant He∣braei non de communiore illa providen∣tia, quae ad omnes homines pertinet, hic agi: sed de specialiore illa, quâ regum & bonorum & malorum cogitata ita di∣rigit, ut eis utatur ad eos quos sibi proposuit eventus. Grotius Pu••o sensum esse, quam facilè aqua in rivos deducitur, t••m facile est Deo cor regis flectere quo vult. Facillime autem aqua deducitur nisi agger aut aliquid hujusmodi obstiterat. Nam non resistit deductioni est enim corpus natura fluidum. Quamobrem alveo parato sponte & per se fluit. Indicat ergo facilitatem operationis divinae in cor regis. Caeterum vox Ebraea Palgei non ••••m alvers denotat quam divo••tia sive divergia, vel ut vetus interpres habet, divisiones, nam Peleg divi∣dere. Divergia autem sunt, ubi aqua in diversas partes vergit. Quid autem facilius quàm in divergiis aquam in quam velis partem deduce••e. Deinde ut aqua non vergit in hanc vel illam partem sine divina providentia: sic regis cor non inclinatur huc aut iliuc casu, sed hoc accidit divinitus, Deus enim illud inclinat quo libet. Drus. de quaesitis per Epist. Epist. 40.
• * 1.89

  Gnarum, id est, ••••tutus dupliciter ca∣pitur. Primò, in malam par∣tem pro vafro doloso & fraudulento. Secundò, in bonam, pro prudente, cauto & circumspect••. Innocens quoque oppositus callido, Hebr. pit••i, id est simplex, dupliciter capitur: Primò, in bonam partem pro sincero candido recto, mali & doli experte. Secundò, in malam partem pro inexperto, rudi, insipiente. Cornel▪ •• Lap. in loc.
• * 1.90

  Vide Jun. Sat. 14.
• * 1.91

  See Prov. 23. 6.
• * 1.92

  Profecto in oculis animus habitat. Pll••. l. 11. Matth. ••0. 15.
• * 1.93

  Scopus. est vanos & saepe absurdos pi∣grorum ad laborem de∣clinandum pretextus ad majorem detestationem prop••nere. Cartw.
• * 1.94

  Fitted to thy lips] Thou shalt delight to speak of it, and shalt speak of it be∣comingly. See Prov. 26. 7.
• * 1.95

  Vocem Shali∣shim per [tripli∣citer] exponit Hieron. ut & Tharg. tribus vicibus, sed analogia vocis hujus ostend it ita esse vertendum: Nonne scripsi tibi magna, in consiliis & scientia: vel eodem sensu, nonne scripsi tibi verba, ducum five Principum, hoc est p••aestantissima do∣cumenta, in confiliis & scientiis, hoc est quae tùm in consiliis dandis tibi prodesse, tum scientem ••e & prudentem efficere possunt. Est enim Shalishim plurale à Shalish quod magnum, Ducem, Principem, propriè tertium à Rege denotat, & per metaphoram ad quaevis excellentium dignitatis graduum constituta differtur. Glassii Phiol l. 2. par. 1. Tract. 1. Hoc loco abutuntur Pontificii, ut triplicem illum Scripturarum sensum stabiliant. Fateor ex Ebraeis quoque nonnullos, Ebtaeum Shalishim explicare terna vel triplicia, sed illi aliter explicuere. R. Sal. haec accipit, tan∣quam à Deo dicta, & interpretatur de lege, prophe••is & hagiographis, alii qui haec in persona Salomonis dicta cen∣sent, putant respici ad tres libros Proverbia, Koheleth, & Canticum. Alii ad triplicem hominum statum, incipientium, proficientium & perfectorum respici existimant. Alii triplicia i. saepius iterata Pagn. perfecta. Vox Ebraea pluralis numeri est a sing. Shalish & proprie tertium à principum Republica vel militia significat▪ ut mishuel secundum. Postea extenditur ad virum principem, eximium, & in alto dignitatis gradu constitutum. Hinc alii reddunt verba magnifica, alii verba principalia, id est, principibus digna vel convenientia, Junius verba ducum, hoc est, praestantis∣sima. Confer. Prov. 8. 6. Amama Antib. Bibl. l. 3.
• * 1.96

  Est metaphora ab avium vo∣latu ad oculo∣rum aspectum propter sum∣mam celeri∣tatem tran∣slata; oculos] est alia metaphora sensibus corporeis ad animum traducta: aut metonym. effecti, quia quod uni∣mus desiderat, in id oculi defiguntur. Cartw.
• * 1.97

  See Job 9. 26. Deut. 28. 49. Non abibant, inquit, ••ed avolabant & avolabunt, non simpli∣citer sed ut aquila, hoc est, quam citissimè, nam ostenduntur verius quam possidentur, & dum placent, tran∣seunt. Drus. Prov. Class. 2. l. 4. Hoc est, pernicissimè, nam aquila mira pernicitate volat, Caelum versus aut ad escam, Prov. 23. 4. Drus. Prov. Class. 2. l. 4.
• * 1.98

  See ch. 21. 26. & 22. 29.
• * 1.99

  Exitium sig∣nificat inevi∣tabile, in quod incidunt qui cum scortis habent consuetudinem. Merc••rus in loc.
• * 1.100

  Est allego∣tia à lucer∣nis extinctis ad res pro∣speras eversas translata. Cartw. in loc.
• * 1.101

  q. d. Percipi∣ent ipsi post hoc suum lau∣dabiliter prae∣stitum offici∣um peculiarem tum intus in conscientia amaenitatem tum foris honestam aliorum de se sententiam ac favorem, ut amaritudo quaedam subfuerit periculosae correptionis medelae. Geicrus in loc.
• * 1.102

  Osculum apud Judaeos duplex erat, unum charitatis staternae (de quo Apost. Rom. 16. 16.) alterum honoris, Psal. 2. 12. Cartw.
• * 1.103

  Fac pretiosum pedem in do∣mo amici tui. Sciendum pretiosum ibi dici pro rarum. Nam quia cara omnia rara sunt▪ juxta proverbium, ideo Ebraei permutant pretiosum cum raro & Sermo Domini pretiosus erat in Israele. Drus. Observat. 3.
• * 1.104

  Variae hujus loci expositio∣nes reperiun∣tur & sane dictio magrad••h totam variat sententiam, si relicta significatione Ebraea ex Chaldaica illam interpre∣teris, quod bona facit In••e••pretum part. Verbum enim gnadah Eb••aeis sig. orna••e Chaldaeis autem & Syris transire, uti passim hoc sensu occurrit in Daniele c. 4. 2••. c. 6. 8. c. 7. 14. Chaldaeus ergo Paraphrastes & Aben Esra in Comment. hujus loci sensum ••emovendi habere volunt, quos & Munsterus sequitur, ut talis inde hujus pa∣raemiae sen••us emergat. Quemadmodum inep••è facit, qui vestem in die frigoris remover, aut qui acetum infundit ni••ro, ita non minus in••p••e facit, qui cordi malo, hoc est p••••verso incredulo▪ ad pertinaci canit cantica, hoc est, qui incredu os ac pertinaces homines blandis monitionibus flectere, ac in viam revocare conatur. Tremel••ius Ebreae adhaere•• significa••ioni a••que ita reddit, ut qui imponit sibi vestem (Hebr. qui ornat se veste) tempore fri∣goris: ut sit sen••us docen••e Junio in notis. Tristitiam dissolvit cantus, ut vestes discutinnt frigus & ace••um▪ dis∣solvit nitrum. Musi••ae enim harmoniae hunc esse usum docet exemplum Saulis, 1 Sam. 16. 24. 2 Reg. 3. 15. Maycrus in Phil••l. Sac.
• * 1.105

  Ubi si respon∣deas, ei simi∣lis futurus sis. Ne responde stulto. Responde stulto, ubi si taceas ipsi sapiens videbitur Rafi, Aben Esra, Rabbog.
• * 1.106

  Vide Dilheri Disput. Acad. Tom. 2. p. 426.
• * 1.107

  Hebraicum est proverbi∣um idem sig∣nificans, quod auribus lupum tenet. Drusius.
• * 1.108

  Romanum proverbium notum est, n••∣scis quid serus vesper vehat. Mercerus.
• * 1.109

  See Pro. 14. 30.
• * 1.110

  Hoc est, idem facit ac si odo∣ratissimum unguentum manu occulta∣re vellet, quod odore suo ultro se prodit, quantumvis eo renitente. Capel. Crit. Sac. l. 5. c. 6.
• * 1.111

  1 Sam. 23. 16, 17.
• * 1.112

  Ut videat quis alterius cor in suo tanquam speculo.
• * 1.113

  Vide Merce∣rum.
• * 1.114

  In the Hebrew it is, a man of reproofs which hardens his neck, shall sud∣denly be broken without health. Obdurans cervicem] Metaphora ducta à bobus aut aliis animantibus quae jugum cervicibus impositum detre∣ctant. Mercerm.
• * 1.115

  Matrem po∣tiùs dicit quàm patrem, etsi & hunc dedecoret & dehonestet: quòd opportunior sit mater injuriae & contemptui filii. Mercerus.
• * 1.116

  Nudatur po∣pulus. Trem••l.
• * 1.117

  The Philoso∣pher saith, that fear is the be∣trayer of the soul Pejor est malo, timor ipse ma∣••••. Sen. Trag.
• * 1.118

  The favour of a King may well be called his face, it is seen in the serenity of the countenance.
• * 1.119

  Deus mecum. Deus no••is∣cum.
• * 1.120

  By reason of bruitish passions that are in me. Ver. 3. saies he hath not the knowledge of the holy.
• * 1.121

  Lechem Chukki, nou∣rish me with bread of fi•• measure for me; that very phrase the holy Spirit translateth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a new framed word. Broughton on the Lords prayer. Tribuc vi∣ctui meo necessaria, Vu••g. Lat. Int. Tremellius translateth it, Demensum meum, mine allowance.
• * 1.122

  Heb. acheles▪ ab achal. Com∣edere, appositè hoc vocabulum adhibet, cum de dentibus comestionis instrumentis verba faciat. Menochius.
• * 1.123

  Co••vi erga pullos suos sunt crudeles, & cadaverum oculos omnium primos solent invadere & effodere, atque ita crudelis erga parentes, punitur per crudeles erga pullos, & per aquilas pios erga pullos▪ Schind. in Lex.
• * 1.124

  See ••inchon of the Sabbath, part. 1. ch. 5.
• * 1.125

  Non defue∣runt qui his verbis, regi∣bus vini usum interdictum existimarent; Ebr. non convenit regibus bibere vinum, hic la••giorem & quae hilaritatis terminos excedit, potationem notat. Amam. Antibarb. Bibl. l. 3.
• * 1.126

  Carmen en∣comiasticon ordine lite∣rarum alpha∣beti conscriptum, qualia reperiuntur pleraque in Scriptura, ad juvandam memoriam, ut Psalmus 119. Psal. 145. & aliquot alii, Lamentationes Jeremiae. Mercerus.
• * 1.127

  Hinc fit ut ne nocte quidem tota, extin∣guatur ejus lucerna, dum assiduè operi invigilat: quod hyperbolicè dicit de bona noctis parte, quam operi potius & labori quam somno impendat. Mercerus.
• * 1.128

  Lex benigni∣tatis. Tremel. Lex clemen∣tiae, lex, id est, ratio & doctrina. Semper in ore habet, quo pacto beneficentiam in alios exerceat, & quibus rationibus officia charitatis aliis praestabit, meritis omnes devinciet, obsequiis demerebitur. Mercerus.
• * 1.129

  Id est, muli∣••ris gratia fal∣lax est, & pulchritudo vana: quae autem timet Dominum, ea laudabitur. Picherellus.
• * 1.130

  Id est, pro∣palam in locis frequenti••••i∣mis, in fre∣quenti••••imo hominum caetu qui in portis esse solebat, ubi judicia exercebantur. Mercerus.