A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. III.

MY son forget not my law, but let thy heart keep my commandements. Here * 1.1 the Wise-man upon the premises reneweth his exhortation in the name of Wisdome to keep his Law, before called his Instructions, and his Mothers Law, chap. 1. 8. And in his heart to keep his commandements, as before he put it for a condition, If thou wilt receive my words, and hide my commandements with thee, chap. 2. 1. whereby is intimated, that men are most hardly perswaded to live in obedience to Gods Lawes, and not to be lead by their owne lusts, how beneficiall soever the one will be, and how pernicious soever the other. And therefore the Ministers of the word of God have need often, and by all the arguments that may be to presse this to the people, to be willing to heare this againe and againe, as knowing their owne aversenesse by nature from all things that are before them, as [Note.]

the Patient, whose body is hard to be wrought upon, doth willingly take Physick, though loathsome to him very many times, for his bodily good.

For length of dayes, long life, and peace these shall adde unto thee: That he * 1.2 might the more inforce his Exhortation, he not content to have made such faire promises as he did before in other words, makes the same againe; for what is length of dayes, long life and peace, but dwelling in the land, and to remaine in it, as was said before, chap. 2. 21? For this is to continue long, and that in prospe∣rity, and not be soone taken away, as many wicked persons are. Some by length of dayes, understand long living and prosperity here, by long life and peace, that in the world to come.

Let not mercy and truth forsake thee, binde them about thy necke, &c. Ha∣ving * 1.3 dehorted before from going with robbers and murtherers, chap. 1. 10. now contrariwise he exhorteth to truth and mercy; For he that is just and true, and hath in him the bowels of mercy and compassion, is so far from consorting with such, that for violent or fraudulent taking away of other mens goods and lives, hee giveth to those that need of his corne, and according to his power saveth the life of the innocent, and as chap. 1. 9. it is said, They shall be chains to thy necke; so here, Binde them about thy necke; hereby intimating, that Truth and Mercy are the most glorious ornaments of a man that can be, even as a gold chaine about his necke; and on the contrary side, lying, deceit, injustice, and hard heartednesse, as an iron hoop about the neck, or other part of the body; an abasement, as of a felon and ca∣pitall malefactor. And that we may avoid this, and be adorned with that, truth and mercy must be written in the heart, as in the next words, and not a shew made hereof onely, after the manner of vain-glorious hypocrites. Here, and v. 4. are two vertues commended unto us, saith Muffet, Mercy and Truth, by * 1.4 mercy, love, and beneficence being meant, and by truth sincerity and uprightnesse; to be bound about the necke and written in the heart, by being alwayes thought upon, and worne with delight and pleasure: a like speech to which is used by Moses, Lay up these words in your hearts, binde them for a signe upon your * 1.5 hands and eyes: Then v. 4. follow two rewards, Thou shalt finde favour and good successe, in the eyes of God and man; that is, thou shalt prosper in all things through Gods blessing upon thy labours; and because men are apt to love the be∣neficent, and true dealing, thou shalt be well reputed amongst them, which two things, who doth not most earnestly desire, and decline the contrary, ill successe, and an ill name. To this effect the Apostle saith, He that in these things servith Christ, pleaseth God and is acceptable to men: And by the word truth is also * 1.6 implyed faith in Christ, for both these, as Arboreus hath it, must be joyned to∣gether, * 1.7 that God may be pleased, as they are in this place: It will not availe to shew mercy to thy neighbour, and to deny Christ and his truth, or to imbrace the truth, and to shut thine eyes, and turne away from thy poore brother, a thing to be seri∣ously thought upon by all Christians, because we are so ready, if we doe the one, to neglect the other, if we be zealous for Christ, and his truth, to be without mercy [Note.] and charity, or if charitable to take liberty to sinne, and unrighteousness; David joyned them both together, and upon this ground pleaded confidently for both, I have not concealed thy loving kindnesse and truth from the great congrega∣tion, Let thy loving kindnesse and truth continually preserve me. Hereupon * 1.8 August. Wouldst thou heare of the mercy of God, go from thy sinnes, and he will for give thee thy sinnes; wouldst thou heare of the truth of the Lord, hold * 1.9 righteousnesse, let it be crowned; for when thou dost thus, mercy is preached to thee, afterwards truth shall be shewed unto thee, Psal. 85. Mercy and Truth are also said to have met and kissed each other; they cannot be separated, neither will they. By Mercy and Truth Lyra understands mercy to the poore, truth to∣wards all men; Hugo, mercy towards all men, truth towards himselfe; Beda, truth * 1.10 in speeches, mercy in deeds; Chrysoft▪ following the Sept. hath it, Mercy and Faith, the one towards man, the other towards God; as the promise is of successe from God, and acceptation with man, and this is most probable; yet although this be principally meant by truth, it is also to be understood of truth in all our speeches and

dealings with one another. And notable is the observation of Chrysostome upon this saying, Let them not forsake thee; not, doe not thou forsake them; for hereby is intimated, that we need them, and not they us, for which cause we must hold them fast, and not once in any one case let them goe, because they are as fowles then that wil fly away, and we shal never get them more, but by daily use and familiarity they are cicurated, or tamed, so that they wil never leave us, as Basil speaketh; for hanging them about the neck, Chrysostome saith, The sonnes * 1.11 of Nobles, when they are children, weare about their necks so me jewel of gold, whereby they may be knowne to be such, and for this reason they never leave it off, but weare it about them continually; and in like manner every Childe of God should shew his Parentage, by doing that which pertaineth to mercy and truth daily. And in saying. Write them upon the table of thine heart, he meaneth, that they should be most deare unto us, and beloved; as some have the Images of their dearest friends in the forme of an heart, which they hang about their necks upon their brests the seat of the heart. And touching mercy, the signe of Nobility, Gre∣gory * 1.12 hath a notable saying, Nobility truly imposeth this Law upon it selfe, that the truly noble thinke, that of duty they ought to give what of their owne accord they give, and that they doe nothing worthy Nobility, unlesse they daily increase in benificence.

Againe, Chrysostome compareth Mercy and Truth unto a Queene, who when she entereth in at the Court gate, none of the Porters dare inquire, Who art thou, * 1.13 or whence comest thou, but all stand reverently to receive her in, for she is, say they, the Queene; so the mercifull and just dealing person passeth into the Court of Heaven, not only as a Noble person, but a Queene, so neare doth doing like unto God, make us unto God. The hanging also of these as a chaine about the necke, and placing them upon the heart serveth aptly to shew, that Mercy and Truth are [Note.] then only acceptable unto God, when they come from the heart, affected with pity towards the miserable, and hating falshood, and loving the truth. And touching * 1.14 truth in particular, Augustine speaking in the praise of Martyrs that suffered for the Truth, saith; The truth of Christians is more faire then Helena of the Greeks, for our Martyrs have for this, fought more valiantly against Sodome, then those Heroes for her against Troy.

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

It cannot hence be inferred, as Lavater noteth, that we should not goe from the * 1.15 Dictates or Decrees of the ancient Fathers in any thing, indeed in things wherein they concurre with the Word of God, this precept holds to them, but not wherein they speake diversly, because if any man doth teach otherwise he is accursed; it * 1.16 is against those men who are wise in their owne conceit, and so become authors of Heresies in the Church of God, and such as are seduced by them. And against young persons, who thinke they are wiser then their Governours, and so despise their counsels and admonitions, and by this meanes run upon inevitable wicked∣nesses and dangers. It is also against them that thinke they are so politick, that they can provide well enough for themselves for the acquiring of God, and preservation from dangers, as Muffet hath it; Arboreus by trusting in the Lord with all thy * 1.17 heart understands, for attaining of everlasting salvation, which we can never doe of our selves, or cannot enter into the way that leadeth hereunto, that is, the keeping of Gods Commandements; yea, our wisdome is so farre from attaining to this, as that it is enmity to God, and his wayes; and as for everlasting salvation, we * 1.18 must trust altogether in God, and not in our selves, so for worldly provision and proservation in time of danger; for they that in all things trust in God are safe, and blessed, but they that trust in other things accursed, Esa. 57. Jer. 7. Psal. 58. Psal. 20. 8. Most Expositors understand this of trusting in God, of laying a foun∣dation of humility, being nothing conceited of our owne understanding, that here∣upon

we may build, by practising and following the precepts that hence-sorth fol∣low to the end of this book; but Beda, of being confident through Gods helpe to * 1.19 be able to performe and doe, as is hereafter prescribed; for although of our selves we cannot, and so might be discouraged from setting to the duties injoyned, yet through Gods help, if we trust in him, we shall be inabled unto them. I rather hold with the streame of Expositors, and to me it seemeth strange, that by saying, Leane not to thine owne understanding; he should meane. Although thou beest not able of thy selfe, because a great vice in many persons is here plainly taxed, namely that of selfe-conceitednesse and pride, with which who so laboureth, can ne∣ver come to frame himselfe to holy obedience to Gods will, and the instructions of [Note.] his Ministers. But contrariwise, he that is humble, and thinkes his owne under∣standing nothing but that the Word of God is the fountaine of all wisdome, and therefore in all things lookes to this, and trusteth wholly hereunto, is in a good way of hearing the instructions of the Word, and profiting thereby. And accor∣ding to this it is said, He that will be wise, must become a foole that he may be * 1.20 wise; That is, by having a mean conceite of his own understanding that he may be wise with wisdome that cometh from God: As he must empty his purse full of Counters, that he may have it filled with Gold, and his Vessel full of Water, that would have it filled with Wine, and have his Table-book cleared of all unprofitable scriblings, that would have matter of learning written therein.

Basil compareth him that trusteth to his owne understanding, to a Ship, tossed * 1.21 by stormes upon the Sea, whereby the passenger is made stomack sick, and so to distaste going by Sea, and desirous to come to Land againe: In like manner the selfe-conceited by the strong blasts of temptations are made sicke of sinne, and ha∣ving begun in the Spirit end in the flesh, sayling for Heaven, they turne with Dema•• to the world, which is going from sea to land againe, the voyage being not fini∣shed, * 1.22 nor the treasure attained, for which he first set to sea; Macarius compareth him to one, that assayes to walke upon the sea, and takes not a ship, for what man soever doth so is soone drowned; so he must needs perish that goes upon his owne understanding, and is not carried by the Spirit as a gale of wind in the ship of the Church, the ground of true wisdome, as she is called, 1 Tim. 3. 15. The ground and pillar of truth.

Againe, he takes another Similitude from a ship, to shew that mans under∣standing * 1.23 availeth not to the attaining of eternall life, but the Spirit of God must come and help hereunto; for, give me saith, he a ship well accommodated with sayles, ropes, cords, skilful Mariners, and all other things necessary for saile, yet if the wind bloweth not, the ship stands still, and moveth not forward; no more doth he, that trusts to his owne understanding, or sufficiency of other to teach and in∣forme him, towards the kingdome of Heaven, but only he that depends upon God, and his Spirit, for wisdome and grace, ver. 6. Acknowledge God in all thy wayes, and he shall direct thy paths. * 1.24

Be not wise in thine owne eyes, but feare the Lord, and depart from evil. This of acknowledging God in all our wayes, is by some understood, of thinking our selves alwayes to be in Gods presence; by others of ingenuously confessing, that if we be indued with any vertue, or be able to doe any thing laudably, it is from God, and not of our selves, as St. Paul saith, Not I, but the grace of God in me; both these Expositions are good, but the second is to be preferred, because it agreeth best with that which went before, ver. 5. and followeth after, ver. 7. And being thus understood, it further serves to confirme us in the way of humility before spoken of, as Ambrose teacheth by an elegant comparison taken from those * 1.25 that saile in a ship, when their sailes being hoysed up they are in danger, though a tempest arise, they hasten to pull them downe and so are preserved; so a man finding himselfe in danger, by conceiving well of his owne wit, must pull downe his stretched out sails, and ascribe all his wel-doing to Gods grace, and nothing to him∣selfe. Or as Bees being abroad from the Hive, if the wind ariseth, take little stones in their mouthes, whereby some more weight is added to their light bodies, that they may not by the wind be carried hither and thither, but be the better able to

get home to their Hive againe; So against pride, and selfe-conceitednesse arising we must seeke to keep our selves from being carried away hereby through a conti∣nuall acknowledging of our owne nothing, and Gods grace inabling us to all good. If any had rather follow the former Exposition, then according to it we must meditate with David upon Gods being about all our paths and ways, to see and espy * 1.26 out our evil doings, that hereby as by a bit and bridle we may be curbed and kept in, from following our inordinate affections, and likewise whatsoever we doe in se∣cret devotion or charity that hereby we may be prickt on as by a scourge on our sides [Note.] to all holy and vertuous actions. For that which followeth, ver. 7. Be not wise in thine owne eyes, the meaning according to Lyra, is, Ascribe not so much wisdome to * 1.27 thy selfe as to follow thy owne singular opinions, as if they were best, the common received tenets of the Church being neglected: for he that is thus wise in his owne eyes, is so full, that he hath no place in him for true wisdome coming from Gods Word, and his holy and learned Doctors to enter. Some understand, Be not thine * 1.28 own Judge, but for wisdome let others judge of thee, but the former best cohereth with the Premises, that we may not leane to our owne understanding, but ac∣knowledge God the Father of lights, and the director of every good way; we * 1.29 must not thinke our selves wise, but foolish, as was said before, and then only count our selves wise, when we feare God, and depart from evill, as here fol∣loweth. Against being wise in our owne eyes it is also spoken, Rom. 12. 16. and Jeremiah determineth them all to be foolish children, and without understanding, * 1.30 that are wise to doe evil, but not to doe good.

Touching the Self-conceited, Seneca hath a notable saying, I thinke that many * 1.31 might come to wisdome, if they thought not that they had already come unto it for he that thinkes himselfe wise, counts it a shame for him to learne any thing of others. Witty is the saying of Menedemus alledged by Plutarch, Some that goe to Athens think themselves wise, and being there, lovers of wisdome, but afterwards idiots or fooles, that is, through humility of minde: Therefore much more they that come into the Schoole of Christ, which is his Church, although they have thought themselves wise, now they acknowledge their ignorance, that they may be capable of Divine learning. Woe saith Isaiah, to them that are wise in their * 1.32 owne eyes; and immediatly after, Woe to them that are mighty to drinke wine As if there were some similitude betwixt a Drunkard, and one that is wise in his owne conceit. therefore Ambrose following this, saith; As a man that drinkes * 1.33 wine not mingled with water, is hereby made drunken, and so foolish; in like manner he that hath wit and understanding, but not mixed with humility, ascri∣bing nothing to God, but thinking himselfe strong and wise is a foole, all his knowledge is folly; But feare God, and depart from evill, this is the best reme∣dy against selfe-conceitednesse, for which Augustine compareth this feare to a Watch-man, that espyeth the enemy afarre off, and so is armed against him.

Macarius compareth him that feareth the Lord to those that are in a ship, * 1.34 and enjoy a faire gale of wind, carrying them on the way that they would goe, but yet considering the variablenesse of the weather at Sea, they are still afraid, least some contrary wind arising should indanger them, and therefore they doe accor∣dingly get all things ready if it should so happen, to save themselves and their ship; and thus if contrary winds arise, they yet goe on, and come safely to the end of their voyage; So he that feareth God, thinketh of the danger of temptations, and pre∣pareth against them, and so is kept from sinne, and consequently from destru∣ction.

It shall be health to thy navell, and marrow to thy bones; That is, as Hugo * 1.35 hath it, make thee of an healthful and strong constitution in thy spiritual estate, like unto him that is in perfect health and strength of body, not labouring with any disease; for thus perfect health is described by Job, His bowels are full of fat, * 1.36 and his bones of marrow. This is effected by the feare of God, saith Augustine, * 1.37 feare pricketh, but feare not, for then charity entereth and healeth the wound that feare made; as the Chirurgeon with a hot Iron seareth a putrified sore in the body, whereby the wound seemeth greater for the present, but the corruption being let

out, or wasted, the medicine applyed healeth, and now there is no griefe any more.

Theodoret compareth the feare of God to a medicinall potion, which is bitter * 1.38 and unpleasing indeed, but being kept in the stomach brings health to the whole body, if cast up againe, it worketh no good unto it. So the feare of God, if it en∣ters into the heart, and be not cast up againe, makes a sound and healthfull soule, especially in respect of the wind of pride, wherewith he was before full blowne, and most dangerously swelled. The same Authour also compareth it unto Treacle, which is the remedy against poyson to expell that, and to make the body sound. And because many men thinke themselves sound, for that they feele no pain, they have no trouble through any terrour falling upon them for sinne, from which they think that they are justified, but this is through stupidity, not sanity. Notable is the saying of August. againe in the same place, The health of the body is one * 1.39 thing, and the stupidity of the body another; the body in health, although free * 1.40 from disease, yet when it is touched, feeleth it, the stupidity feeles nothing, as im∣mortality hath no feeling of paine, and therefore such stupid persons thinke them∣selves immortall, but the health of him that grieves is nearer to immortality, then the stupidity of them that feels nothing, such a man is not indued with immortality but put off from sense. He then that feareth God; is said to have health, both for that it is hereby caused, and is here of a certaine signe, that soule is undoubtedly in health that thus feareth, but the stupid soule that is without feare, is sicke, and ne∣ver [Note.] like to escape everlasting death.

But to come to the part specially spoken of, It shall be health to thy navel; that is, thy belly or wombe, for there is the soules wombe as well as the bodies; for which cause speaking of the faithfull soule, he saith, Thy navell is like to around goblet, in which there wants no liquor; an healthfull wombe then is full and * 1.41 fruitfull, as it is said of Abimelechs and his mens wives, when Abraham prayed that they were healed, which were shut up before; here is now conceiving and bringing forth of good fruits, whereas there was before barrennesse. According to this Theodoret citeth Euscb. saying, The minde of the faithfull is like unto a * 1.42 womans wombe, for that receiving good seed from God, it doth undoubtedly bring forth all good fruits. And Cyrill, through thy feare (O Lord) we have been with childe, and brought forth the spirit wherewith we have been big upon the earth: * 1.43 Or by the Navell we may understand the inward parts, the conscience, which through the feare of God is healed, and hath joy and peace, otherwise being in danger of wounding, as it is said, A good conscience is a continuall feast, but a wounded spirit who can beare. For the marrow, which it is said to be to the bones, this is added to shew, how greatly a man is strengthned by the feare of God to beare any burthen of sufferings, as he that is at the best of his age: A man that feares not, but is bold to commit adultery, decayeth in his spina dorsi, the pith of his backe bone, and hath it so dryed, that he is made weake and cannot beare bur∣thens as other men can, so both such, and all others that feare not God, but dare goe on in sinne, are made weak to the bearing of sufferings, being soon tired here∣with, and through impatience under them, have their backs broken, and dye mi∣serably: But he that feareth him, is strong to beare all such burthens to the end of the day, and then shall have his reward, the penny of everlasting glory, as it is in the Parable of the labourers. * 1.44

Arboreus differing from the exposition before going saith, the Navell is a tender * 1.45 part, and the bones hard and strong, aptly therefore setting forth the one our weak∣nesses, which are hereby healed, the other our fears, which are made more com∣pleat and perfect. Others he saith, by the Navell below, understand the sensitive parts of the soule, which are as the inferiour part thereof, and by the bones the in∣tellectuall, the one inclining to sinne shall be healed, and inclined to vertue; our af∣fections of love and joy, and passions set against sinne, viz. of anger, hatred, and indignation; the other instead of carnall wisdome, shall be filled with spirituall and heavenly.

Lyra by the Navell healing, understands the good disposition of the soule in pro∣sperity, * 1.46

by the irrigation of the bones, constancy and patience in adversity, for so he rendreth the last words, following the Vulg. Lat. But the Septuagint, It shall be health to thy body, and an healing to thy bones.

Honour the Lord with thy substance, and the first fruits of all thine in∣crease, * 1.47 so shall thy barns be filled, &c. Having hitherto gone upon generals of fearing God, trusting in God, and humbling a mans selfe towards God, now he cometh in particular to a duty, whereby we may shew these graces, Honour God with thy substance; that is pay freely and duly thy tythes and offerings, whether enjoyned or of free-will, and thy first fruits; that is, not the meanest, but the chiefe, and the best, as Abel is said to have brought of the firstlings of his flocke, and the fat * 1.48 thereof but Cain only to have brought of the fruit of the ground: For thus the people of God under the Law were commanded Exod. 13. chap. 34. 26. Levit. 27. and when they did not, they are challenged for robbing of God, and pronounced therefore accursed, and as here, a promise of a plentiful increase is made to those that * 1.49 thus honoured God, so there, of a blessing poured out without measure. From the consideration of this, that it is the first particular Precept given in this Book con∣cerning the practicall part of wisdome to honour God thus: Note that it is a prime duty, and chiefly to be done by every one that feareth God, and not to doe it, is [Note.] not to eschew evill, but contrariwise to commit a foule evill, over which Gods curse hangeth, and so to goe contrary to the streight charge before going, v 7. Be not wise in thine owne eyes, but feare God, and eschew evill, against all worldlings, that are so wise in their owne conceit, that they thinke it a good point of policie to pay as little Tythe as they can; yea it may be, none at all, nor any offerings of a free-will. And they hold that it is well spared which is kept backe this way, and a great losse to them and theirs, which is given. There are indeed many of our owne profession that give them occasion thus to doe, by yeelding that not Tythes, but maintenance at large is due to Ministers of the Gospel, out of the benevolence of their hearers: but it is a marvell that they consider not the saying, The labourer is worthy of his hire, which plainly implieth, not a benevolence, but pay due upon composition, the rule whereof is the word of God; and in this word it is said, God hath ordained that they which preach the Gospell should live of the Gospell, as they that served at the Altar lived of the Altar, and as he that feeds a flocke, lives of the * 1.50 flocke, which is commonly of set wages for his labour. Now we read in the word of an ordinance for the payment of Tythes, but not of any other, but one implying the same, Let him that is instructed make him that instructeth him partaker of all his goods: And how can this so well be done, as by giving as Abraham did, * 1.51 and Jacob vowed, the tythe of all.

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

Sol. The ordinance made by Moses was not the first institution of paying tythes, [Sol.] but an assignment of them to the Tribe of Levi, as the words Lev. 27. imply, All the tythe is the Lords, it is holy; and by the Lord for the time given to Levi, where∣fore * 1.52 that Ministery being disanulled, they cease not to be holy still to the Lord, and must alwayes goe that way, which he appointeth, viz. to the maintenance of his Mi∣nisters, who serve him by preaching the Gospell, as the Levites did at his Altar, to intimate paying of tythes to whom Melchisedeck is brought in taking tythes of * 1.53 Abraham, the Father of all the faithfull, who was a type of Christ. For what can * 1.54 from hence be gathered, but that there is another besides Levi, to whom tythe ought to be paid; that is, Christ, which is done, when to his Ministers that repre∣sent him, as Ambassadours sent out by him; For his bidding to give freely their * 1.55 instructions and miraculous operations, he gave not therein a rule to his Ministers of all times, but onely in those extraordinary, whilst the Gospell was planting, lest through the Apostles taking, a scandall should be given to the Nations amongst whom they preached, hindering the progresse of the Gospel, they thinking that they aimed more at their owne gaine, then the truths taking effect amongst them;

and this made Paul so carefull, forbearing to require maintenance, freely to dispence the Gospell amongst them; yet lest any man should thinke that he did so, because it was not lawfull for him to take, or require, he proveth at large, that he had power so to doe.

Now because men in honouring God thus with their substance might feare, that in so doing they should be much hindered, and have the lesse for themselves and children, it is added, So shall thy barns be filled with corne, &c. And on the contrary side August. speaking of those, that have their corne smitten with blasting and mildew, who would not willingly pay their tythes, saith, Reckon now (O co∣vetous * 1.56 wretch) nine parts are withdrawne from thee, because thou wouldest not give the tenth; for this is Gods just custome, if thou wilt not give the tenth to him, thou shalt be brought to the tenth, the nine being taken away. And Jerome upon the third of Malachy, because ye would not pay your tenths, ye are brought to * 1.57 famine and penury through Gods curse, and whilst ye withdraw little things, ye lose the fruitfulnesse of your land, and all your abundance; And it is to be noted, that he saith with thy substance, therefore not anothers, that is, goods unjustly gotten; and not onely tythe, but almes also are here meant, by giving which to the poore he is honoured. Now besides this argument to men, to pay tythes, there is a second, in that he saith, Honour God: thou canst not honour God, unlesse thou dost thus, whereas all things are made for him; and a third, because I have said before, Feare God and eschew evill; he doth neither of these that holds back his dues.

My son, resuse not the chastening of the Lord, &c. After the first, here sol∣loweth * 1.58 a second particular Precept, patiently to endure affliction. It is, saith August. Gods physick given to cure the disease of the soule. Now there is no man but will submit himselfe to be sometime in taking physicke; yea, and as the case re∣quireth, many dayes, therefore submit we likewise to take this physicke, and so long, as God appointeth. And he did not onely beare afflictions patiently, but also re∣joyced * 1.59 in them: Yea, as Chrysost. saith, he so rejoyced and gloried therein, as that he gloried more in his sufferings, then in the power given him to worke miracles; for he saith, God forbid, that I should glory in any thing, but in my infirmities. This saying of the Wise-man is cited by the Apostle, Heb. 12. 9. and further amplified. And it is necessary to be thought upon, that we may not either impute our suffe∣rings to chance or fortune, or to the will of men, or malice of the devill, but looke up to God as moderating herein, for which it is called, The chastening of the Lord.

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

3. That we may not, being affected with tediousnesse, either seek to Wizards in sicknesse, or losses, or being brought to poverty, steale, lye, and deceive to get worldly things.

For the Lord chastiseth whom he loveth, and delighteth in him as in his son. * 1.60 The father chastiseth the son whom he loveth, and will make his heire, but if for his evill manners he dis-inherits him, then he lets him goe without bestowing any pains further in correcting him. The Goldsmith casts his gold not yet purified into the fire to purifie it, because he loveth it; and so the husbandman winnoweth his wheat, and pruneth his vine: In like manner the Lord dealeth in afflicting his chil∣dren with them. It is true, wicked men and reprobates also sometimes suffer much in this world, as the Israelites sinning after Joshuah's departure, suffered grie∣vous * 1.61 things by divers nations, and afterwards more and more, till they were rooted out of the land in the dayes of Hosheah, Zedechiah, and of the Romans, who de∣stroyed * 1.62 them, and their City; but their sufferings are not corrections as of sonnes, [Note.] if they persist still in wickednesse, but tending to destruction, as of malefactors and enemies, their sufferings here being fore-runners of their suffering the torments of hell for ever hereafter. But the children of God are judged in this world, that they * 1.63 may amend and not perish with the world of wicked ones, even when they suffer to the losse of all as Job did, and David, who was expelled out of his Kingdome, but upon amendment restored againe; yea and being judged to death corporeall, as some in the Church of Corinth were, this is turned to such as a supersedeas to fu∣ture everlasting judgements.

Happy is the man that findeth wisdome, and that getteth understanding. * 1.64 What wisdome and understanding is, hath been shewed before upon chap. 1. viz. Divine knowledge and grace concurring together, which is faith in Christ in the heart, and the fruits hereof issuing forth in our speeches and actions, when the one is gracious, and tending to the edification of the Hearers; the other just, tempe∣rate, sober, mercifull, loving, chaste, holy, and humble, and good, and savouring of wisdome every way, and not of folly or ignorance; wherefore it is said both un∣derstanding and wisdome: to understand and not to doe, being no wisdome, and without understanding there being no possibility of doing; as for a tree to bring forth leaves and fruit without a living root, from which sap may be conveyed to the body and boughs thereof, or as for a man to enter the gate of a narrow way being locked, without a key, for to a key is knowledge compared, where our Lord saith, * 1.65 Ye have taken away the key of knowledge. Christ also is set forth by Wisdome, for which it followeth; She is a tree of Life to all that lay hold on her, and by wisdome the Lord made the heavens, &c. for who is the Tree of Life but Christ? the Manna of which whosoever eateth shall never dye, but live eternally; and who * 1.66 was the Wisdome whereby the heavens were made, but Christ? by whom all things were made, and without him nothing was made, that was made.

The Word of God also, and the preaching thereof is wisdome, according to that, * 1.67 We preach Christ, the power of God, and the wisdome of God; which yet before was said to be a foolishnesse to the Greekes, and a stumbling block to the Jewes; * 1.68 That is, which preaching of Christ touching wisdome thus understood, it is said; Happy is the man that seekes wisdome; and verse fourteente lie giveth a reason.

Her merchandise is better then the merchandise of silver, and the gaine * 1.69 thereof better then sine gold. Worldly men most earnestly seeke and labour after worldly wealth, thinking this to be their wisdome and happinesse, of poore to be∣come rich, and to have store of gold and silver; and for these that seeke after wis∣dome, how much soever hereof they attaine unto, they thinke them but poore and despicable; if they get not wealth also. But true wisdome saith, That to seeke and get her, and to be travelling and trafficking for her, is the best of all traffickings; yea if one could by adventuring to goe beyond sea, get Rubies, that be more preci∣ous then Gold, or any other most precious Stones, yet who so gets wisdome gets a greater prize then he. And thus Bias, one of the seven Wise men shewed that he thought, when as the City, whereof he was, being yeelded to the enemy upon con∣dition, that every one might carry out as much goods as he could, he went carrying nothing; and being demanded why he did not carry some of his best things as well as others▪ he answered, Omnia mea mecum porto, I carry all my goods with me: As making account, that his wisdome and knowledge were the only goods that he esteemed of.

To this purpose also tendeth the Parable of our Lord touching a Merchant, that sought for Pearles, and at last lighting upon one most precious, he sold all that he had and bought that Pearle, for what was that Pearle but the wisdome here spoken * 1.70 of? the knowledge and faith of Christ, in comparison of which St. Paul counted all things as drosse and dung; and faith is said to be more precious then gold, * 1.71 1 Pet. 1. 7. and poore Christians are set forth as more excellent, then rich Hea∣thens in all their goodly apparrel, and gold rings on their fingers, Jam. 2. 5. O [Note.] consider this ye men of this world, that measure a mans worth by his wealth, and not by his wisdome gotten by the Word of God, of which David saith, that he * 1.72 was hereby made wiser then his teachers, then his enemies, that sleighted him for all this, and despised him; and then the ancient. Ye magnifie a rich man as a Demi-god, but debase a learned man that is poore, as unworthy to wipe his shooes, whereas he hath a Diamond upon his head of more worth, then all the treasures of Craesus; for which double honour is determined to him that labours * 1.73 in the Word, as implying greater excellency and worth in him, then in other, e∣ven of highest ranke and quality in this world, touching whom it is only said, Ho∣nour * 1.74 to whom honour, but he is worthy of double honour.

But it is to be noted, that this wisdome so unparalleld by worldly riches, is to be

sought by him that would get ••t, for it is said, Blessed is the man that seeketh wisdome, &c. and that these most precious Pearles are to be sought, and how sought James teacheth, saying, If any man wants wisdome, let him aske it of * 1.75 God, who giveth liberally to all, and upbraideth no man, and it shall be given him; So did Salomon, that speakes here, and by this meanes became so excee∣ding * 1.76 wise.

Now for the coherence of these words with the former it is thus; an exhortation being made, ver. 11, 12. to submit to Gods chastisements, as sonnes to their lo∣ving Fathers; here it is both intimated, that he who doth so hath attained true wisdome, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to such are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, passions are instruction; and further taught what a happinesse it is by any meanes to be made wise. To attaine which, as prayer is one meanes, so afflictions are another, they that are most indocible be∣ing hereby oft-times taught wisdome to know the odiousnesse of their sins, to loath and leave them, which they loved and doted upon before, and to goe to God by prayer to teach them what he would have them doe, and to inable them to live and doe accordingly, and to enlighten their understandings to see into, and under∣stand the mysteries of the kingdome of Heaven. All which was exemplified unto us in Saul, turned from a Persecutor to a Preacher, for he was smitten downe * 1.77 and stricken with blindnesse, and hereby made to humble himselfe, and submis∣sively to aske what the Lord would have him to doe, and then to fall to and con∣tinue in prayer, till Ananias came to him, and he had a full revelation from God of his Will, so farre forth as concerned him either for his owne salvation, or the instruction of others according to the Ministeriall office, unto which he was thus called, as he toucheth, Gal. 1. 12. And being thus enlightned, how wise he was in all his proceedings afterwards, is in his History abundantly declared.

Job enquiring where Wisdome might be found, saith, It is not to be found in * 1.78 the Land of the living; rendred by the vulg. In terra suaviter viventium, in the Land of them that live merrily, and without afflictions, but Hebr. it is, In the Land of the living; yet haply by living here, living at ease, and in prosperity, may be understood, for as much as men in afflictions are as it were alwayes dying, * 1.79 as the Apostle saith of himselfe; By our rejoycing which I have in our Lord Je∣sus I dye daily; and speaking of all the faithfull then, We are counted all the day long as sheep to the slaughter; and then the observation will be good from that * 1.80 place, and consenting with our note here, that living in adversity, and suffering af∣flictions is a great meanes of coming to wisdome.

According to this Patianus hath a notable saying, Tribulation is a repertory of * 1.81 Divine things, and an Inventory of the knowledge of God; for the Merchandise hereof is said to be better, then that of silver. Hereby is intimated, That they who are wise, having attained some wisdome, desire to encrease it, as he that hath gotten some worldly wealth to encrease that; as also that this Merchandise is more excellent, then to trafficke for things of greatest price. From hence the Jesuites of Collens gather, That Heaven is Venale, that is, gotten by a price; as if men were worthy for the good that they doe, as for a price paid, therefore to possesse everla∣sting life. For the proving of which some of them alledge Clem. Alex. saying, Let it not irke you to labour, if ye would buy the most precious gem of Salvation for the * 1.82 treasure of Charity and Faith, which is the just price thereof. And Basil saying. We that goe in the way of the Gospel are Merchants, by the works of the Comman∣dements * 1.83 getting the possession of heavenly things. And Augustin saith, I give thee counsel, how to gaine, learne to play the Merchant; thou praisest the Mer∣chant * 1.84 that selleth lead, and buyeth gold, but praisest not him that gives money, and buyes salvation. But this is not to be understood as properly, but figuratively spo∣ken, although they said thus, yet never any of them taught that salvation was at∣tained by the merit of mens good workes, but through Gods gracious accepta∣tion of them, that did good in Christ; for both the grace thus to doe comes from God, and the Crowne or reward bestowed therefore, according to that famous saying of Augustine, God crowneth his owne gifts in us. For a just price, if we * 1.85 speake properly hereof, the good that man doth, how great soever it is, cannot be,

because it is both imperfect, and holdeth no proportion with the good of salvation, this being little, that infinite.

Length of dayes is in her right hand, in her left hand riches and honour: * 1.86 Having spoken in generall of the gaine in wisdome, which is greater then that of fine gold, now he cometh more particularly to shew what this gaine is, 1. Long life, that is, A prosperous and comfortable life in this world, and in the world to come life everlasting; whereas fooles and wicked men by their evil courses come into many miseries, and to untimely deaths here, and are for ever shut out from Life hereafter, and cast into utter darknesse, where there is weeping, and way∣ling, and gnashing of teeth; some being out off for robberies and murthers, some wasting their strength and estates by incontinency, some drawing all through their throates by gluttony and drunkennesse, whereby they riding a while in a trium∣phant charriot of sensuall pleasure, arrive shortly in the dungeon of Surfeits, and are there manacled with Palsies, fettered with Gouts, set upon the wrack by Plu∣rifies, and at last strangled with Appoplexies; And the long life here promised is said to be on Wisdomes right hand, because it is the chiefest of all blessings, and most desired, there being nothing that man maketh so much account of as life, as appeareth by the saying of Satan touching Job; Skin for skin, and all that a man hath he will give for his life; And on her right hand riches and honour; That is, the best riches of grace, and honour of estimation before God and all good men; for gracious men are honourable, as it is said of the Bereans, that they were more * 1.87 noble; yea, and as Lavater saith hereupon, Many wise and godly men have had great riches and glory in this world, as Salomon, that wrot this, and Joseph, and * 1.88 Job after his great losses, and Abraham, David, &c. and if such be poore, yet the little that they have, are better then great riches of the wicked, for the right which they have in Christ as the heires of God, to all things as hath been before said. There cannot be two stronger motives to get wisdome then these, to all men [Note.] for who doth not desire long life, and riches, and honour? let us all then take this course to attaine them, and then we shall have honour indeed, and riches indeed, making us truly happy.

Some by long life and riches understand only temporall things, some only spiri∣tuall, and some by the former spirituall and eternal, by the latter temporal, but in both there is a respect had to both, as hath been said; and Godlinesse hath the * 1.89 promise of this life, and of that which is to come; under temporal good things, spiritual and eternal being figured out in the Old Testament, but plainly promised in the New.

Her wayes are wayes of pleasantnesse, all her paths are paths of peace. Here * 1.90 is another motive to get wisdome; wouldst thou goe in pleasant wayes, and in peace and quietnesse? the wayes of wisdome are such, through the delight that the godlily wise take in Gods Commandements, it is nothing tedious to walk there∣in, but delightful unto them, and when they doe so, there is inwardly in the Conscience sweet peace and joy, that passeth understanding; The way indeed is * 1.91 straight at the entrance by reason of the flesh, to which it seemeth a most hard thing to walke so regularly in all things, but once being entred it is a pleasant way: On the contrary side, the way of vice is pleasant at the first, but most bitter and soure afterwards. And for peace, it is both with God, Rom. 5. 1. for Being justified by faith we have peace with God, and with man, with whom the wise as much as in them lyeth, have peace, yea even with all men, and everlasting peace and rest in heaven, according to that of David, Marke the just and upright * 1.92 man, the end of that man is peace; which treble peace is otherwise commonly called internall, externall, and eternall in heaven. This way saith Chrysostome is * 1.93 pleasant, as a way full of pleasant objects, through the delight in looking on them makes a man passe on with pleasure, so that he feeles not his journey; in like manner he that walketh in the way of wisdome, hath such pleasant objects of glory in heaven presented to the eye of his minde, that all the way which he goeth is pleasant, and full of unspeakeable delight

But how is the path of wisdome peace, seeing we are in a warfare here, fightings

of the flesh against the Spirit, of the appetite against reason, and of faith against the devill? To this Hugo answereth well, That these wars tend to peace, and therefore * 1.94 are called paths of peace, because peace and blessednesse shall be for ever in the end to those that walk in those paths, and in the midst of these wars there is peace with God, to be at peace with whom, is so great a comfort, that these conflicts are counted nothing, as he that hath peace with Giants and men, but is in warre with pigmies.

She is a tree of life to them that lay hold upon her. To proceed in enumerating * 1.95 no more particulars; here saith Muffet, is one comprehending all the good that can further be said, get the fruit of wisdome and live for ever; for this is to lay hold up∣on her, as if Adam could after his expulsion out of Paradise, have returned and ta∣ken * 1.96 and eaten of the Tree of life, he should have lived for ever; unto which Salomon here alludeth, and John saying, He that overcometh shall eat of the * 1.97 tree of life: this being nothing else but a phrase setting forth his living for ever, with the hope and comfort whereof, he that is wise is now fed, as with the most delicate and desirable fruit of a living and flourishing tree, that alwayes liveth and fructifieth, and never dyeth or intermitteth fructifying, as that tree Rev. 22. which bare fruit every month. From this tree of life our first parents were excluded by sinning, and could not come to it any more, whereby they became subject to sick∣nesse, and paine, and death; but by Wisdome accesse to this tree of life is againe re∣covered, yet not to live alwayes in this world without dying, for sinne and death * 1.98 overspread all, but to live after a corporeall death an heavenly life for ever. And in saying Wisdome is this tree of life, typified by that in the Garden of Eden, he meaneth Christ, who saith of himselfe, I am the resurrection and the life, and upon him he layeth hold that beleeveth by a true and lively faith, which being done, * 1.99 he is made unto us, Wisdome, righteousnesse, sanctification, and redemption. Thus August. Jerom, Clemens Alex. and many others of the Fathers: but Lyra, * 1.100 by wisdome understands grace in the heart, and life, whereby a man dying a bodily death, liveth in heaven for evermore, as if Adam had eaten of the tree of life, he should have lived a very long time here, and then have been translated by vertue hereof to everlasting life. But thus he both teacheth a manifest errour, that eating of the tree of life, should have made Adam and Evah onely long lived, for they lived long without eating thereof; and it is expresly said, Least he take, and eat of the tree of life, and live for ever. And by this doctrine, everlasting life is ascribed to vertuous and godly living, whereas this is attained by Christ only, and Christ coming to dwell in the heart by faith, this practical wisdome cometh also, and the grace of sanctification, and finally glorification for ever and ever.

The Lord by wisdome hath founded the earth. Here is set forth the excellency * 1.101 of Wisdome the more; he proceedeth to speake further of that wisdome, which is the Tree of life, Christ who is the wisdome of the Father, by whom the earth and * 1.102 heaven, and all things were so admirably wisely made; If any man, saith Muffet, shall marvel, why in speaking of wisdome possessed by man, he passeth on to speak * 1.103 of the wisdome of God, hereby to commend it, he must know and consider, that the wisdome in man is the little stream, and that in God, or which is God, the foun∣taine; and when one hath shewed the stream, and set forth the praises thereof, in telling of the vertues thereof, it makes more yet for the commendation of such a stream, to shew the fountaine or spring from whence it cometh, and the far more admirable effects of it; so after speaking of the good that comes to man by his ac∣quisite wisdome, to speake of the chiefe things wrought by the Lord through his wisdome, from which as from a full fountaine we all receive. And of these, here * 1.104 are foure spoken of:

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

2. His establishing of the heavens, so many spheres set at so great a distance from the earth, and round about, one above another, and a second above that, and a third, fourth, fifth, sixth, and seventh, having each one his proper light; The 1. the

Moon; 2. The Star called Mercury; 3. That called Venus. 4. The Sunne; 5. Mars; 6. Jupiter; 7 Saturne. Above al•• which is also an eight sphere containing innumerable fixed Starres, all sending downe their influences upon the earth to distinguish times and seasons, and to make it fruitfull or barren: Of this David speaks in particular, saying, The heavens declare the glory of the Lord; * 1.105 and of both these great works, Paul saith, The invisible power and wisdome of God are seen by the works of Creation. And herein is wisdome to be admired * 1.106 indeed, a frame made consisting of so many wheels of so great a circumference set to worke, and continuing in exact and orderly motion without variation of so many hundreds and thousands of years, and these composed of nothing but waters, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying waters there, sheweth. For if we admire a watch made by the art of man for the ra••e workmanship and frame of the wheels, and their motions, how much more the wisdome appearing in framing these so glorious ones, and their revolutions and effects?

3. His breaking open of the depths; That is, the bringing of waters out of * 1.107 rocky hills, so wonderfully opening a passage for them, being of themselves weake and unable to passe through.

4. Making the clouds to distill their dew, vapours being first exhaled from the earth into the aire, and then wisely made to fall downe againe in raine and showers to water the earth, and make it fruitfull. Some, saith Lavater, by his breaking open of the depths, understand that which was done at the Creation, in separating * 1.108 the deep waters which covered the whole earth, breaking some of them away, as it were, and placing them above, and making the sea of others. Some, that was done in Noah's time, when the foundations of the deep were broken up, and the world was drowned▪ but I prefer the former, because it is more probable, that a continuall course of Gods providence is here pointed at, wisely ordering all things from age to age. If it be demanded here, why Salomon having spoken of wisdome in man pro∣ceedeth to speake of it in God, Some answer, because Vers. 8. he had said, That it * 1.109 should be health to the navell, and marrow to the bones: And Vers. 10. Thy barns shall be filled with corne, &c. And Vers. 14. Long life is on her right hand, &c. Now therefore to make a demonstration of these effects of wisdome, he recounts farre greater effects of the wisdome of God: It is then as if he had said, Let it not seem strange, that I have said of the vertue in wisdome to prolong thy life, and make thy estate prosperous, and thy body constantly healthfull; for by wisdome the Lord hath founded the earth, and stablished the heavens, therefore much more can he by it, doe all these things.

2. Some, that men might be the more excited to the love and desire of wis∣dome; as if he had said, I have spoken much in the praise of wisdome, now heare * 1.110 more, and greater things done thereby, to be inflamed yet more with the love hereof.

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

4. Some, that hereby he might prove wisdome to be practicall, and not theo∣ricall onely, because he had before urged practice in honouring God with his sub∣stance, and bearing patiently afflictions. Without excluding any of these, I thinke when I looke at the words immediately going before, which set forth, long life, riches and honour, and other great benefits coming by wisdome, that these words are sub-joyned to prove it a glory to a man to be wise, for that by wisdome God hath so great glory in creating, and providently by his wisdome ordering the great things of the world both in heaven and earth.

My son, let them not depart from thine eyes, keep sound wisdome, Vulg. ne effluant, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either, being taken thus, it implieth slippe∣rinesse * 1.111 of memory in respect of wisdome, against which we must have a continuall care. From hence to the end of vers. 26. Salomon againe exhorteth to the love and desire of wisdome, propounding more benefits that will come hereby. And he saith, Let not wisdome and understanding depart from thine eyes, whereby he

meaneth, that as that which we delight in, is by us made the object of our sight continually, our eyes are never off it; so the eyes of our mindes should alwaies be set upon wisdome, we should continually be meditating and studying how to at∣taine it, and having gotten it, keep and hold it both in theory and practise, not doing foolishly in any thing to the end of our dayes. For the benefit that thus we shall be made partakers of,

First, They shall be life to thy soule, and grace to thy neck; ver. 3. he had said, * 1.112 Binde them about thy necke, intimating the grace that is put upon a man by wis∣dome, as by a gold chaine about his necke, as is expressed, chap. 1. 9. now there∣fore we are againe moved from hence to set our hearts upon this, and because it is life to the soule; that is, according to some, the life of faith, whereby we live, * 1.113 as by a soule, stands herein, as James teacheth.

The second benefit, ver. 23. Thou shalt walke in the way safely, and thy * 1.114 foote not stumble. We desire to be safe in our travell, and in our lying downe to rest, in both these cases it is shewed here; and ver. 24. that we shall be safe and * 1.115 out of danger: for as Augustine hath it, Stumbling blocks are not laid in the way but out of the way, therefore keep in the way of wisdome, and keepe out of the danger hereof.

Chrysostome and Ambrose compare the wayes of sinne to mire and clay, in such wayes stones are laid, and if we goe therein we shall stumble and fall, but keepe out of them and stumble not, but walke safely. When thou lyest downe thou shalt not be afraid, but thy sleepe shall be sweete. So David, both Psal. 3. and 4. professeth, That he would not be afraid in the midst of many enemies, and that he would lay him downe and sleep, and that the Lord would keepe him in safety. The wicked lye downe many times and cannot sleep for the distraction of worldly cares, or feare of enemies, and if they sleepe, fearefull dreames trouble them, by reason of the wickednesse which they have committed, and the evill con∣science in them. Job also saith, That he had fearefull dreames, and terrours in * 1.116 the night; but when it is thus with the righteous, it is either as other afflictions, for their chastisement or triall of their faith, and patience, or hereby they are stir∣red up to prayer, or warned of things to come. That which is here said, is spoken of the rest and sleep which men of wisdome have in the midst of greatest worldly dangers, as if they were nothing affected there-with, through the confidence * 1.117 which they have in God; so Peter being imprisoned slept securely with the qua∣ternion of Souldiers about him. Some understand sleep here of the sleep of death, because death to the faithfull is as a sweet and quiet sleepe, but I rest in the former.

The third benefit not to be afraid of suddaine feare, or the desolation of the * 1.118 wicked when it cometh, N. Tran. renders it. Be not afraid, but the vulg. Ne pave∣as, the Sept. and Cald. Thou shalt not be afraid; and for the next words, The forces or powers of the wicked coming upon thee; the word in Hebr. signifieth de∣solation, but it is in effect all one; The man that hath wisdome feareth not, for the innocency of his life, what the wicked can say or doe against him; if they make a depopulation in the Country, and bring all to ruine and desolation, he knoweth that they can goe no further then God permits, and therefore he feares nothing; yea and for his part he knoweth, if destruction cometh upon his Country, he can∣not be hurt thereby, for the Promise made, Psal. 91. and the dealing of the Lord towards those that mourne for abominations, so, that the desolation shall be of the wicked only, not of the wise; yet it cannot hence be gathered, that in a com∣mon destruction no wise man can be cut off, but that of such, a remnant shall at all * 1.119 times be preserved, and sometimes all, as when so great multitudes of Jewes pe∣rished at the destruction of their City, the Christians being called before to Pella were saved, and those of them that are slaine bodily are not hurt thereby, for their robes are but thus washed, and made white with bloud, they are washed, sanct∣fied, * 1.120 and purified, even when they are slaine.

Neither can it be otherwise then well with them, For the Lord (as is further * 1.121 said) ver. 26. shall be thy confidence, and keep thy foote from being taken. The

wise man that trusts in God, falleth not when he is slaine, as a beast, whose foote is taken in a snare to destruction, but his body falling, his soule is immediate∣ly carried by the Angels into Abrahams bosome, in being over-come he gets the victory and crowne through our Lord Jesus Christ, as the Apostle * 1.122 speaketh.

With-hold not good from them to whom it is due, when it is in thy power to * 1.123 doe it; the vulg. Forbid, or hold not him from doing good that is able, and if thou beest able, doe good. Expounded of doing good by way of charity, from which to hold any of his owne goods it is a great wickednesse. And the Sept. more expresly to the same purpose; Hold not good, or prohibit not beneficence from the poore; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Owners thereof being rendred the poore, according to Chrysostome, because to them the goods of the rich belong, as he * 1.124 saith; Why dost thou labour in vaine (O rich man) in treasuring up the goods of the poore? why hast thou indignation at them asking, as if they asked thine, they aske their fathers goods, not thine, but committed to thee for their sake, and not borne with thee. Give that which thou hast received, and count this againe, that thou hast received them; it is enough for thee that thou art de∣stined to give, not to receive. But this reading is very improper, and not secon∣ded by any other place of Scripture; and the Hebr. word here used setteth forth a Possessour, or Owner, not one that seeks any thing precari••. Moreover, giving Almes is called giving freely, not to him to whom it is due, which neverthelesse gives not the poor such an hint of the rich mans goods, being theirs, as to open a gap to them, that when they cannot by begging get them, to take them either by force or stealth. The Tigur. With-hold not good from him, qui potis est; That is, who deserveth well; so likewise Vatablus. Lavater understands it of beneficence to the poore, applying also the next words, ver. 28. to the same, give without delay, * 1.125 shew not thy selfe difficult, or hard to be intreated, being of ability. But he also expounds it of imparting the spirituall good of instruction; and so doth Arbo∣reus following the vulg. Doe both good thy selfe, and hinder not another in respect of spirituall things, as the Lawyers are by Christ charged not to enter into the * 1.126 Kingdome of heaven themselves, and to hinder those that would. He then breaks * 1.127 this Precept, either that prohibits others from preaching at any time, or doth it not himselfe, because thus the good of the soule, which might hereby be promo∣ted, is hindered▪ or that holding his owne hand from charity to the poore, seekes to hold another mans also: or lastly, from whom it cometh hardly, procrastination being herein used, whereas in either of the goods doing before spoken of wee should be prompt and ready.

Junius also is for beneficence to the poore, whose necessity makes them owners thereof; but Caietan and Muffet understand it of other mens goods in thy hands * 1.128 either found by thee, or committed to thy trust, or borrowed, or which thou owest. And this is best and most agreeable to the originall, wherein the word ren∣dred him, is affixed to owners 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and therefore cannot be read him, but it; That is, the good before spoken of, and so that word must be rendred altogether from the owners or masters of it (as in N. Tr.) to whom of right it belongeth wherefore, as Muffet sheweth, it is the same in effect with that of the Apostle, Owe nothing to any man but to love one onother. * 1.129

And this precept he breaketh, who, being able, delayeth to pay that which is due from him to any other, although he denyeth not paiment; but it being deman∣ded, he putteth him off from time to time: for Justice is not only to give to every one his due, but in due season, because it may otherwise prove detrimentall to [Note.] him, although the full be afterwards paid, he being either forced for want of it to borrow, and pay use, or sued at Law for what he oweth, and so damnified. For the order of proceeding here, Salomon having hitherto injoyned duties towards God, now proceedeth to duties towards man, of which this is the first; To be just in paying or restoring another mans goods unto him without delay; the se∣cond, vers. 29.

Devise not evill against thy neighbour, seeing he dwelleth securely by thee. * 1.130 Muffet, Practice not evill against him that dwelleth peaceably by thee. Vulg. Ne moliaris in amicum malum, cum ille in te habeat fiduciam: The new Transla∣tion is best, as being according to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying silently or secretly to thinke, that is, to devise, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is in safety or security; hereby the wicked∣nesse of those men is reproved, that instead of dealing justly, and as love requireth, are false-hearted towards their innocent neighbours or friends, who suspect not their machinating of any mischiefe against them, and accordingly devise how to cir∣cumvent, or to doe them mischiefe.

It is more hainous by far to devise or practice evill against a friend or neighbour, with whom a man liveth lovingly in outward shew, then against an enemy or stran∣ger, because such will beware of him, but he hath a confidence, because he is his neare neighbour, with whom he converseth friendly from time to time, and there∣fore not suspected; Therefore David aggravateth Achitophels wicked practises against him from this, That he was his familiar friend, and imprecates himselfe, if * 1.131 he had done the like to any man that lived in peace with him. And Maximus * 1.132 telleth of Antigonus, that in his sacrifices to the gods, he used to pray for preser∣vation from his friends, and being asked why he did so; he answered, Because that of his enemies he could beware, but not of them. Likewise Demonicus, we use to be affected lesse with sufferings at the hands of enemies, then of friends, for wee looke for them at their hands, but for the contrary at the hands of friends; and therefore if they be underhand injurious to us, this is most heynous and intolerable: therefore what greater sore, saith Sophocles, can there be then an evill friend? and * 1.133 Xenophon, no man can hurt his enemy more, then by feigning to be his friend. As * 1.134 Clem. Alex. bringeth them in speaking. The Sept. Devise not evill against thine enemy, lest any man should think that he doth well, if he plotteth nothing against him, that is his friend, although he doth so to his enemy, for Thou must doe good against evill, and if thy enemy hunger, give him meat.

Contend not with a man without cause, if he hath done thee no harme. Some take this as appendent to the former, having said, He dwelleth securely by thee; * 1.135 that is, doing no harm to thee whereby to deserve thy plotting against him, therefore by this be moved to live peaceably with him, which thou canst not, if he perceiveth thee underhand to be against him, meditating and consulting how to do him mischief; But it seemeth rather to be a new precept, prescribing how we should deal with any other, a stranger, and no neighbour, and neighbours also; be not contentious with any man. The Sept. for the next words hath, That he worke no evill against thee, for he that without cause contendeth with another, he makes him his enemy, and to plot evill against him.

Envy thou not the oppressor, and learne none of his wayes, for the froward is abomination to the Lord, but his secret is with the righteous, Heb. it is * 1.136 the man of violence or oppression; that is, look not upon such a man, although he prospereth and groweth great in this world, as if he were in an happy estate to be envied by the honest poor, who are far inferiour to him▪ neither applaud in thy mind the courses that he hath taken to get wealth and preferment, to incline to take the same way also, for he is an abomination to the Lord, and so shalt thou be, if thou dost likewise: and in the abominable, what is there to be seen that may occa∣sion envy, and not rather detestation in every childe of God? whereas he saith not, the oppressor, as before, but the froward or perverse, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to decline, or go back and so setteth forth that same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 violent, or oppressive, for he that oppresseth, declineth out of the way of justice. For the secret of the Lord is said to be with the upright, the meaning is, he doth in secret commu∣nicate his Spirit unto them, and unspeakable joy through that familiarity, into which he taketh them, so that when we pray, give almes, or fast in secret, his countenance and acceptation is there with them, which shall another day be openly made known * 1.137 and rewarded.

One being asked, what troubled most a good man, answered, The prosperity of the wicked; for this troubled David. Ps. 73. but August. saith, Not old, but fresh∣water * 1.138

souldiers are vexed at this, the old comforted and erected, because the pro∣sperity of the wicked here, sheweth the judgement to come hereafter, when they shall be punished and abased, and the righteous rewarded and honoured, as Chrysost. speaketh; yet some wicked men are judged here, and some righteous * 1.139 blessed exceedingly, that the threatnings and promises of God might not seem to be vaine; and on the other side, some wicked escape and prosper, and some righteous are in misery, that the promise of Christs second coming might not seem to be vain, there being so many of either sort, that should otherwise lye mingled together in their dust, the one, that have so well deserved destruction, never feeling any, and the other being fed with most faire promises, after all his labours, and death, never enjoying any such thing. The Vulgar for oppressor or froward, hath illusor, a scoffer, or mocker; the wicked prospering being so called, because for his prosperity he thinkes himselfe happy, and derideth all those that threaten him with Gods judgements.

The curse of the Lord is in the house of the wicked. Having begun to shew * 1.140 the evill condition of wicked oppressors, now he goeth on shewing, that as they are abominable to God, so they are cursed by him in themselves, and children, and estates, being made by his judgements most miserable; but contrariwise, it is with the righteous; and because these wicked ones were also before called perverse or scor∣ners, or mockers, the Lord mocketh them, being thus abased, instead of pitying * 1.141 them, but to the lowly he giveth grace; where the paranomasy made for elegan∣cie sake is to be noted, having called the oppressor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 now he calleth him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with little difference, but none in the Vulg. the word illusor being used in both places; the Vulg. for the curse of the Lord, v. 33. hath want, or poverty from the Lord, by Beda and Hugo expounded of the want of spirituall food, because for sinne a fa∣mine * 1.142 of the word is sent, whereas contrariwise this great blessing of the word is in the habitation of the righteous, and so they make this cohere with the former words, which were not to envy oppressors; for although they flourish in temporall things, yet they are poore in spirituall. But Lyra and others better expound it of temporall judgements, bringing wicked oppressors downe to great poverty, although * 1.143 for a time they prosper, whereas the righteous, if for a time they be in poverty, and misery, yet they shall enjoy a blessing assuredly. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used signifieth affecting with griefe or evill, maleficiens, and because evill cometh from the curse of God, it is rendred best cursing, and this cursing alwayes affixed to riches unjustly gotten, makes, that their estate is not such as to be envied, but ra∣ther abhorred: For the Lords deluding deluders August. saith well, That such * 1.144 men as by deluding, and deceiving others of their temporall goods inrich them∣selves, are deluded themselves, because getting things temporal, they lose the eternal, which are of far greater worth, for they win the world, and lose their owne soules: And Ambrose saith, God makes them like foxes, which whilst they cunningly seek their prey, become a prey to those that hunt after them, the deceiver shall be * 1.145 deceived by others. But as was said before by scorners, proud and contemptuous persons may be understood, that mocke at others in want and misery; the time shall come, when they being abased, others shall deride and mocke at them to the in∣crease of their misery, to which effect, August, hath a notable saying, Bear him * 1.146 now laughing at thee, thou shalt deride him sighing. The Sept. God resisteth the proud, and so it is alleadged Jam. 4. 6. He is against them, and will bring them downe to this low and despicable estate, but he giveth grace to the humble; that is, makes them gracious with all men; whereupon Chrysost. it is not justice, not piety, nor almes-giving that ingratiates a man with God, but meeknesse and * 1.147 humility; for who doth not esteem and desire the acquaintance of such, although he never yet saw him, but heard of him onely. Moreover, the Lord indueth them with the graces of his Spirit unto salvation; for examples of the proud, we have Pharaoh, Nebuchadnezar, and Antiochus Epiphanes brought downe from the highest pitch of worldly glory, to the lowest ebbe of misery, of the meek and humble readily submitting themselves to obey God, Abraham, Jacob, Joseph, David, and many more of divers times and ages.

The wise shall inherit glory, but shame shall be the promotion of fools. Here * 1.148 is the last motive to stirre up to get wisdome, and it is aptly annexed to that before going, v. 34. it being the very same in other words: for further explanation, the humble, who are the onely wise ones, shall have grace given them, and hereby be brought to glory, if not in this world, yet in that which is to come; but the worldling proud of his prosperity, shall thus be brought into contempt, and derision, shame, in respect of his being cast downe, shall in fine be all his promotion, and it shall ap∣peare what a fool he was in taking such evill courses; August. placeth the shame of the wicked prospering, and being proud, even in this, That they are proud of their riches, or good parts alledging that Ps. 73. In their being lifted up, thou hast cast, * 1.149 them down; for he saith not, after their lifting up, but in their lifting up, for to be so lifted up, is at the same instant to fall, which is further illustrated by Chry. thus, Seest * 1.150 thou a man that looks upon a peace of clay, as if it were gold, admiring and praising it, doth he not seem to thee a fool that may be greatly ashamed? but he that looks, upon it as clay or dirt, and makes none other account of it, is wise, as not thinking the more highly of himselfe for abundance of it: So he that looks upon worldly wealth as precious, and upon himselfe, now that he abounds therewith, as excellent above other men, is a very fool, and worthy to be crowned accordingly with a fools Cap to his ignominy, and greatest shame; but contrariwise, he that thinks rightly of himselfe, and these, is wise.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Vers. 2.
• * 1.3

  Vers. 3.
• * 1.4

  Muffet.
• * 1.5

  Deut. 11. 8.
• * 1.6

  Rom. 14. 18.
• * 1.7

  Arboreus.
• * 1.8

  Psal. 40. 10. 11.
• * 1.9

  August.
• * 1.10

  Lyra. Hugo. Beda. Chrys.
• * 1.11

  Basil in Esa. 7. Chrysost.
• * 1.12

  Gregor. in deer.
• * 1.13

  Chrys. Hom. 32 in Hebr.
• * 1.14

  Aug. Epist. 9. Pulcbrior est veritas Christia∣norum, quam Helena, Graeco∣rum. Vers. 5.
• * 1.15

  Lavater.
• * 1.16

  Gal. 1. 8.
• * 1.17

  Muffet. Arboreus.
• * 1.18

  Rom. 8. 9.
• * 1.19

  Beda.
• * 1.20

  Cor. 3. 18
• * 1.21

  Basil.
• * 1.22

  Macar.
• * 1.23

  Basil, Hom. 6. cler.
• * 1.24

  Vers. 6. Vers. 7.
• * 1.25

  Ambrose.
• * 1.26

  Psal. 139.
• * 1.27

  Lyra.
• * 1.28

  Cajeta.
• * 1.29

  Iam. 1. 17.
• * 1.30

  Ier. 4. 23.
• * 1.31

  Seneca. Multos ad sapi∣entiam perve∣nire potuisse puto, nisi putas∣sent pervenisse.
• * 1.32

  Esa. 5.
• * 1.33

  Ambros.
• * 1.34

  Macar.
• * 1.35

  Vers. 8. Hugo,
• * 1.36

  Iob 21. 24.
• * 1.37

  August. tract. 9. in Ioh.
• * 1.38

  Theodor.
• * 1.39

  August.
• * 1.40

  Vicinior im∣mortalitatis est sani••as dolentis, quam stupor non sentientis non immortalitate indutus est sed sensu exutus.
• * 1.41

  Cant. 7. 2.
• * 1.42

  Theodor.
• * 1.43

  Cyril.
• * 1.44

  Matth. 20.
• * 1.45

  Arbor.
• * 1.46

  Lyra.
• * 1.47

  Vers. 9. 10.
• * 1.48

  Gen. 4. 4.
• * 1.49

  Mol. 3. 8.
• * 1.50

  1 Cor. 9.
• * 1.51

  Gal. 6. 6.
• * 1.52

  Levit. 27. 30.
• * 1.53

  Gen. 14.
• * 1.54

  Heb. 7.
• * 1.55

  2 Cor. 5 20.
• * 1.56

  August.
• * 1.57

  Hieron.
• * 1.58

  Vers. 11.
• * 1.59

  2 Cor. 12.
• * 1.60

  Vers. 12.
• * 1.61

  Judg. 2.
• * 1.62

  2 King. 17. and 25.
• * 1.63

  1 Cor. 11. 34.
• * 1.64

  Vers. 13.
• * 1.65

  Luk. 11. 52. Joh. 6.
• * 1.66

  Joh. 1. 2.
• * 1.67

  1 Cor. 1. 24.
• * 1.68

  Verse 23.
• * 1.69

  Vers. 14.
• * 1.70

  Matth. 13.
• * 1.71

  Phil. 38.
• * 1.72

  Psal. 119. 98. 99, 100.
• * 1.73

  1 Tim. 5. 17.
• * 1.74

  Rom. 13.
• * 1.75

  Jam. 1. 5.
• * 1.76

  1 King. 3.
• * 1.77

  Acts 9.
• * 1.78

  Job 28. 13.
• * 1.79

  1 Cor. 15. 31.
• * 1.80

  Rom. 8.
• * 1.81

  Patian.
• * 1.82

  Clem. Alex. in Paraen.
• * 1.83

  Basil in Prov. 1.
• * 1.84

  August. de verb. dom. Serm. 5.
• * 1.85

  Aug. Deus sua dona in nobis coronat.
• * 1.86

  Vers. 16.
• * 1.87

  Act. 17. 11.
• * 1.88

  Lavater.
• * 1.89

  1 Tim. 4. 8.
• * 1.90

  Vers. 17.
• * 1.91

  Mat. 7. 14.
• * 1.92

  Psal. 37. 37.
• * 1.93

  Chrysost.
• * 1.94

  Hugo.
• * 1.95

  Vers. 18. Muffet.
• * 1.96

  Gen 3.
• * 1.97

  Rev. 2. 7.
• * 1.98

  Rom. 5.
• * 1.99

  Joh. 11.
• * 1.100

  1 Cor. 1. 30. August. Hieron. Lyra.
• * 1.101

  Vers. 19.
• * 1.102

  Joh. 1. 2.
• * 1.103

  Muffet.
• * 1.104

  Ioh. 1. 16.
• * 1.105

  Psal. 19.
• * 1.106

  Rom. 1. 19.
• * 1.107

  Vers. 20.
• * 1.108

  Lavater.
• * 1.109

  Cajetan.
• * 1.110

  Rodolph.
• * 1.111

  Vers. 21.
• * 1.112

  Vers. 22.
• * 1.113

  Jam. 2.
• * 1.114

  Vers. 23.
• * 1.115

  Vers. 24. August.
• * 1.116

  Job. 7. 14. Muffet.
• * 1.117

  Hugo. Lyra.
• * 1.118

  Vers. 25.
• * 1.119

  Ezek. 9.
• * 1.120

  Revel. 7. Dan. 11. 33.
• * 1.121

  Vers. 26.
• * 1.122

  1 Cor. 15. 57
• * 1.123

  Vers. 27.
• * 1.124

  Chrys. in Me∣liss••, lib. 1. 26.
• * 1.125

  Lavater.
• * 1.126

  Arboreus.
• * 1.127

  Mat. 23.
• * 1.128

  Junius.
• * 1.129

  Rom. 13.
• * 1.130

  Vers. 29.
• * 1.131

  Psal. 7. 4, 5.
• * 1.132

  Maxim▪ Serm. de amicit.
• * 1.133

  Sophocl.
• * 1.134

  Xenoph. Cl. Alex. Strom. 16. Rom. 12. Prov. 25. 21.
• * 1.135

  Vers. 30.
• * 1.136

  Vers. 31, 32.
• * 1.137

  Matth. 6.
• * 1.138

  August Enchir. c. 20.
• * 1.139

  Chrys. Hom. 8. in 2 Tim.
• * 1.140

  Vers. 33.
• * 1.141

  Vers. 34.
• * 1.142

  Beda. Hugo. Amos 8. 11.
• * 1.143

  Lyra.
• * 1.144

  August. Psal. 73.
• * 1.145

  Ambros.
• * 1.146

  August. Ferto eum instul∣tantem, post ea ridelis cum ge∣mentem.
• * 1.147

  Chrysost.
• * 1.148

  Vers. 35.
• * 1.149

  August. in Psal. 73.
• * 1.150

  Chrys in Hom. 1. in 1 Cor.