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. VII.

HEre Salomon after another Preface, made not much unlike the former, giveth his Sonne to understand what the qualities of the whorish woman are, and and how fairely spoken she is, so that he that is not well instructed, and by wis∣dome, and serious consideration resolved against this sinne, cannot escape insnaring by her; And lastly, to what miseries young men are brought by being allured by her.

In saying, ver. 2. Keep mine instructions as the apple of thine eye, he intima∣teth, * 1.1 saith Muffet, that instruction, inlightning the understanding, is like unto the sight of the eye, and therefore of it we ought to be as carefull, that no hurt com∣meth to it, as doth by sinne. He that receives not instruction is without the apple of his eye, and therefore although he hath eyes he seeth not; and having received in∣struction, but not regarding to doe accordingly in eschewing sinne, he hurteth it, and [Note.] is in danger of having the sight thereof put out againe. In saying, Call understan∣ding thy brother, and wisdome thy sister, that a man ought to be most familiar * 1.2 and well acquainted with wisdome, neither should it be as a stranger to him, but co-habiting, and conversing with him continually, as it is when he is much in rea∣ding, hearing, and meditating upon the Word of God.

There is nothing, saith Lavater, that we love so dearly as the apple of our eye, * 1.3 and therefore a comparison is often borrowed from hence, to expresse the greatest love that can be, as Psal. 17. Keep me as the apple of an eye, Zec. 2. He that toucheth you, toucheth the apple of mine eye; and Andromache in Euripides calleth her Sonne, the eye of her life.

For the keeping of the apple of the eye Basil observeth, 1. That the eye hath a * 1.4 brow hanging over it set with haires; and 2. As it hath an upper brow, or lid, so it hath a neather, to keep it safe from any thing that might hurt it; and 3. By the prominency or hanging over of the upper eye-brow, the eye being placed more inward, it seeth directly on afarre of; And lastly, That eye-brow keeps the sweat which through labour ariseth upon the fore-head, from running into the eye to hurt it. So there ought to be in us, if we would keep instruction as the apple of our eye, 1. A purpose of heart to live according to it in all things, and from this purpose frequent prayings, and ejaculations as haires upon the brow should spring up daily, that our eye may be the better fenced; that is, we may the better put in execution what we piously intend. 2. A neather eye-lid ready as occasion serveth to close with the upper, that there may be no vacant place for any thing to come in and hurt the eye; as it is with the Lions eye, who because he hath no neather eye-lid hath his eyes continually open to danger: and this neather eye-lid is the renew∣ing of the same godly purpose of keeping the Commandement every day, as Igna∣tius applyeth it, saying, Then the two eye-lids close to save the eye, when this * 1.5 purpose is in us in the morning, and againe at noone. 3. An eye-brow of a right intention to direct our purposes of living according to instruction to the due end; that is, not for the praise of men, but that God may be glorified, he being blessed for our charity by the poore, and his grace acknowledged by all about us to be of great power to keep us, that are by nature corrupt as well as others, in so good and perfect a way. 4. An eye-brow keeping the sweat of worldly labour from running into our eyes, which is, When although in the sweat of our faces we get our living here▪ and by great paines-taking increase in worldly goods, our hearts * 1.6 yet are not taken with the love hereof, as we are injoyned; but this is kept off and let run downe to our feet, through the contempt wherein we have the things of this world, in comparison of heavenly things, as Paul accounted all things as drosse, * 1.7 and dung in this regard. Some number foure, some five membranes by nature placed about the eye, or the apple thereof, or tunicles: 1. That called specu∣laris, because it is lightsome. 2. Reticularis, because it is inter-woven with arteries like a net, called rete. 3. Uvea, like the leafe of a vine about the grape which is, uva. 4. Cornea, Horney because it resembleth an horne. 5. Agnata

whereby the sight is kept together from flying about: and they apply them, some by comparing them to the five bookes of Moses, by the diligent perusing whereof the eye of the minde is well furnished, and fenced, to the keeping of all good in∣struction, as Galatinus saith the Jewes apply them, and as Augustine: Some, to * 1.8 understanding, memory, will, practise, and good intention; but for as much as the eye doth rather consist of these, I hold me to the first.

At the window of my house I looked through my casement; Here Salomon having made way by his Preface to renew his admonition against being insnared with the inticing allurements of Harlots, proceedeth not, as before, by giving war∣ning, but by way of parable relating how one foole was taken, makes the deeper impression in the minde of the Hearer, to make him take heed of being catcht in like manner, because examples move more then precepts.

In saying, That he lookt out at his window, where he might heare, and see, and not be seene, he teacheth it to be a good policy in Magistrates, sometimes to looke, and pry into the manners of the people, when they know not of it, that dis∣ceming them they may know the better how to provide for a Reformation; and [Note.] likewise for Ministers, who are set to be Watch-men, that they may know which way they are indangered by the common enemy, sinne, to admonish them thereof, as Ezekicl was shewed, to this end, the abominations committed by the Children * 1.9 of Israel in secret, after that God had appointed him to be their VVatch-man; for they will not doe in the open presence of such, that which they are bold to doe, when they thinke themselves to be out of their sight; yet they know that no wick∣ednesse can be acted so secretly but God seeth it, with whom the darknesse and * 1.10 the light are all one and who is ever, though concealed, about all our wayes, and all our paths. In this parable, first is the description of a foolish man impetuously carryed by his Lust towards an Whore-house in the night. 2. Of an whorish woman. 3. Of his being taken by her, and the mischiefe redounding to him thereby.

For the first, The night is ordained for man to take his rest and sleep in, after his labour and travell in the day: it is therefore a perverting of the course of nature * 1.11 when there is no necessity, to walke abroad in the night, and none, but wicked and * 1.12 evil-minded persons, doe so. Therefore the night is by Ovid numbred amongst the things that are dangerous temptations, saying, The Night, Wine, and Lust perswade nothing moderable, this takes away shame, Wine and Lust feare. And the Apostle saith, They that are drunken, are drunken in the night, 1 Thess. 5 And the Thiese digs through in the night the place by him marked in the day. For his going towards a corner of the Harlots house, hereby a warning is given a∣gainst coming neare such places, as a man that would not be infected with the Piague, comes not neare to a Pest-house.

For the description of the Harlot; A woman met him with the attire of an * 1.13 Harlot, and subtile in heart she is loud and stubborne, and her feet abide not in the house. The vulg. Prepared to catch soules pratling, and wandering. Lava∣ter, With open signes of wheredome her heart was hidden, Hebr. the ornament of an harlot, an heart kept close, By the first of which the Harlots curious dressing of her selfe, painting her face, curling her haire, or wearing it so, as that she may most stirre up Lust in the beholder, and putting on costly apparrell, leaving neck, breast, and armes naked is meant; for thus she sheweth the immodesty of her minde, and casteth out her net as it were to catch soules, as the vulgar hath it, look∣ing more at the sence then at the words; A thing to be considered by Gentle-wo∣men, and other young women, yea and some old also, that they may cover their nakednesse, and flee such vaine curiosities, that they may not so much as have any appearance of evil in their outward habit or dresse, as it is commanded, where it is said, Abstaine from all appearance of evill, but aray themselves with modesty * 1.14 and meeknesse, as women fearing God did of old. By the heart kept close, R. Joseph rendring it, destitutum, for costoditum, saith, an heart destitute of vertue is * 1.15 meant; but I rather assent to them, who expound it of her heart set to insnare foolish young men, as her Lust moveth her, making shew of nothing but love to them, * 1.16

when as the event of yeelding to her allurements will be sad and miserable in the end; she propounds nothing but pleasure and delight that they shall have, but in her heart she knoweth, that her Husbands jealousie and rage will be thus stirred up to take revenge upon them, touching whom she seekes to make them secure. R. Levi ben Gerson, by the heart bound, as he rendreth it, understands the breast bound about with costly apparrel, but the parts upward naked.

Not much unlike to this Rodolph. saith, That they make themselves fine about * 1.17 the breast, and herein much glory, or they lace them here close, that by the swel∣ling of their bodies no losse of their virginities may appeare, or wearing their gar∣ments loose like women downward, they are begirt upward as a man, all modesty of a woman being put off, and the impudencie of a man put on; but Vatabl. and most are for the first: let the Reader follow which he pleaseth. For her much prat∣ling and gadding abroad, which follow next, these are evil signes of levity, and there∣fore to be avoyded. That it stands not with the modesty of a woman to speake in the Congregation, Paul teacheth, and both pratling and going abroad much is * 1.18 taxed in young widowes; and Dinah is set forth for example, that women may learne to keep at home, as Paul also exhorteth. The Ancients do shew pain∣ted Venus in the shell of an Hand-maid, as having her house still over her head.

So she caught him, and kissed him; where it is to be noted, That Adukery * 1.19 beginneth with kissing, and how much lust is stirred up hereby hath been already shewed upon Chap. 6. 29. that all may take heed of this lascivious behaviour; un∣to her kissing, she addeth next inticing speeches, I have peace-offerings, &c. * 1.20 When Peace-offerings were made, some small part of the Beast was offered to the Lord, and the greatest part spent in feasting; according to this custome she speak∣eth, meaning, that now she had very good cheare prepared, to which she inviteth this foole; And to allure him the more, she telleth him of divers other things well * 1.21 pleasing to him, and then for his secure injoying of his pleasure with her, she telleth him of her Husbands being forth in a farre journey; by all which he is so taken, that he followeth her, As an Oxe to the house of slaughter, or a foole to the stock: vulg. And as a wanton Lambe, and ignorant, that a foole is drawne to bands. Hebr. it is, As an Oxe to the staughter, and as to the correction of the Stocks the foole.

Here are two Comparisons, 1. To an Oxe, or as some have it, a Bull following a Cow, as some butchers use to draw him the more willingly to the place of exe∣cution by driving a Cow before, which I must needs say agreeth most aptly to the libidinous mans following the Whore, thinking to have pleasure, but it is turned to his destruction, sometimes of the body, but alwayes of the soule. Some conceive an allusion to be made to the drawing of an Oxe with a rope to the place of slaugh∣ter, as if the great force that is in the Harlots actions and words were denoted, like a rope forcibly drawing the Oxe.

2 To a foole bound to be punished, or corrected, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth fetters, as well as stocks; and sometime it is put for a bell in a fooles cap, whereby he may be knowne, which is to him delightfull, but notifying him to the world to be a foole, to his great disgrace: and if it be thus understood, it may be rendred thus, As a bell is the erudition of a foole; so that he comes both to destruction and shame, as a naturall foole, that hath no wit, who is drawne by an Harlors in∣ticements.

Till a dart strike through his Liver, as a Bird hasteth to the snare, and * 1.22 knoweth not that it is laid for his life. Here are two Comparisons more to set forth such a foole, as is drawne by an Harlot:

1. From an Hart wounded and slaine by the Hunts-man, when in following his female, after whom he is most earnestly carryed, he shooteth him; For the Hunts∣man, they say, makes a noise like the Doe to the Hart, which being heard he is drawne neare to the place of his standing, and suddenly stricken. But this striking is by some expounded of Lust, which woundeth, as an arrow or dart, the Liver, the seate of love, of which wound he dyeth afterwards without remedy, unlesse as some

say he eateth some of the hearb called Virginale: so the wounded by Cupids dart, unlesse he repenteth and turnes chaste for ever after: By some, of his being suddenly stricken by the womans husband in his rage of jealousie, being taken with her; it may be understood of both.

The second comparison is taken from a bird flying to the snare, which is to be understood in a place, where corne onely is seen, and the snare hidden, so that the bird hastens thither being drawne by the corne, but whilst he is well pleased with feeding, the snare takes him, and he dyeth: So the Adulterer seeth nothing in the case before put, but good cheare and pleasure to satisfie his lust, but suddenly, he is insnared and destroyed.

The Parable being ended, Salomon now commeth hereupon to dehort againe * 1.23 from whoredome, renewing his reason, taken from the danger of death incurred by him, that will not be disswaded, used before, Chap. 5. 5. Onely he further saith here, that by such women, the strongest men have been overcome, that no man * 1.24 may presume upon his strength to keep himselfe from this danger, but having such examples before his eyes, beware that he cometh not neare an harlot. Beware saith Jerom, of abiding in the same roome, for thou art not stronger then Sampson, not holier then David, nor wiser then Salomon, who were all overcome by wo∣men; * 1.25 yea a woman caused the casting of Adam out of Paradise, whereupon this distich is made, Adam, Samsonem, Petrum, Davidem, Salomonem Decepit mulier, quis modo tutus erit? where Peter is brought in, because even Bishops, and chiefe Bishops, pretending Peters spirit and authority, have beene overcome by women. Heare for this Cyprian, How great, and what manner of Bishops and * 1.26 Clericks, and Lay-men, after confessions and victories gotten against persecuters, and signes and wonders shewed every where, have beene knowne with these to suffer shipwracke.

Notes

• * 1.1

  Vers. 2. Muffet.
• * 1.2

  Vers. 4.
• * 1.3

  Lavater.
• * 1.4

  Basil.
• * 1.5

  Ignatius.
• * 1.6

  1 Joh. 2. 15.
• * 1.7

  Phil. 3. 8.
• * 1.8

  Galatin. August. De monamach Davidis. Vers. 6.
• * 1.9

  Ezek. 8. Ezek. 3.
• * 1.10

  Psal. 139.
• * 1.11

  Vers. 9.
• * 1.12

  Ovid, Nox, & A∣mor Vinum{que} ni∣bil moderabile suadentilla pu∣dore vaca, Liber Amor{que} metu.
• * 1.13

  Vers. 10. Vers. 11,
• * 1.14

  1 Pet. 3.
• * 1.15

  R. Joseph.
• * 1.16

  Vatablus.
• * 1.17

  Rodolph.
• * 1.18

  1 Cor. 14. 1 Tim. 5. Gen. 34.
• * 1.19

  Vers. 13.
• * 1.20

  Vers. 14.
• * 1.21

  Vers. 16, 17, 18. Vers. 19, 20. Vers. 22.
• * 1.22

  Vers. 23.
• * 1.23

  Vers. 24, 25.
• * 1.24

  Vers. 26, 27.
• * 1.25

  Hieron.
• * 1.26

  Cyprian de sing. Cleric.