representation of that firmness, that vigorous health, and chearfulness of mind, which virtue imparts; the other in ver. 12. [c] " Whom the Lord loveth he correcteth," which Theodoret, upon Heb. xii. 6. calls indeed παροιμική παραίνεσις, a proverbial admonition, belonging to such parents, guardians, and masters, as are careful of those committed to their charge; but he names it so, I suppose, only because he found it in the book of the Proverbs. The last in ver. 18. [d] "tree of life;" which seems to be a proverbial speech (used afterward more than once in this book) for that which prolongs life; and makes it very delightful and pleasant, as well as firm and durable; if we understand it of Christ, the wisdom of God, (as Origen, St Ambrose, St Austin, and others do), or of his doctrine, which is the same; it is literally true, that he gives immortality, as the tree of life in paradise would

have done.

power, observe his laws, and implore his favour and blessing; and he shall guide thee in thy proceedings, and bring them to an happy issue, as he in his wisdom sees best for thee.

Ver. 7. Be not wise in thine own eyes: fear the LORD, and depart from evil.] ¶ Never be guilty of such folly, as to conceit thine own wit to be so great, that thou canst manage things thereby in thine own way (neglecting the rules that he hath prescribed thee) to thy satisfaction; but have a religious regard to him, who can either disappoint or prosper thee as he pleases, and, fearing to offend his majesty, avoid most cautiously those practices that he hath forbidden thee.

Ver. 8. It shall be health to thy navel, and marrow to thy bones.] This is the way to preserve a good habit both of soul and body; and in all conditions to remain undejected, nay, chearful and fully satisfied, whatsoever happens. See Arg. [b]

Ver. 2. For length of days, and long life, and peace, shall they add to thee.] For this is the surest way to that which all men naturally desire, and seek to attain; a long life, in firm health, vigour, and strength, with all manner of happiness and prosperity, Deut. Xxx. 18. 20.

Ver. 3. Let not mercy and truth forsake thee: bind them about thy neck, write them upon the table of thine heart.] Of this thou canst not miss, if thou wilt be stedfastly good and just; for the infinite bounty of God, and his faithfulness to his promises, will secure these blessings to thee: therefore let my commandments be ever before thine eyes; fix them in thy memory, and in thy affections, as if they were engraven upon thy heart; and look upon it as the greatest ornament to be obedient to them.

Ver. 4. So shalt thou find favour and good understanding in the sight of God and man.] Which is as much as if I had bidden thee acquire favour with God, and understand, on all occasions, what is good for thyself; ordering all thy affairs with such judgement and prudence, as to be in high esteem with him and with men.

Ver. 5. Trust in the LORD with all thine heart; and lean not unto thine own understanding.]¶ And assure thyself there is no rule of prudence like to this, to confide in God entirely, and to depend wholly on his providence, for good success in well-doing; not imagining, that by thy own wit and policy thou canst contrive such events as thou desirest, and bring about what thou designest.

Ver. 6. In all thy ways acknowledge him, and he shall direct thy paths.] No, in all thy undertakings, both private and public, be sensible of his over-ruling

Ver. 9. Honour the LORD with thy substance, and with there are those who think it prudence to save all they can, though it be by robbing God himself: but, if thou wilt be truly wise and happy, honour him in his minister, by paying them their tithes daly, and bringging oblations to his house at the three solemn feasts, (Exod. xxii. 14. 15.), together with the first-fruits of all that thy estate produces, (Exod. xxii. 29. 30.), in token of thy gratitude to him, and that all thou hast is his, and cannot thrive without his blessing.

Ver. 10. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.] Which he will pour upon thee abundantly; and convince thee, by lading the earth with fruit, and sending a seasonable as well as plentiful harvest and vintage, that this is the way, not to diminish, but to increase the estate which God hath given thee, Deut. xxviii. 4. 5. 2 Chron. xxxi. 10.

Ver. 11. ¶ My son, despise not the chastening of the LORD: neither be weary of his correction.] And suppose it be his pleasure that any affliction should befall thee, my son, (ver. 1.), let not that dissatisfy thee, nor make thee either doubt of his gracious providence over thee, or out of impatience take any unlawful course to remove it from thee;

Ver. 12. For whom the LORD loveth he correcteth, even as a father the son in whom he delighteth.] But rather submit unto it, as a part of his fatherly discipline, which cannot hurt thee, but only correct something that is amiss in thee; for we are sure he loves. those that keep his commandments, and therefore, nothing that proceeds from his love ought to be despised, or received with an abject mind, but duly esteemed by them, and raise their expectation of some good from the affliction; which should no more make him suspected of any unkindness, than a tender parent is, when he whips the child in whom he delights, and to whom he wishes so well, that he will not let him be unchastised. See Arg. [c]

Ver. 13. Happy is the man that findeth wisdom, and the man that getteth understanding.]¶Happy, more happy than can be expressed, is that man, who attains

to this degree of wisdom, and acquires (though it cost him the greatest pains and labour) such an understand ing of God, and belief of his providence, as, notwithstanding any troubles that befall him, still to adhere unto him in faithful obedience, (ver. 7.)

Ver. 14. For the merchandise of it is better than the merchandise of silver; and the gain thereof, than fine gold.] If it were to be bought for money, one would purchase it at any rate, for the profit of it is infinitely to be preferred before all the advantages that can be made by silver and gold.

Ver. 15. She is more precious than rubies: and all the things thou canst desire, are not to be compared unto her.] The most precious pearls are not so valuable, nor can our boundless fancy present any thing to Our wishes, that is worthy to come in competition with

it.

Ver. 16. Length of days is in her right hand : and in her left hand riches and honour.] For true wisdom presents us, as we say, with both hands; teaching us in the first place such prudence and moderation, as by the divine blessing prolong our days, (which none of those things can do for us); and in the next place, adds both riches and honour, which men foolishly and vainly seek to get and to keep by other means. See Arg. [a]

Ver. 17. Her ways are ways of pleasantness, and all her paths are peace.] And besides all this, there is a singular pleasure, nay, the highest delight, in all the acts of virtue to which wisdom directs her followers; who are always, either in perfect safety by well-doing, or, if any trouble come upon them, have that inward tranquillity and satisfaction, which nothing else could give them.

Ver. 18. She is a tree of life to them that lay hold upon her; and happy is every one that retaineth her.] In short, wisdom leads into a paradise, and supplies the place of that tree of life, from whence our first parents were banished; that is, gives not only a present, but an immortal satisfaction, to all those that strongly apprehend and retain her precepts; and therefore, I again pronounce him happy (ver. 14.) above all other men, and above all expression, who constantly and firmly adheres unto them. See Arg. [d]

Ver. 19. The LORD by wisdom hath founded the earth; by understanding bath he established the heavens.] For they are a participation of that wonderful wisdom and understanding, whereby the Lord settled the earth in that place where it remains fixed, and disposed the heavenly bodies in that admirable and unchangeable order, which he would have us imitate.

Ver. 20. By his knowledge the depths are broken up, and the clouds drop down the dewv.] In'works of mercy and goodness especially, whereby we plainly communicate with him in that knowledge, by which the Lord made fountains of water gush out of the earth for the use of all living creatures, and the clouds drop down plentifully their refreshing dews, for the cherishing of plants and grass, which in hot countries many times

have no other moisture.

Ver. 21. ¶ My son, let them not depart from thine eyes; keep sound wisdom and discretion.] My son, (to whom

my affection is so great, that I cannot but again repeat it, ver. 1. 11.), let me prevail with thee to fix these good instructions in thy mind; look upon them as the most solid wisdom, and the greatest cunning and policy; and accordingly observe them.

Ver. 22. S shall they be life unto thy soul, and grace to thy neck.] For they will revive and cheer thee, when other things fail thee; and enable thee also with acceptable words to comfort those, whom the fame of thy wisdom shall invite to learn of thee.

Ver. 23. Then shalt thou walk in thy way safely, and thy foot shall not stumble.] When thou goest abroad about thy business, thou shalt dispatch it the more chearfully, because thou art sure of God's providence over thee; and wisdom will direct thee to avoid those stumbling-blocks, by which others fall into sin and danger.

Ver. 24. When thou liest down, thou shalt not be afraid; yea, thou shalt lie down, and thy sleep shall be Sweet.] And when thou comest home to rest from thy labours, thou shalt not be troubled with fear of what may happen whilst thou art asleep, but (having nothing within to discompose thee) shalt lie down seQurely, and, by a sound and sweet repose, be refreshed, to return to thy employments.

Ver. 25. Be not afraid of sudden fear, neither of the desolation of the wicked when it cometh.] In which, if thou shouldest be interrupted by any rumours and reports of unexpected and approaching danger, let not that disturb thee; no, though thou shouldest see the wicked ready to lay all waste, or the divine vengeance bringing utter desolation upon them for their wickedness.

Ver. 26. For the LORD shall be thy confidence, and shall keep thy foot from being taken.] For a firm hope in the Lord shall be thy support, even when thou art in a tottering condition; nay, when thy skill quite fails thee, and thou knowest not what to do for thy safety, he shall so direct and guide thee, that thou shalt be preserved from falling into the hands of those that lie in wait to destroy thee.

Ver. 27. With-hold not good from them to whom it is due, when it is in the power of thine hand to do it.] And, as it will give thee great security of mind and confidence in God at such a time, not to be conscious to thyself of any wrong done to thy neighbour, by denying to pay thy just debts when thou art able; so the remembrance of having done good to others will be a far greater, and therefore let me advise thee to take a special care, not to with-hold relief from those whose needs entitle them unto it, when thou canst not pretend disability, but hast wherewithal to do it.

Ver. 28. Say not unto thy neighbour, Go, and come again, and to-morrow I will give; when thou hast it by thee.] And as thou wouldest not have God to defer his help in such distresses as I spake of, (ver. 25. 26.), so do not thou put off thy neighbour, when he begs a kindness of thee, saying, I cannot now; come another time; to-morrow thou shalt see what I will do for thee; when, if thou hadst a heart to it, thou couldst supply him now as well as then; and who can tell what shall be to-morrow?

Ver. 29. Devise not evil against thy neighbour, seeing he dwelleth securely by thee.] And let not the quietness of any man's temper, much less the confidence he hath of thy honesty and goodness, tempt thee to contrive any mischief to him; for the more securely he relies on thy virtue, and the less mistrust he hath of any harm from thee, the greater wickedness it will be, so much as to have it in thy thoughts to do him any injury.

Ver. 30. Strive not with a man without cause, if be have done thee no harm.] barm.] For instance, do not bring false actions against any neighbour, nor vex him with causeless or unnecessary suits at law, no, nor so much as pretend a cause for quarrelling and falling out with him, when he hath done nothing to deserve it of thee.

Ver. 31. Envy not thou the oppressor, and choose none of his ways.] And what though thou shouldst see men thrive by oppression and violence, let not that provoke thee to emulate them, that is, to wish thyself in their condition, by imitating them in any of their injurious proceedings.

Ver. 32. For the froward is abomination to the LORD; but his secret is with the righteous.] For he that perversely departs from all the rules of truth and justice, is above all expression abominable to the Lord, even in his highest prosperity; but the Lord is a friend to men of sincere integrity, who know the secret of his providence in raising those wicked oppressors so high, that they may have the more dreadful fall.

Ver. 33. The curse of the LORD is in the house of the wicked; but he blisseth the babitation of the just.] ¶ The evil-doer is under the curse of the Lord, though he live in the most stately palace; but just and good men ought to look upon themselves as under his care and blessing, and therefore very happy in the meanest cottage.

Ver. 34. Surely be scorneth the scorners; but he giveth grace to the lowly.] Those proud oppressors, and scoffers at good men, he will undoubtedly not only confound, but expose to scorn, and make them ridiculous in the eyes of the world; but cause the humble, modest, and meek, (who bear even their insolent scoffs patiently), to be had in honour, and highly esteemed.

Ver. 35. The wise shall inherit glory, but shame shall be the promotion of fools.] They may be despised and debased for a time, but in the issue they shall be accounted the only wise men, and leave an excellent never-dying fame behind them, when those impious men shall be famous for nothing, but the shame and disgrace that shall fall upon them.

CHAP. IV.

THE ARGUMENT. The dulness, sluggishness, and forgetfulness of mankind in their principal concernments, are so notorious, that we need not wonder the wise man repeats the very same things, and quickens our attention to them, in the beginning of this chapter. Which he thought necessary to excite again (ver. 10.) and again, (ver. 20.),

because all his pains, he knew, would be lost without serious consideration of what he said; and the very first step to wisdom is to have a mind to be wise. And to make his exhortations the more acceptable, he acquaints the reader with the lessons which his own father and mother were wont to teach him, (ver. 3. 4. &c.), and the great benefit he had received by them. Which gave him the greater confidence to press every one to follow his example of obsequiousness to good counsels, as the surest way to be happy; and by no means to imitate the examples of the wicked, from which he dissuades by many arguments, (ver. 14. 15. &c.); and beseeches they may be so duly pondered, (ver. 20. 21. &c.), that they produce in every one a watchfulness over his own heart, his mouth, his eyes, his feet; as may be seen in the conclusion of the chapter.

The whole chapter, from ver. 4. may be conceived to be the words of David, as well as Solomon's. But I have extended David's advice no further than unto ver. 10. and there make Solomon to resume his exhortation, and urge upon his son what his father had taught him.

There is one proverbial speech in ver. 27. which needs no explication. Some would have another, ver. 16. but I can see no reason for it.

The principal instructions in this chapter are these: The care that parents ought to take to instruct their children diligently; and the greater they are, (suppose princes), the more accurate ought their education to be, as Solomon's was, ver. 3. 4. &c. And above all things, the excellence of wisdom and virtue is to be inculcated; for this excites a desire of it, and that is the very beginning of it, as some expound those words, ver. 7. In which sense they are admirably explained in the book of Wisdom, vi. 12. 13. 14. 17. Next to this, they are to be cautioned against evil company, as the bane of youth; and the wretchedness of their life that live wickedly is to be represented, and the happiness, comfort, and satisfaction of theirs that live virtuously, which increases as their days and their virtues do, ver. 18. Next, they are to be taught how necessary it is to be constant in reading pious books, especially the holy scriptures, ver. 21.; and to have an upright heart, sincerely disposed to follow such directions, upon which all depends, both their well or ill doing, and their well or ill being. Watchfulness also over te senses is commended, as of great use to preserve the affections from being corrupted.

not my law.] They are no frivolous or indifferent matters which I teach you, but the most excellent things, and absolutely necessary to your happiness; therefore do not merely attend to them, but strictly observe my precepts, as the law and rule of your life. Ver. 3. For I was my father's son, and tender and only beloved in the sight of my mother.] Do as I myself did, who remember that, when I was a child, the son of a most wise and pious father, and under the careful eye of an affectionate mother, who loved me most dearly above all her children, and while I was soft and flexible, and apt to receive good impressions, looked to my education with great circumspection.

Ver. 4. He taught me also, and said unto me, Let thine heart retain my words; keep my commandments, and live.] My father was wont to tutor and instruct me, (1 Chron. xxviii. 8. xxix. 2.), saying, Mind my words, and faithfully retain them, not only in thy memory, but in thy affections; observe my commandments, and thou shalt enjoy long happiness.

Ver. 5. Get wisdom, get understanding; forget it not, neither decline from the words of my mouth.] And this is the thing I require of thee, not so much to seek after riches, as to treasure up wisdom, and endeavour to understand how to behave thyself upon all occasions; and when thou art well informed in thy duty, do not forget it, nor turn aside from the way into which I will direct thee.

Ver. 6. Forsake her not, and she shall preserve thee; love her, and she shall keep thee.] Quit all things in this world, rather than forsake the precepts of wisdom; stick to them, and they will preserve thee from innumerable mischiefs; love them sincerely, and they will be a stronger guard than money can procure thee.

Ver. 7. Wisdom is the principal thing, therefore get wisdom; and with all thy getting, get understanding.] And as there is nothing comparable to wisdom, so the first step to it is to know as much, and to prize it accordingly. Begin therefore to be wise, by looking upon the fear of God as above all earthly possessions, and by being willing, if it were needful, to give all thou art worth to know what is pleasing to him.

Ver. 8. Exalt her, and she shall promote thee; she shall bring thee to honour when thou dost embrace her.] Thou canst not speak nor think too highly of this wisdom, as thou shalt find by happy experience. For if thou magnify it above all things, it will raise thy esteem, and make thee great in the world; yea, when thou entertainest it with ardent love, thou shalt become most illustrious in the sight of God and

men.

Ver. 9. She shall give to thine head an ornament of grace; a crown of glory shall she deliver to thee.] Whatsoever else thou hast to commend thee and gain thee honour, this shall add unto it, and make it far more amiable; the fairest ornaments, or the most beautiful crown that can be set upon thy head, shall receive lustre from hence, and be settled there the most securely.

Ver. 10. Hear, O my son, and receive my sayings;

and the years of thy life shall be many.] Thus my father was wont to discourse to me, as I do to thee, my son, whom I earnestly again intreat (ver. 1.) to consider what I say, and to believe it, and then I promise thee, what he did me, (ver. 4.), that thou shalt lead a long and happy life.

Ver. 11. I have taught thee in the way of wisdom; I have led thee in right paths.] I have already taught thee, and will still inform thee, in the wisest course unto it, not in those crooked ways of fraud and falseness, &c. which many take, but in the direct paths of integrity and truth, in which I intend, as I have done hitherto, to lead thee.

Ver. 12. When thou goest, thy steps shall not be straitned; and when thou runnest, thou shalt not stumble.] And if thy actions and designs have no other rule, thou shalt be at ease, and free from those straits and difficulties which others meet withal; and in case thy business shall require haste, this will be the safest, as well as the most inoffensive, (if not the shortest), way to accomplish thy ends.

Ver. 13. Take fast hold of instruction, let her not go ; keep her, for she is thy life.] Resolve to try it, and though it shall be contrary to thy present sense, yet do not receive this instruction which I give thee, but take such fast hold of it, as never, for want of care and pains, to let it slip out of thy mind; keep it as a most precious treasure, for all thy happiness depends upon it.

Ver. 14. Enter not into the path of the wicked, and go not in the way of evil men.] And if thou really intendest to be guided by me, remember the advice I gave thee in the beginning, (chap. i. 10.), not so much as to enter upon their wicked course of life, or to keep them company, who regard not God, and are injurious to men; or if thou hast been seduced into it, be not persuaded by their seeming prosperity, and thriving condition, to continue in it.

Ver. 15. Avoid it, pass not by it; turn from it, and pass away.] Avoid it, therefore, with a just abhorrence; come not near it, but get as far as thou canst from their society; and decline all occasions that might invite thee into it, as dangerous temptations.

Ver. 16. For they sleep not except they have done mischief; and their sleep is taken away, unless they cause some to fall.] For as mischief is their business, so they pursue it with a restless diligence; there being those among them, for instance, that cannot be quiet, nor have any satisfaction, till they have executed their villainous intentions, but perpetually disturb themselves, that they may ruin others.

Ver. 17. For they eat the bread of wickedness, and drink the wine of violence.] For they live by robbery and spoil, having no other meat and drink, but what is the fruit of rapine and violence, and not of their honest labours.

Ver. 18. But the path of the just is as the shining light, that shineth more and more unto the perfect day.] Which makes a wide difference between them and righteous men, whose pure and innocent life is full of honour as well as joy, which increases continually together with their virtue, proceeding (like the splen

dour of the sun, which nothing can extinguish, nor hinder in its course) till come to the highest pitch of joy and glory.

Ver. 19. The way of the wicked is as darkness; they know not at what they stumble.] Whereas those wicked people live most uncomfortably, as well as basely and vilely, going on blindly to their own destruction, (of which they are in constant danger, and grows more and more upon them), and yet they know not, (no more than men in thick darkness), what mischief it is that suddenly may befal them.

Ver. 20. My son, attend to my words; incline thine ear unto my sayings.] Therefore I do, not without reason, once more repeat my request unto thee, (ver. 1. 10.), that thou wilt give diligent heed to my advice, and seriously consider those exhortations, which proceed from a sincere affection to thy welfare.

Ver. 21. Let them not depart from thine eyes; keep them in the midst of thine heart:] Read them over and over again, and keep them perpetually in mind; or rather, preserve them studiously, and lay them up, as a most precious treasure, in the closest affections of thy heart.

Ver. 22. For they are life unto those that find them, and health to all their flesh.] For they will make all those exceeding happy, both in body and soul, that come thoroughly acquainted with them; and how various soever their temper and condition be, will prove an universal remedy for all their griefs and

troubles.

Ver. 23. Keep thy heart with all diligence; for ont of it are the issues of life.]¶ And charge thyself with this, above all other cares, to set such a strict guard upon the inward thoughts, motions, and affections of thy soul, (which are besieged with many enemies), that thy consent be never obtained to any thing which thou oughtest to refuse; for thy living well or ill depends on this, and such as thy caution and watchfulness is in this, such will the actions of thy life be which flow from thence.

;

Ver. 24. Put away from thee a froward mouth, and perverse lips put far from thee.] And as they that defend a city against an enemy, set a strong guard at the gates and posterns, so do thou upon thy mouth never speaking things contrary to truth, honesty, and religion thyself, nor listening unto those that do, but banishing both, as far as is possible, from thy fa miliarity.

Ver. 25. Let thine eyes look right on, and let thine eye-lids look straight before thee.] The eyes also are dangerous inlets into the heart; and therefore watch them well, that they do not gaze about, and fasten on every object that invites them; but be fixed upon one scope, as thy thoughts, ought to be, from which let nothing divert them.

Ver. 26. Ponder the path of thy feet, and let all thy ways be established.] And before thou fixest and resolvest upon any action, examine and weigh it thoroughly, whether it be agreeable to the rule of life, and the end thou aimest at; and so thou shalt be VOL. III.

constant to thyself, and confirmed in a stedfast course of well-doing.

Ver. 27. Turn not to the right hand, nor to the left ; remove thy foot from evil.] From which do not suffer thyself to be drawn aside, either to superstition on the one hand, or to contempt or neglect of religion on the other; let neither love of friends, nor hatred of enemies, neither hope of pleasure and gain, nor fear of pain and damage, neither prosperous nor cross events, ever move thee to turn into either extremes from the rule of virtue; but, whatsoever inclination thou findest that way, do not proceed to commit the least sia against God, or against thy neighbour.

CHAP. V.

THE ARGUMENT.-There being nothing to which youth is so prone, as to give up themselves to satisfy their fleshly desires, and nothing proving so pernicious to them, if they do it with harlots, the wise man gives a new caution against those impure lusts, which he had taken notice of before, (ch. ii. 16. 17. &c.), as great obstructions to wisdom; and with repeated intreaties, begs attention to so weighty an argument, which here he prosecutes more largely, and presses not only with singular elegance, but with powerful reasons. Which in the heat of

youth, men are not forward to consider; but if they would be so sober, Solomon hath said enough to deter them from whoredom.

Whose miserable effects he describes by several apt resemblances, (ver. 4. 5.), which shews how, by this vice, men lose their honour, their time, their health, and estates; and at last, (as he shews afterwards), lie down in sorrow, and end their days in an unprofitable repentance. And, therefore, for the prevention of this, he commends the use of marriage, and a passionate love for a man's own wife ; which he describes allegorically; first, [a] under the comparison of a domestic fountain, where a man may quench his natural thirst, and from whence streams (i. e. children) may be derived abroad to serve the public good, &c.; and, secondly, under the comparison of a young hind, and a young wild goat; which are taken notice of by authors that write of animals, (particularly Oppianus), to be loving creatures; and which in ancient times were play-fellows, (as one may call them),, for the greatest persons, who kept them in their palaces, and diverted themselves with them, as a lovely sort of creature, whom they delighted to adorn with chains, and garlands, and such like things. About which Bochartus among others may be consulted; who hath demonstrated, that the Jaalah, (which we translate a roe), is a creature that lived in mountainous places, and could climb up the steepest rocks. which, as well as to a young hind, Solomon compares a good wife, because of the simplicity, softness, and good-nature of this kind of creature, and other qualities mentioned by ancient authors; who abundantly satisfy us, what reason the wise man

Unto