or other ministers endeavour to defend them, but under the conduct and protection of my virtuous discipline; nobles, and all the judges of the land, lose their authority, if they do not faithfully observe the rules that I prescribe them,

Ver. 17. I love them that love me, and those that seek me early shall find me.] Which are no less amiable than they are easily known; there needing no more to come acquainted with me, but only to love me; for they that love me are beloved of me; and as they will not fail to seek what they love, so they shall certainly find what they studiously seek.

Ver 18. Riches and honour are with me; yea, durable riches and righteousness.] And together with me, they shall find such riches and honour, as shall add to the greatness, and splendour, and stability of their kingdoms and dignities; for not merely riches and honour are in my donation, but durable possessions, which will last the longer, because they are not gotten either by oppression or by niggardice, for I teach men both to do justly and to love mercy also, (Dan. iv. 24.)

Ver. 19. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.] Whereby Ibring them in greater treasures than gold, though never so massy, never so refined; a revenue of higher value than the purest and choicest silver in the world.

Ver. 20. I lead in the way of righteousness, in the midst of the paths of judgement;] For I set their minds and hearts aright, and enrich them with excellent thoughts; which teach them how to use those earthly goods, and govern themselves with such exactness in all their private transactions or public administrations, as never to swerve from the steady rules of justice and equity;

Ver. 21. That I may cause those that love me to inberit substance; and I will fill their treasures.] In order to their happy settlement in a state of eternal peace and substantial satisfaction, which I confer on all those that sincerely love and adhere unto me; whose souls I will fill as full with abundance of inestimable riches, as their treasuries are with silver and gold, and all other stores.

Ver. 22. The LORD possessed me in the beginning of bis way, before his works of old.] For the Lord himself hath no greater riches than me, who lead men to a participation of him, and communion with him, (iii. 19. 20.), with whom I was ever present, (as well as always most dear unto him), not only when he began to create this world, but before he had made any of his works; when as yet there was nothing but

himself.

Ver. 23. I was set up from everlasting, from the beginning, or ever the earth was.] My sovereignty and dominion is from everlasting, and hath no superior to it; all antiquity comes infinitely short of mine, who was before the earth itself, the common mother of all mankind, (Gen. i. 1.)

Ver. 24. When there was no depths, I was brought forth; when there were no fountains abounding with water.] When as yet there were no depths, (Gen. i. 2.), I was conceived in the mind of God long before the sources and springs; whose excellent waters, which

are of greater value than any other, owe their rise unto me, the inexhausted fountain of all things.

Ver. 25. Before the mountains were settled; before the bills was brought forth :] Who had a being before the mountains, from whence those waters run, were settled; or there was so much as a hillock to be seen in the earth.

Ver. 26. While as yet be had not made the earth, nor the fields, nor the highest part of the dust of the world.] For as yet the Lord had not made the earth itself, (as I said before, ver. 23.), much less adorned it, and put it into this form of lofty mountains and spacious plains; no, there was not so much as the first atom of this globe wherein you tread.

Ver. 27. When he prepared the heavens, I was there; when he set a compass upon the face of the depth:] But why do I speak of the earth alone? I was present when he disposed the heavens into this wonderful order wherein we behold them, as well as when he moved upon that confused abyss which they inclosed, and fashioned the earth into a regular shape.

Ver. 28. When he established the clouds above; when he strengthened the fountains of the deep] When he made the watery clouds also, with admirable wisdom, so firm in the air, that they shall not fall down altogether, but by drops upon the earth; and provided strong cisterns for the waters pent up there; from whence they gush out forcibly, and yet wear not away the passages he hath opened for them.

Ver. 29. When he gave to the sea his decree, that the waters should not pass his commandment; when he appointed the foundations of the earth :] When he prescribed also to the sea its limits, that the waters thereof (though they swell and toss up and down) shall not pass over the shores wherein he hath confined them; and when he settled the earth so stedfastly, like a building upon sure foundations, that it remains unmoveable in the place he appointed for it.

Ver. 30. Then I was by him, as one brought up with him; and I was daily his delight, rejoicing always before bim:] Then was I with him, nay, very near unto him, contriving all these things; nor had he any higher pleasure than me, who day by day, during the creation of the world, produced some lovely work or other; in which he rejoiced to see how good and agreeable they were, Gen. i. 4. 10. 12. 18. 21. 25 31.

Ver. 31. Rejoicing in the habitable part of his earth and my delights avere with the sons of men.] More particularly I displayed my skill in the vast variety of creatures, wherewith I have beautified this earth wherein you dwell, which afford a most delightful spectacle unto me, and unto all wise observers; who may see, that above all the rest my principal thoughts were fixed upon the children of men, (Gen. i. 36.), in whom I delighted exceedingly, (as the Lord doth in me, ver. 20.), beholding them made in the image of God, and after his likeness, capable to converse with me.

Ver. 32. Now, therefore, hearken unto me, O ye children: for blessed are they that keep my ways.] Who may, therefore, justly expect (all these things considered) that you should chearfully embrace my repeated

counsels, and, as dutiful children, take the greatest pleasure in being obedient to them; for blessed, you cannot but see, blessed beyond all expression, are they who observe (as all other creatures do) the laws that I have prescribed them.

Ver. 33. Hear instruction, and be wise, and refuse it not.] Hearken, I beseech you, and yield to the voice of your own reason, and of God's holy word and Spirit, which checks the irregular motions which you find at any time in you, and be so wise and considerate as not to slight and reject it.

Ver. 34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.] But rather invite such instructions, by giving them thankful entertainment, and going thither where you may meet with them; for happy, more happy than can be expressed, is that man, who not only hearkens obediently when he is told his duty, but makes it his business to be rightly informed, neglecting no opportunity, but constantly and diligently attending there, where he may be taught how he ought to live, most earnestly desiring to become my disciple, and to be governed by me.

Ver. 35. For whoso findeth me, findeth life, and shall obtain favour of the LORD.] In which whatsoever pains he bestows, he shall not lose his labour: for as he shall not fail to find what he seeks, so he shall find withal, that I will make his life a perpetual pleasure to him; for I have demonstrated that he must needs be beloved of the Lord, to whom I am most nearly allied, and from him he shall obtain his heart's desire.

Ver. 36. But he that sinneth against me, aurongeth his own soul; all they that hate me, love death.] From whence it is manifest, that he who violates my laws, doth the greatest injury unto his own soul; and whosoever they be that hate to be reproved for it, and can neither endure to be told of their faults, nor receive any good advice, they love to be miserable, and wilfully bring upon themselves utter destruction.

CHAP. IX.

THE ARGUMENT. In this chapter the wise man seems to me to illustrate more fully what he had delivered in the conclusion of the foregoing, (ver. 32. 34-35.), concerning the satisfaction and happiness they might expect to find, who would attend at the gates, and submit themselves to the government of that heavenly wisdom; which he had described to be acquainted with all the secrets of the Almighty. And which he here again represents as a glorious queen, the daughter of heaven, adorned with all perfections, (and [a] therefore uses a word of the plural number (ver. 1.) whereby to express her excellencies), living in a stately palace; unto which she invites all misguided souls, and promises them, if they will forsake their follies, the most delicious entertainment. [b] Which is set forth under the notion of a feast, whereby the holy writers are wont to express (as the aptest resemblance of it that can be found) the high satisfaction, joy, and pleasure, which the prin

ciples of wisdom and virtue fill our hearts withal, when we have a true relish of them, that we embrace them and digest them, and are enlivened by them to a pious life.

This is the substance of the parable, every part of which is not to be minutely scanned; nor shall I go about to say what is particularly meant [c] by the seven pillars of wisdom's house, (though, taking her house for the world, the seven pillars may well be thought the seven planets), what by her meat, what by her drink, &c. but look upon them only as a description of the ability of wisdom to impart complete satisfaction unto those that entertain her precepts. Which were principally taught in the schools of the prophets, whose business it was to instruct the people (as the scribes did afterward) in the law of God; and being dispersed in several places of the country, I have conjectured their schools might be the house here spoken of, where wisdom had her habitation. I cannot say certainly how many of them there were, much less that there were just seven principal schools, which might be looked upon as the main supporters of religion and virtue; but there were more than one, it is evident from the sacred history, where in one city, I Sam. ix. 13. 14. we find Samuel seated, (in whose times these schools began to flourish), who no doubt had there a college of prophets with him, as he had afterward, we find, at Ramah, xix. 20.; and in another place called the Hill of God, where the Philistines had a garrison, we meet with another company of prophets, 1 Sam. x. 5. IC. And in after times there were sons of the prophets, both at Bethel, (where they seem to have been more anciently, I Sam. x. 3.), and at Jericho, 2 Kings, ii. 3. 5. and at Gilgal, iv. 38.

These schools also were seated in high places, it appears from 1 Sam. ix. 2. x. 5. 10. [d] 2 Kings, 1. 9. (and might be one reason of their sacrificing in such places), which agrees exactly with what is said here of wisdom's crying upon the "highest places of the city," ver. 3. to call all those who had an appetite, to come and partake of her instructions. Which there was some hope all those might do, who were merely inconsiderate and deluded, (ver. 4.), though scorners (as he observes, ver. 7. 8. who perhaps called the prophets madmen) are so incapable of correction, that nothing will move them to become better; and therefore she passes them by, and leaves them to their beastly folly, which inclines them rather to listen to the enticements of such filthy strumpets as he had described, chap. vii.

Against whom there cannot be too much caution, the strumpet's house being, as St Chrysostom (Hom. 2. upon St Matth.) calls it, "the very shop of the devil;" and therefore the wise man again gives her character in this chapter, (ver. 13. 14. &c.), and represents the danger of being drawn in by her, that, if it was possible, he might make men sensible, there is nothing more inconsistent with wisdom, than to give up themselves to those

she doth not reject him, nor despair of him, if he will but hearken, when she makes this gracious motion to the whole knot of them;

Ver. 5. Come, eat my bread, and drink of the wine which I have mingled.] Draw near, consider and lay to heart the wholesome instructions which I propound to you; credit me so far as to rely upon the promise which I make you of the highest comfort, pleasure, and satisfaction, in embracing and obeying my precepts.

Ver. 6. Forsake the foolish, and live; and go in the way of understanding.] Do but make a trial, by forsaking all ill company, and those childish desires, and senseless courses of which you can give no account to yourselves; and immediately you shall have a taste of happiness, which will invite you to perfect it, by following hereafter the deliberate dictates of sober reason, and the grave counsels of prudent persons, who have discerning minds, and practise themselves what they commend to others.

Ver. 7. He that reproveth a scorner, getteth to himself shame; and he that rebuketh a wicked man, getteth himself a blot. As for those that deride religion, and scoff at all good admonitions, it is in vain tɔ neddle with them; for reproofs are fittest for such persons; and he who performs that charitable office, not only loses his labour, but is like to be requited with reproaches; whosoever he be that rebukes one of those impious wretches, hath commonly all the dirt thrown upon him that their malice can rake together. See Arg. [d] [e]

Ver. 8. Reprove not a scorner, lest he hate thee; rebuke a wise man, and he will love thee.] Therefore men of that wicked temper wisdom doth not invite to her instractions, nor require her ministers to call upon them; but rather to pass them by, when they find by experience that they can do no good to such persons, but only draw their hatred upon themselves; from such it is wisdom to turn away, and bestow reproofs upon those who have so much understanding as to see God's ministers intend their good, and accordingly thank them for it, and give them opportunity to do them further service.

Ver. 9. Give instruction to a wise man, and he will be yet wiser; teach a just man, and he will increase in learning.] For this is an undoubted maxim, that a man disposed to learn will grow wiser even by reprehension; and the instructions given to a man inclined to goodness, will make him better, and much improve him, not only in knowledge, but in the practice of virtue; (whereas a scorner grows worse by endeavours to reform him, and is only made more incapable of good advice, by being exasperated and enraged at it) See Arg. [f]

Ver. 10. The fear of the LORD is the beginning of wisdom; and the knowledge of the holy is understand ing.] And the very first, and indeed the principal thing that is to be instilled into all men's minds, without which they will learn nothing else, is a religious sense of the divine majesty, and an awful regard towards him, (as I have observed already more than once, i. 7. ii. 5. viii. 13. but it cannot be too oft re

peated). And next to this, that no knowledge deserves the name of understanding, but that which is delivered by the holy men of God, and disposes us to devote ourselves unto him in holy obedience.

Ver. 11. For by me thy days shall be multiplied, and the years of thy life shall be increased.] Other knowledge may make thee subtile and cunning in thy worldly affairs, but this alone can make thee happy; and will certainly both prolong thy life, (as I have frequently said, iii. 2. 16. iv. 10. 13. &c.), and lengthen it in health, peace, prosperity, and pleasure.

Ver. 12. If thou be wise, thou shalt be wise for thyself; but if thou scornest, thou alone shalt bear it.] This is the true reason I invite thee so earnestly to imbibe my doctrine, (ver. 5.); not for my own sake, but for thine, who alone wilt either reap the profit of being truly virtuous, or suffer all the harm and mischief (which will not in the least redound to me) of thy profane scoffs and jeers at religion and good

ness.

Ver. 13. A foolish woman is clamorous; she is simple, and knoweth nothing.] Unto which profancness as there wants not temptations, so there is none more dangerous, I think, which makes me mention it so often, (ii. 16. v. 3. vi. 24. vii. 10. 11. &c.), than the lewd and impious adulteress, who is no less bold and importunate, than she is bewitching and powerful to besot the minds of her stupid lovers, but perfectly ignorant of God and religion, and a stranger to all the principles of virtue :

Ver. 14. For she sitteth at the door of her house, on a seat in the high places of the city,] Which she openly opposes, for (as if she would put a manifest affront upon them) in that very place where the ministers of wisdom call men to learn the fear of the Lord, (ver. 3. 10 ), she sits in state at the door of her house, to divert their minds from all such thoughts, and drown them in sensual pleasures.

Ver. 15. To call passengers who go right on their ways:] That is the very business of her life, to defeat all good designs, by drawing even those aside into her chambers of impurity, who were going straight forward to the schools of wisdom and goodness.

Ver. 16. Whoso is simple, let him turn in hither; and as for him that wanteth understarding, she saith to bim,] Whose words (ver. 4.) she no less impudently than profanely returns, and tells them, It is not she, but wisdom and virtue, that makes men fools; by confining their desires, and denying them the liberties which she invites them to come and enjoy in her embraces; where their dulness shall learn this unknown secret,

Ver. 17. Stolen waters are sweet, and bread eaten in secret is pleasant.] That there are no pleasures comparable to those which a man gets by stealth from them to whom they properly belong; no morsel so sweet, as that which is forbidden, but, having been long desired, he finds at last a private opportu nity to taste of without danger. See Arg. [g]

Ver. 18. But he knoweth not that the dead are there, and that her guests are in the depths of hell.] But, the

poor deluded wretch considers not all this while, (which I have often already represented, ii. 18. v. 3. vii. 27. and is all that I shall oppose to those sinful enticements), that she invites him to his utter ruin both of soul and body, (see ii. 18.), and sinks all those down who accept of her invitation, to the very bottom of that pit where the old giants are, who corrupted mankind with such filthiness and violence, that they brought a deluge upon the earth, Gen. vi. 4. 5.

II.

CHAP. X.

The proverbs of Solomon.

THE ARGUMENT.-Here now properly begins the book of the Proverbs, (as the title of this chapter tells us); what hath been delivered hitherto being rather a preface, to awaken attention, and from sundry arguments to commend the wise instructions which now follow, to every one's practice; and to caution those, who would receive benefit by these instructions, from such things as may hinder their edification in the school of wisdom. Whose lessons, in this first part of the book, (which reaches to the 17th verse of chap. xxii.), are delivered in short sentences, every verse being a lesson by itself; which commonly hath no connection with that which goes before and follows after; or if there be any, it is not so clear as to be easily made out. And these lessons are for the most part delivered, either by way of Antithesis, i. e. comparing opposites one with another; the wise, for instance, and the foolish, the diligent and the sluggish, the rich and the poor, and, in general, virtue and vice, assigning to each their proper rewards and punishments; or they are mere parables, that is, similitudes, in which one thing is compared to another that resembles it.

And he intending to instruct all sorts of men in their several kinds of life, these lessons are very various, and do not merely inform them about their manners, but about the events also which are wont (either frequently or sometimes) to accompany or follow such and such estates, offices, and actions of human life. And some are directions for single persons, others for the ordering of household affairs, and others for the government of kingdoms. In short, some are divine precepts, others civil advertisements for the management of ourselves in several passages of human life; to the observance of which he excites the reader sometimes by promises, sometimes by threatenings.

It is not to be expected that in the paraphrase I should preserve the smartness that is in many of these sentences; and it will be hard to abridge, as I have done hitherto, the contents of each chapter. Yet I shall attempt something in it; and though I cannot say there is an order observed in them all, (they being only a collection of wise observations and aphorisms, in which method is wont to be neglected by other authors), yet the first sentence of this chapter seems not to have been casually,

[a] but designedly set in the front of the rest. Because nothing contributes so much every way to the happiness of mankind, as a religious care about the education of children. Which parents are here admonished to attend to, if they desire their children should not prove a grief and shame to them; and children are put in mind of the obedience they owe fo their instructions, that they may be a joy to their parents.

The Lord Bacon, in his Advancement of Learning, (1. viii. c. 2. parab. vii.), thinks that the gladness and heaviness which are in fathers and mothers, according as their children prove good or bad, are here so accurately distinguished by Solomon, "that he would represent a wise and well-governed son to be chiefly a comfort to the father, who knows the value of wisdom and virtue better than the mother, (which account the Hebrews also give of this matter), and therefore rejoices more at the towardliness of his son, which he not only better understands, but hath taken perhaps so much more care about his education, that the good fruits of it give him a greater joy than they can do to the mother. Who on the other side is more grieved and discomforted at the calamity of a son, both because the affection of a mother is more soft and tender, and perchance is conscious to herself, that by too much indulgence she hath tainted and corrupted his tender years." She is more at home also, (it may be added), and therefore having her son's folly more in her eye, hath a greater share in the grief that it causes.

But this is not to be too much pressed, I think; for both of them have such a share either in the joy or in the sorrow, that it is as hard to distinguish between them constantly, as it is to make a difference between the joy and the grief for the well or ill doing of a son, and the well or ill doing of a daughter; which may be, and oft-times are equal. And therefore I have but just touched upon this in my paraphrase of the first verse. Concerning which I shall note this farther, that whether these instructions were written with a peculiar respect to the education of Solomon's own son, or indifferently for all, it was most judiciously done to begin with such as this first part chiefly consists of; there being so great a necessity, (as the fore-named writer observes in his 7th book, chap. 3.), "That men drink deeply all pious and moral knowledge before they taste of politic; that they who are bred up in the court of princes, and in affairs of state from tender years, rarely attain to inward and sincere probity of manners. For not being seasoned with religion and the doctrine of manners, and offices of life, their judgements are corrupted, and made to think that there are no true and solid moral differences of things, but all things are to be measured by utility and success." And in this false opinion they are the more immoveably settled, if to ill education there be added the fuel of bad books; which all those will reject with disdain, who shall be so happy as to make this book their early study.