For the second thing , The time of uttering them . I conceive that Solomon did ordinarily utter them at his table , and especially at feasts for the good of such as did eat with him , or attended on him . It was the custome of the Philosophers , and other wise men among the Heathen to speak of profitable things at their meals , especially at supper , for they seldome had set dinners . And the Jewes feasts were ordinarily at supper , when the businesse of the day was over , Luk. 14.16 . Rev. 19.9 , 17. Hence it was said , that they who supt with Plato , were better the next day , both for their temperate fare and good discourses . Of this practise writ Atheneus , Plutarch , Gellius , Macrobius , and others . Insita natura scientiae cupiditas efficit , ut etiam inter epulas aliquid aut docerent aut discerent libenter , aut didiciss : se ostenderent , Athen. l. 1. The desire of knowledge bred in men by nature caused them even in their feasts , either to teach or learn something willingly , or to shew that they had learned . Indocti ex ea consuetudine eruditionis aliquid accipiunt , & sicut mutae literae ex commixtione vocalium in valde concinna , & dearticulata crumpunt verba : ita rudes isti ex convictu sapientum sapere incipiunt . Plutarch in lib. Symposiac . Vnlearned men out of that custome get some erudition , and as consonants mixed with vowels break forth into very fit , and articulate words , so these rude ones begin to be wise by feeding with wise men . And Homer the wisest of their Poets , when he would bring in the Heathen Gods discoursing about any weighty matter , brings them in speaking at a feast , Athen. l. 5.

And this custome of the Heathen in Philosophy was imitated by Gods people in Divinity . As may appear by divers allusions in this Book . So Solomon speaking of a feast , saith , The morsell which thou hast eaten thou shalt vomit up , and lose thy sweet words , Prov. 23.8 . & 25.11 . A word fitly spoken is like apples 〈◊〉 gold in pictures of silver . As in the end of feasts they brought i● yellow apples in wrought silver dishes ( for so the word signifies ) to conclude the feast , which began with egges , and ended with apples ( ab ovo ad mala ) so when their bellies were full , then they began to feed their souls with some spirituall food . So some read that in Cant. 8.2 . I will bring thee into my mothers house , there thou shalt instruct me , I will cause thee to drink of spiced wine , of the juice of my pomegranats . Solomons houshold provision plentifull , and daily is set down , 1 King . 4.7 , &c. And his wisdome annexed to that discourse , vers. 29 , &c. shewed in speaking Proverbs , very likely at his table . The Queen of Sheba observes the order of his table , and blesses his servants , that attended , not for their delicate fare , but for hearing Solomons wise sentences there dropt out , 1 King . 10.5 , 8. To this custome Solomon alludes ( or rather David , as we shall hear hereafter ) when he brings in Wisdome making a feast , and giving good counsell withall , chap. 9.1 , &c. Men are willing to learn of good house-keepers , that invite them , and of such as are familiar and use to eat and drink with them . Therefore Christ the true Solomon fed the people miraculously , that they might the more willingly hearken to his Doctrine . And he taught often at the table , and largely at his last supper , Joh. 13. A thing much neglected now adaies , but very profitable , if men would intermingle pious discourses with their meat , and so feed souls and bodies together , themselves and others at the same table .

For the third thing , The speakers of these Proverbs . Some conceive them to be all spoken by Solomon , but they are deceived . The contrary appears evidently . For after that Solomon had delivered his own thoughts in the three first Chapters , at the 4. verse of the 4 Chapter he brings in his father David speaking . At the beginning of the 10 Chapter , he speaks again himself . In the 30 Chapter Agurs Prophesie is inserted and his mother Bathsheba's instruction in the last Chapter . And some think that the first six verses of this chapter were written by such as put the Proverbs together , as a Preface to the rest , as some conceive the first Psalme to be made by Ezra , who ( as they imagine ) put the Psalmes in order . It being more fit in their understanding , for another man to commend the work , ●en for Solomon himself . As it is certain , the end of Deuteronomy was not written by Moses , nor the second of Samuel by Samuel , being written after his death , as the other was after the death of Moses . Yet these may be Solomons words in the first six verses of this Chapter for all that objection , and the style seems to speak as much . He might commend the work , not out of oftentation , but out of desire to draw others to read it for their spirituall good . So Jeremy commends his Prophesie by his pedegree , and by those famous Kings under whom he prophesied . The words of Jeremiah the son of Hilkiah of the Priests that were in Anathoth in the land of Benjamin , to whom the Word of the Lord came in the daies of Josiah the son of Amon King of Judah in the thirteenth year of his reign , &c. In Job there are many speeches of others , and in Isaiah , is Hezekiahs Song , yet the books bear the name of Job and Isaiah . So we call the Psalmes Davids , yet many of them were made by others , but the most by him . So may these be called Solomons Proverbs , because the most are his , and the rest collected out of his writings though first spoken by others . Neither is there any necessity that those six verses should be written after Solomons death , as the end of Deuteronomy and second of Samuel were after Moses and Samuels death .

For the fourth point , of composing them together . Some think they were all written together by Solomons own hand , and so delivered by him at first in one entire piece , as now they are ; and that Agur and Lemuel were names of Solomon , or else imaginary persons brought in conferring with Solomon , as the Heathen had such in their written Books of discourses at feasts . But that cannot be , for Agurs name alone is not set down , but his parentage also , which is a note of a true story , and that that Chapter is his . Lemuel indeed is taken for Solomon himself by all or most Commenters , but the words are his mothers instructions . Salazar to maintain this opinion is forced to say , that the two last Chapters were written before chap. 25. that it might have some face of a conference : others think , that though most of these Proverbs were uttered by Solomon , and left in scattered papers , yet they were put together by others . Quinchi thinks by the Prophet Isaiah . Others by Hezekiahs men . But the likeliest is , that Solomon left all the twenty four first Chapters written in that order that now they are . And that learned men appointed by Hezekiah , writ the last out of Solomons remaining papers , and among the rest Agurs Prophesie , and Lemuels Mothers instructions . And that because in the beginning of the 25. Chapter the Holy Ghost makes a transition from what was written before , ( very likely , entirely by the Author ) and what was copied out after by Hezekiahs men . The same thing learned men conceive of Davids Psalmes , that the 72 first were left by David himself in that order they now stand , because of the conclusion of the 72 Psalme , The prayers of David the son of Jesse are ended . And that the rest after , though many of them be of Davids penning , yet were set in that order by Ezra , or some other .

For the fifth thing , The manner of speech used in them . Sometime Solomon speaks in his own words , sometime in his father Davids , as chap. 4.4 , &c. and sometime in Agurs , as chap. 30. and sometime in his Mothers , as chap. 31. that so he might affect men the more with this variety , and shew whence he had his first knowledge , and what pains both his parents took with him . A fit Precedent for other parents .

For the sixth head , The division of the Book . There is in it , 1 Solomons Preface to his Proverbs in the three first chapters . 2 Davids Catechisme for his son Solomon , with a short Preface of Solomons to it , from the beginning of the fourth chapter to the end of the ninth . 3 Solomons own Proverbs not only uttered , but written by himself , as appears by the title of the tenth chapter , which reach to the end of chap. 24. 4 Such Proverbs of Solomon as were collected by Hezekiahs men long after Solomons death , from thence to the end of chap. 29. 5 Agurs Prophesie , chap. 30. 6 Solomons Mothers instructions , chap. 31. In the Preface and Davids Catechisme , the coherence may give light sometimes , where the sentences hang well together . But in the other parts the opposition in each verse , gives most light in many places , for there is seldome any coherence of verses one with another , but distinct Proverbs uttered at divers times , and upon divers occasions .

For the seventh and last thing propounded , My method in handling them shall be ,

1. To give you the Grammaticall sense , or translation , and originall force , and various significations of the words .

2. The Rhetorical sense , or interpretation , shewing what is literally and what figuratively spoken .

3. The Logicall sense holding out the coherence of one verse or word with another , and the strength of arguments couched in the words .

4. The Theologicall sense in some short observations out of the words , not without sutable applications . I shall sometimes parallel these Proverbs with other like Scriptures , and sometimes with sentences of other authors , and rob the Egyptians to enrich the Israelites . I begin with the first part , and am retiring to my text , as fast as I can . It is part of Solomons Preface contained in the three first chapters , for as for the six next from chap. 4. to chap. 10. they are Davids words . For Solomon fathers them upon him , chap. 4.4 . and dischargeth him not till chap. 10.1 . and then challengeth the rest following or many chapters to himself , and sets his stamp upon them afresh . The Proverbs of Solomon . Which had been needlesse , if Solomon had spoken before , since he brought in David spaking . He sets out his Fathers goodnesse in teaching him so abundantly , and his own in learning so plentifully .

To return to Solomons words , note , 1. The inscription of the Book to the 7 verse of this chapter . 2. His counsell to his son to the end of the 3 chapter . In the inscription note 1. The penman , vers. 1. 2. The profit and scope of the book in the five verses following .

I am now arrived at the haven , and come to my Text. And first for the Grammaticall sense or translation of the words .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Proverbs . Vox gravida . A wo●d great with childe . as Salazar cals it . It contains much more under it , then we ordinarily conceive : it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies , 1. To rule , Dan. 11.4 . Which he ruled . And that for divers reasons .

1. Because Proverbs are most eminent ornaments of discourse , and excell in speech , as Kings in a kingdome . They are of most account , and like stars do illustrate our speech .

2. Because other speeches are deduced from them , as from undoubted principles , and receive all their credit , and authority from them . These are like Axioms in all Arts , worthy of credit in themselves , and from them other sentences are derived by consequence , and therefore they rule over these latter , like Kings , and other sentences must stand , or fall by their doome .

3. Because most of them are sentences coming from Kings and Princes , or others eminent for wisdome , as princes in the Schooles , whose sentences are Chronicled , when other meaner mens words lie dead and buried . So Davids , Solomons , Bathshebas ; are here mentioned , and all Histories are full of such .

4. Because they are so certain that they have a throne in all mens mindes , and no man dare contradict them , but all that hear them are convinced of the truth of them . Thus Christs sentences had weight in them . He spake as one that had authority , and not as the Scribes , Mar. 1.22 . His words were weighty like the words of Kings , and rulers . The Greek word for a Proverb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A word used by the way . Things commonly talked of by passengers in the way , as generally beleeved . Or , because they were written upon pillars in the highwayes , that travellers reading them might have occasion of meditation , and discourse for their instruction , and correction . Athen. Synops. l. 14. The Latin word Proverbium or Proverb is Proverbo , That which is worthy to stand for a word .

2. The word may import a similitude , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes to liken one thing to another . Ezek. 16.44 . Behold every one that useth Proverbs , shall use this proverb against thee , saying , As is the mother , so is the daughter . And that ,

1. Because a multitude of Proverbs are similitudes , wherein one thing is compared with another . To this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To lay one thing by another . And so Hierom on Matthew , saith , Parabola . est rerum natura discrepantium sub aliqua similitudine facta collatio . A parable is a comparison of things different in nature made under some similitude . Parables compare things with things , persons with persons , state with state , businesse with businesse .

2. Because they are an Anatomy , and character of good mens manners , and expresse them as the seal doth a picture in wax . A lively representation , and likenesse of them , and of their carriages in all conditions .

Under this word then are contained ,

1. Principles in Divinity commonly beleeved of all , and used in common speech , as Ezek. 18.2 . What mean ye that ye use this Proverb concerning the land of Israel , saying , The fathers have eaten sowre grapes , and the childrens teeth are set on edge ?

2. Witty sentences spoken by men of note for wisdome and learning , as these Proverbs of Solomon .

3. Riddles or hard sayings , requiring labour for the understanding of them . And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Proverb and a dark saying are used promiscuously . I will incline mine ear to a Parable ; I will open my dark sayings upon the Harp , Psal. 49.4 . See the like , Psal. 78.2 . Such was Balaams proverb or parable , Numb. 24.15 .

4. Similitudes : So the unjust carriage of the great Kings of Judah , and Gods destroying of them is set out under the fimilitude of two Eagles and a Vine , Ezek. 17.2 . &c. All of these kindes are to be found in this Book , and so they may justly be called Proverbs .

Of Solomon . He was the son of David by Bathsheba , and appointed by God and him to be heir of the Kingdom , though not the eldest son . His name carries peace in it in the Original , and such was his reign . So was he called by God before he was born , 1 Chron. 22.9 . His name shall be Solomon , and I will give peace , and quietnesse unto Israel in his days . This name was imposed on him by the Father , as the Text runs , 2 Sam. 12.24 . But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or marginal reading , attributes it to his Mother , reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And she called his name Solomon . God gave him another name there , vers. 25. the name of Jedidiah , because he loved him . Doubtlesse then was Solomon saved , notwithstanding his errours , for whom God loves he loves to the end , Joh. 13.1 . Solomon is observed to be the first of the writers of Scripture , that set his name before his Book . Moses did it not , nor any other . If Nehemiah be objected , it is answered , that he lived long after Solomon in the time of the captivity , though his book be set before to continue the History of the Church , and Doctrinal , and Prophetical Books set after . The Prophets that followed after , imitated Solomon , but not the Historians , that went before . David writes his name indeed before some particular Psalmes , but not before the Book of Psalmes .

The Son . The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build . A son is a better monument of a father , especially a wise and good son , then a stately Palace left behinde him . In this language speaks Sarah , Gen. 10.2 . to Abraham perswading him to goe in unto her maid , It may be , that I may obtain children by her , Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . be builded up by her ; as in the margin of your Bibles . So the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant , A better memorial , then a curious Garden .

Of David . His name is also taken from love , for God loved him , He was preferred to the Kingdome , when Saul was rejected . Solomon mentions his Father , as some other Sacred Writers doe ,

1. To preserve his Fathers memory , like a good child , that would not have his Father forgotten so long as his own memory remains , even to the worlds end .

2. To shew , how well he was bred , and whence he had his instruction at the first .

3. To shew , that his Father was a Prophet , as well as himself , and instructed him from his youth in holy mysteries . It is Quinchis Observation in his Preface before the twelve small Prophets . It is the Tradition of the Elders , saith he , that every Prophet that sets his own name , and his Fathers in the beginning of his Prophecy , was certainly a Prophet , and the Son of a Prophet . He that sets only his own name , was a Prophet , but not the Son of a Prophet . He that sets to his name , and the name of his City , was a Prophet of that City . He that sets to his name , and not the name of his City , was a Prophet of Jerusalem .

4. And lastly , for his own honour , though not to be proud of it . For it might well be an honour to Solomon to have the title given afterwards to Jesus Christ , Matth. 1.1 . The Son of David . I mention this last , because though it may become me to name it for Solomons credit , yet I believe it was the least reason of the rest in his eyes , who preferred Gods honour , and his fathers before his own .

King . It may be understood either of David , or of Solomon , for both of them were Kings of Israel .

Of Israel . Jacobs name , but here signifying his posterity . He got it by wrestling with God , and it signifies a Prince with God , Gen. 32.28 . And he said , thy name shall be called no mate . Jacob , but Israel : for as a Prince hast thou power with God , and with men , and hast prevailed .