A paraphrase upon the books of Ecclesiastes and the Song of Solomon with arguments to each chapter and annotations thereupon / by Symon Patrick.

A PARAPHRASE ON THE Book of Ecclesiastes.

CHAP. I.

ARGUMENT.

In the eleven first Verses he lays the foundation of his following Discourses, and makes his way to the proof of what he intends (viz. That nothing here can make us solidly happy) by shewing how empty all things are; and how short a time a man hath to possess them; and that while it lasts he can only enjoy the same empty things over and over again; till he be cloyed with them. And then v. 12. he enters into a parti∣cular consideration of the insufficiency of humane Wisdom and knowledge alone, to give us full satis∣faction: though this be one of the very best things wherein men place their felicity. Which Discourse continues to the end of the Chapter.

1. THE words of the prea∣cher, the Son of David King of Jerusalem.

1. THese are the words of him, who thought the name of a Preacher, or Pub∣lick Instructer of Gods people (to whom he calls aloud in this Book, to mind what he saith concerning the su∣preme Good of Man) no less honourable, than that of

the Son of King David: whom he succeeded in his Throne; and reigned after him in the holy City Jerusa∣lem. See Annot. [a]

2. Vanity of vanities, saith the preacher, vanity of vanities, all is vanity.

2. That Good of which you are all de∣sirous, is not there to be found where you seek it; for all things here below are so frail, so subject to change, and to vanish, that I have not words to ex∣press how vain they are. This is the thing which the Preacher first undertakes to prove, That they are mere emptiness, more vain than Vanity it self; so full of trouble and care, as well as extremely unstable, that to no pur∣pose are all mens endeavours, who seek for satisfaction from them; especially if they place their highest Good in them. See Annot. [b]

3. What profit hath a man of all his labour which he taketh under the sun?

3. For proof of this, let every man survey himself; who consists of body and of mind. And let him ask his mind, What great matter there remains, after all its cares for the things of this life? What contentment he, or any man else in all this World hath reaped by his toilsome labours, and anxious thoughts, wherewith he hath rackt himself both day and night? Which have often ended in disappointment; and when he hath enjoyed his desires, this very thing hath spoiled his plea∣sures, that he could not long enjoy them. See Annot. [c]

4. One generation passeth a∣way, and another generation cometh: but the earth abideth for ever.

4. For if they do not presently leave him, he in a short time must leave them: his Body (the other part of him) being made out of the Earth; and therefore how firm and solid soever it now seem, must be crumbled into Earth again. Which continues for ever, to receive back those Bodies which come out of it: for no Generati∣on can abide as the Earth doth; but follows the forego∣ing, as the next that come after shall follow it, unto their Graves. See Annot. [c]

5. The sun also ariseth, and the sun goeth down and hasteth to his place where he arose.

5. Out of which they cannot return and stand up in their former places, as the Sun, that quickens all things, doth: which in a constant and regular course ariseth, and makes not more speed to go down, than it doth to appear the next morning, in the same Glory again. No; man dies, and appears here no more; though if he should, it would be to dye again. See Annot. [d]

6. The wind goeth toward the South, and turneth about un∣to the North; it whirleth about continually, and the wind return∣eth again according to his cir∣cuits.

6. Nor is the an∣nual course of the Sun less certain than its diurnal; but it comes back the next year at a fixed time, to the very same Point from whence it moved this. Nay, the Winds, as fickle and inconstant as they are, whirling with a marvellous swiftness round the Earth, return at last to the same Quar∣ter from whence they shifted (and some of them the very same months of the year) to fetch the same compass, and run the same round they did before.

7. All the rivers run into the sea, yet the sea is not full: un∣to the place from whence the ri∣vers come, thither they return again.

7. The like Circle there is in Watry Bo∣dies, for the Tor∣rents and Brooks, that the Rain makes, run into the Rivers, and so into the Sea, which nevertheless doth not swell beyond its Bounds, because it restores all back again to their former places, by the Vapors which the Sun exhales, or by secret passages through the Earth: Whilest poor Man alone (who is compounded of all these, of the Earth, the Air, the Water, and such heat as the Sun administers) passeth away and cometh to his place no more; but must be content to imitate these things, only in their restless agitations.

8. All things are full of la∣bour, man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.

8. Which is ano∣ther thing, that en∣creaseth his trouble; that in this short life, which he cannot live

over again when it is done, he can neither be quiet, nor move with ease (as the things forenamed do) nor yet acquire satisfaction with his perpetual motion; but tires himself even in his pleasures; and finds all sort of business so laborious, that he himself is not able to tell how tedi∣ous it is; and after all is done, he is no better pleased than when he first begun. For the eye (for instance) and the ear, which are the noblest and most capacious senses, having seen and heard all manner of things, are as de∣sirous of some new entertainment, as if they had enjoyed none at all, See Annot. [e]

9. The thing that hath been, it is that which shall be; and that which is done, is that which shall be done; and there is no new thing under the sun.

9. But alass! the very same things (like the Sun, the Wind, and the Ri∣vers) come about a∣gain; and we are cloyed with seeing and hearing what hath often presented it self unto us already, or, at least, hath been in times before us, and will be again, in those that succeed us: There is nothing done now, but (the persons being chang∣ed) will be acted over again in future Ages; to whom the Sun can shew nothing but what we have seen in these days, and others have seen in the foregoing. And there∣fore it is vain for any man to expect that satisfaction now or in future times, which none have found since the World began: Men will always loath things present, as they have ever done; and long for those which are a coming, which will ever give them the same satiety. See Annot. [f]

10. Is there any thing where∣of it may be said, See, this is new? it hath been already of old time which was before us.

10. Is any man a∣ble to contradict this and point us to the thing which is altoge∣ther new, and hath never been seen or heard before? It may appear perhaps so to him; but that is to be imputed merely to the short∣ness of humane life: which makes us ignorant of what hath passed in former Ages (save only in a few things, transmitted down to us by observing men.) For had we continued many Generations, that which now seems new and unusual to us, would have appeared familiar and of great antiquity, as really it is.

11. There is no remembrance of former things; neither shall there be any remembrance of things that are to come, with those that shall come after.

11. They that went before us in∣deed, might have re∣gistred such things; but as they observed little, so they have left the memory of less: nor will this Age, or those that follow, be more careful; or if they should, Posterity will be as negligent as former Ages have been, in preserving those Records: For we differ nothing from our Forefathers, nor will the Ages to come excell this in which we live; but still the vanity of man, and of all his projects and contri∣vances, will continue to the Worlds end.

12. ¶ I the preacher was king over Israel in Jerusalem.

12. And let none imagine that I speak this only as a Preach∣er, in a zealous passion, much less in a melancholy mood; but remember that I have long sat upon a Throne, ruling over God's own peculiar people, in that City which is the very School of Wisdom: where I wanted nothing either for the body or the mind; and had both opportunity and ability to make tryal of all things wherein men place their happiness; and therefore may be believed, when I declare nothing but from my own experience. See Annot. [g]

13. And I gave my heart to seek and search out by wisdom, concerning all things that are done under heaven: this sore travel hath God given to the sons of man, to be exercised therewith.

13. And being thus instructed with all the helps and assistan∣ces, that the power of such a King could afford, I applied my mind, in the first place, and set my Wits to work with all imaginable care and diligence, to search into the nature of all Creatures here below; thinking I should be happy, if I could but find out the causes, beginnings and progresses of things; especially the counsels, contrivances and endeavours of Mankind, with the events of all their actions. But, alas! I soon found that this was a tedious business, in which when I had travelled a great way, I met with small satisfaction; nay, found it to be the torture of the mind,

unto which God hath condemned mankind, as a punish∣ment for their vain curiosity, and gross negligence of hea∣venly Wisdom. See Annot. [h]

14. I have seen all the works that are done under the sun, and behold all is vanity and vexation of spirit.

14. And having now finished these Studies, and taken a serious view of all that falls within the compass of humane knowledge, I cannot say that they have given me any solid contentment; for we can know but little, and what we do know of natural things doth us small service: it puffs us up indeed like Wind, but gives no nourishment; it fills us with Notions, but of lit∣tle or no use; and therefore vexes us at last, and breaks our heart to consider that we have spent so much time and so many thoughts, which have even eaten up our Spirits, to so little purpose. See Annot. [i]

15. That which is crooked cannot be made straight: and that which is wanting, cannot be numbred.

15. For as there are inexplicable diffi∣culties in all sorts of knowledge, of which no man can give an account; so, with all our study, we cannot get skill enough, either to prevent misfortunes, or to remove out of the way that which crosseth our designs, much less to alter the nature of things (no, not so much as in our own Constitutions) nor to redress the disorders in Govern∣ment: the defects in which, and in all other things and conditions, we are so far from being able to supply, that we cannot number them; and yet the folly of Mankind represents every thing to their desires, as if it were com∣pletely good, and wanted nothing to make one happy. See Annot. [k]

16. I communed with mine own heart, Saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Je∣rusalem: yea, my heart had great experience of wisdom and knowledge.

16. I my self still persisted in my reach after know∣ledge, though I found it so painful and so unsatisfactory: think∣ing within my self, that there was this Good at least in it,

that it had gotten me a very great Name, and raised me so high in all mens opinion, that I was noted for the wisest person that had ever been in these Parts of the World, there being no sort of knowledge, wherewith my mind was not stored in great abundance. See Annot. [l]

17. And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spi∣rit.

17. And, as the na∣ture of all knowledge is to excite a thirst af∣ter more, this made me apply my mind more earnestly to comprehend, not only the greatest but, the meanest mat∣ters; to mark, for instance, the actions and occupations of mad men and Fools, as well as the motions of wiser persons: but I perceived, that to be pleased merely with fame was to live upon Air; and it was an afflicting thought to observe, how little the most of the World (tho' they thought themselves very wise) differed from Lu∣naticks and distracted Folk. See Annot. [m]

18. For in much wisdom is much grief: and he that in∣creaseth knowledge, increaseth sorrow.

18. So that, though knowledge be the most excellent of all other Earthly Goods, be∣ing the Ornament of the mind which is the best part of us, yet this also is in∣sufficient for our happiness: because, after it hath cost a man infinite pains (and sometimes exhausted his spirits, and made him melancholy and morose, nay thrown him into many Diseases) to acquire that little Wisdom he can attain; which raises also more doubts than it can resolve, and meets with troublesome opposition from various Opi∣nions that clash against it; it cannot but fill him with indignation to find folly generally applauded more than his wisdom; and grieve his very soul to see that it is dangerous for a man to know more than his Neighbours; and that he is so far from being able to remedy what is amiss, that he is hated if he endeavour it; and reward∣ed with reproaches for his care of the publick good. See Annot. [n]

ANNOTATIONS.

[a] V. 1. The Wisdom, Vertue and Dignity of an Au∣thor making his Work more valuable and regarded, Solomon (or he who composed this Book from what he had heard him deliver, or found in his Writings) begins with his Quality; not merely as a King, and as the Son of a Great King, and of a great people, in a famous City: but, which was most of all con∣siderable, as a publick Instructor, having ability and authority to inform all men where they should find that happiness, which they ignorantly sought, but could not meet withal. This he proclaims with a loud voice; desiring serious attention to such a weighty Discourse, and that they would often recollect, as he had done (all which may be the import of the word Koheleth* 1.1) how frivolous and trivial, all those things are, which most men pursue with the greatest earnestness.

[b] V. 2. This is the Subject of this Book; to show how sensless it is to place our happiness in these frail and inconstant things, that we enjoy upon this Earth: which he not only pronounces, but proves to be mere emptiness. So Vanity signifies; and what is conse∣quent upon that, dissatisfaction, trouble and affliction. See Psal. LXXVIII. 33. And this, beyond what can be expressed: for our Translators take it to be a word of the same import with Tohu; which is used in the Hebrew language, when they would signifie that of which they speak, to be so trivial, that it is below less than nothing, XL. Isai. 17. And yet Solomon is not content with this single word, but doubles it; to denote the extreme dissatisfaction he found in all things, which made a show of affording him contentment; but performed nothing of that which they seemed to promise. So the Word Vanity

is also used for that which is false, lying and deceit∣ful, LXII. Psal. 9. and other places, where Idols are called Vanities.

[c] V. 3. Here begins the Proof of his Assertion; by considering first the mind of man: which runs from one thing to another without any end: but finds no satisfaction remaining after all its restless thoughts. And then the body of man (V. 4.) which, as proud and lofty as it now looks, must moulder into Dust; and the poorest person perhaps shall tread upon its Grave. For it cannot last like the Earth, from whence it comes; which stands for ever, as a publick Theatre, whereon men enter and act their Part, and then go off and never appear again: and when they go (as some prettily rather than solidly gloss upon those Words, The Earth abideth for ever) they can carry none of it along with them, but leave it all behind them, unto those that come after; who pass away also, leaving the Earth where they found it.

[d] V. 5. The Sun also in a settled course, observes its times of rising and setting: whereas man, when he goes down to the Earth, cannot like the Sun come up again. So the fifth Verse seems to be most naturally connected with the foregoing; and in like manner the sixth and seventh Verses are to be expounded. There are many Interpreters indeed, who look upon the things mentioned in these three Verses, only as Em∣blems of the instability of all humane Affairs, and of the constant revolutions of the same miseries: which cannot be hindred by any humane counsels, but will return after all the changes, whereby we think to mend our selves. Upon which sense I have just touched in my Paraphrase, but not followed it; be∣cause it doth not seem to me to be the scope of these Verses. In which man is represented, by four com∣parisons, with the Earth, the Sun, the Wind, and

the Sea, to be more subject to Vanity than other things.

[e] V. 8. Which having thus illustrated, he proceeds here more particularly to consider, what he had said in general words (V. 3.) of mans vain endeavour to satisfie himself in worldly designs and contrivances: in which he is tired, but comes to no end of his desires. How should he? when his whole business here is only to do and to enjoy the very same things over and o∣ver again: as all men have done before us, and shall do after us, v. 9, 10, 11.

[f] V. 9. We may fansie indeed, that we have found some new thing: but this conceit proceeds merely from our ignorance; as the Lord Bacon excellently dis∣courses in his first Book of the Advancement of Learning, Chap. 8.

Learning and Knowledge, saith he, takes away vain and excessive admiration; which is the very root of all weak counsels. For we admire things, either because they are new, or because they are great. As for Novelty, there is no man that considers things thoroughly, but hath this printed in his heart, There is nothing new under the Sun: nor can any man much admire a Puppet-Play, who doth but thrust his head behind the Curtain, and seeth the Instruments and Wires whereby they are moved. As for Greatness, we may say as A∣lexander, who, after his great Conquests in Asia, receiving Letters of some small Fights or Skirmishes in Greece, at the taking of some Bridge, or Fort, was wont to tell his Friends, that it seem∣ed to him, that they had sent him News of the Battles of Homer's Frogs and Mice: so, cer∣tainly, if a man consider the Universe, and the Fa∣brick of it, to him this Globe of Earth with the men upon it, and their busie motions (excepting al∣ways the Divineness of Souls) will not seem much

more considerable than an Hillock of Ants, where∣on some creep up and down with their Corn, others with their Eggs, others empty: all about a very little heap of Dust.

And as Melancthon well observes, the same desires, the same counsels, the same ends, the same causes of War, and calamitous events, return again: according to that of Thucy∣dides, While humane nature continues what it is, the like mischiefs will happen; sometimes less, sometimes more direfully.

[g] V. 12. Thus having confirmed his main Propositions, by such general Arguments as reach to all things in this World; he proceeds here to a more particular proof of it, from his own proper experience. And designing (before he declared his own Opinion of the Chief Good, and by what means it may be attained) to confute the vain fancies of men about it; he re∣duces them, as I have shown in the Preface, to four Heads. And observing that some place it in know∣ledge, and curious inquiries into all manner of things, others in pleasure, or in both these together; others in honour and power; others in riches and heaps of wealth; he begins with that which is the most plausible. And demonstrates, from the 13^th Verse to the end of this Chapter, how little satisfacti∣on is to be found in the mere speculation of things; though a man arrive at the highest degree of humane knowledge.

[h] V. 13, 14. Melancthon restrains these two Verses, to political Wisdom, in the Government of Kingdoms. Which gives men a double affliction: first, in that the Wisest men often err in their counsels; and se∣condly, that events sometimes do not answer to the best counsels that men can follow. Examples of the first are innumerable: Sometime they err through ambition, as Perdiccas, after Alexander; some∣time through a false opinion of Right, as Brutus;

sometime, through over-doing, busie headedness and inquietude of mind, as Pericles; sometime through anger, as Marius. And how many ways good coun∣sels have miscarried, it is too long here to remember: because, it is here further observable, that sometime more doubtfulness and uncertainty of mind what course to take, is as great a torment to the mind as any o∣ther. Thus Pompey was first perplexed in his Counsels, before he saw the disastrous event of his Er∣ror. To conclude this; All Government is so full of cares, perplexities, and impediments, that it made Demosthenes say, If he were to begin the World again, he would rather die than be promoted to it. And Aeschines, that he was as glad when he was rid of his Office, as he would have been to be delivered from a mad Dog.

But this I take to be too straight a sense; though it be agreeable enough to what he saith v. 12. of his King∣ly Office: and therefore I have inlarged it further in my Paraphrase; though Greg. Nazianzen also seem to have a respect to it, when he thus interprets this place Orat. LIII. p. 750. That all things here below are possessed with an uncouth and execrable spirit (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) so that a man cannot comprehend how absurdly all humane affairs are managed.

[i] V. 14. The word we translate vexation is found on∣ly in this Book, and is capable of many senses, all pertinent to the scope of this place. For according to the several Fountains from whence it may be derived; this Phrase may be interpreted, either anguish of Spirit, or breaking of Spirit, or preying upon the Spirits; or (in another sense of the word Spirit) feeding on the Wind or Air: none of which I have neglected in the Paraprase.

[k] V. 15. The shortness of humane Wit, though never so much improved, is here represented by two things:

first, that it cannot remove what is inconvenient; secondly, that it cannot supply what is deficient, in any condition of life. Or, as others will have it, the first part of the Verse refers to the inability of man to rectifie that perverseness (as the Hebrew word we translate crooked signifies) which he finds in himself or others; and the latter part, to the small reach os humane understanding, which can at∣tain but a very imperfect knowledge, either of words, things, times, persons or actions; as some branch out the innumerable Particulars of which we must be content to be ignorant.

[l] V. 16. I have not curiously distinguished between Wisdom and Knowledge, either in this Verse, or in the 18^th. But there may be this difference per∣tinently made, That Wisdom directs a man, in the practical affairs of life, unto that which is most fit for his purpose, according to the various circumstances wherein he may be. It consists chiefly in a clear judg∣ment, to discern our true interest, and the proper means to compass it: together with a presentness of mind, to obviate sudden accidents. And then Know∣ledge relates to the speculation of natural things; in their causes and effects, their properties and differences, and such like things.

[m] V. 17. Madness and Folly, may refer also to all the idle Speculations, wherein men of Parts and Wit, sometimes not only imploy, but applaud themselves, as the first of those words seems to import in the He∣brew. This trifling sort of Knowledge is notably described by Erasmus, in his Praise of Folly.

[n] V. 18. If there be any difference to be made between Wisdom and Knowledge, I have noted it above upon v. 16. As for grief and sorrow, they may be thus distinguished, That the former, in the Origi∣nal word, includes in it indignation which is a sharp anger mingled with scorn; to find either our Persons

and Counsels contemned, or our Projects and well laid Designs defeated. Such as was in Achitophel; whose penetrating Wit made his rage the greater, to see his judicious advice rejected, and the whole Con∣spiracy utterly disappointed. The other word (sor∣row) properly denotes an extreme great trouble and sickness of mind; and is sometimes applied to pains in the Body: which is the effect too frequently of over∣hard study Melancthon understands the whole Verse (as he did v. 13, 14.) of the trouble that wise men have, when they are intrusted with Government, to see the confusions, errors, vices and calamities of Mankind. And their afflictions are the greater, be∣cause they are not only more sensible than other men of present evils, but foresee by the present those that are future: and therefore are tormented with a sore pain and grief, both for what they feel and for what they fear. For they know, that from the first disor∣ders, there commonly follow greater confusions: as when Pericles had once stirred up a War, there fol∣lowed the destruction of almost all the great Cities of Greece. And it is too truly said by Pindar, that it is easie for any body to disturb a City; but God alone can restore peace unto it.

This I take to be too limited a sense; but it is no small trouble to a wise and prudent person, as Corranus excellently expresses it, to behold the miserable disorders and confusions of humane affairs. For how is it possible to avoid it, nay how can a man chuse but be filled with indignation, to see Justice, Equity, Pro∣bity, Fidelity, Integrity and Constancy, and all other such like Vertues slighted and disregarded by man∣kind; and on the contrary, Injustice, Baseness, Per∣fidiousness, Flattery, and such like Vices, possess the World, and carry all before them? Or what man can, without vexation, observe the preposterous judg∣ment of mankind, which magnifies those things, that

are not only vain but hurtful and pernicious; and not only contemn but hate those things, which are truly good for them; nay, alone desirable: No man can either be wise alone to himself, in such a multi∣tude of Fools and mad men, without the greatest grief and indignation: nor can be accommodate himself, with an equal mind, to the dotages of the common people; when he sees that which is better.

I shall conclude this Chapter with the Lord Bacon's Observation, concerning this anxiety of spirit which ariseth out of Knowledge; in the beginning of his Book of the Advancement of Learning.

Solomon, saith he, doth not pass this censure abso∣lutely upon Wisdom and Knowledge, but only sets forth the true Bounds, wherein humane knowledge is to be circumscribed: which if we do not observe, it will prove very troublesome to us and others. And those limitations are three. First, That we do not so place our felicity in Knowledge, as to forget our mortality. Secondly, That we use not our Knowledge to beget anxiety, but repose and con∣tentment of mind: and Thirdly, That we do not presume by the contemplation of Nature, to think our selves able to comprehend the Mysteries of God. The first and the last of these are plain enough; and therefore I shall only note what he saith of the se∣cond: that it is certain, no anxiety or perturbation of mind ariseth from Knowledge, but by mere ac∣cident. For all Knowledge, and Admiration (which is the Seed of Knowledge) is pleasant in it self: but when we fall to frame Conclusions from thence, which, obliquely applied to our own affairs, beget either weak fears, or immoderate desires, then ariseth that torment and trouble of mind, whereof Solomon here speaketh. For then Knowledge is no longer dry light, (which Hera∣clitus was wont to say was the best) but moist

light, steeped and infused in the humours of the affections.

As for that Exposition which some have given of these words, that he increaseth the number of his stripes (or wounds) who increaseth know∣ledge; but makes no use of it, nor takes care that his obedience rise in some good proportion with it; it is not the proper sense of the place, but rather an ac∣commodation of the words to another profitable pur∣pose.

CHAP. II.

ARGUMENT.

Having passed his censure upon the first way men take to find satisfaction (mentioned in the Notes upon v. 12. of the first Chapter) which without all contra∣diction is the chief, and the best of the four; he pro∣ceeds here to consider the second, which is the more common: most men immersing themselves in pleasure, as their highest Good. Of which he was more ca∣pable to judge, than any other man; because he de∣nied himself no delights that he desired, and yet did not plung himself wholly into them, but with a mixture of Wisdom, as he tells us, v. 3. Whereby he soon perceived that they who leave the pursuit of Knowledge, for the sake of bodily pleasure, change for the worse: For after he had tried all sorts of things that could give him any pleasure, he went back to Wisdom and Knowledge, as the better of the two, v. 12. And yet, after he had considered that again the second time, he could not but confess, that there were such great imperfections in it; that it could not make a man happy, as he discourses in the following Verses. Of which I shall give a more pa∣ticular account in the Annotations.

1. I Said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy plea∣sure: and behold, this also is vanity.

1. BEing thus dis∣appointed there∣fore in the expectati∣ons I had of happi∣piness from much Wisdom and Know∣ledge, and beholding many men look jollily who had none at all, I resolved to leave off those troublesome cares and labours, and to follow my pleasures: saying to my self, Why dost thou vex and torment thy mind to no pur∣pose? Let alone these crabbed Studies, which hasten Old Age, and indulge thy self in all those sweet delights which Youth desires: Try what satisfaction mirth and joy can give thee; and for that end, take no thought for the future, but enjoy to the heighth the present Goods of this life: Which accordingly I did; but believe me, though this promised much at first, it performed little; but left me more void of contentment than it found me. See Annot. [a]

2. I said of laughter, It is mad: and of mirth, What do∣eth it?

2. For the noise, the tumult, the inde∣cent motions, and scurrilous jestings, of men that let themselves loose to excessive laughter, and extragavant merriment, appeared to me like distraction of mind: and considering how unprofitable it is, I could not but with a passionate disdain put it from me: saying of it, and of mirth, and dancing, and all the frolickness of mankind, What is there in it, that thus bewitcheth them? Where lies the pleasure, that thus inchants them, and puts them so beside themselves; that they think nei∣ther of God, nor of any thing else that is worthy of them; but of this alone? See Annot. [b]

3. I sought in mine heart to give my self unto wine (yet ac∣quainting mine heart with wis∣dom) and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven, all the days of their life.

3. I deliberated therefore with my self about a middle course of life; which should neither be al∣together studious, nor altogether voluptu∣ous, but a mixture of both: and in pursu∣ance of this counsel

entertained my self freely, with all the delights of feast∣ing and banquetting; yet so, as not to lose my acquain∣tance with Wisdom, but to keep my mind so intent upon it, that Folly might not have its full swing; but find a check upon it, till I might make a sufficient tryal, whe∣ther herein lay, that so-much-desired Good which men should propose to themselves, and prosecute all the time of their stay in this World. See Annot. [c]

4. I made me great works, I builded me houses I planted me vineyards.

4. For which end, I raised, with exquisite Art, the most stately and majestick works that could be contrived, for the pleasure of all the senses: As first of all, I built my self a most magnifient Palace, and other goodly Houses; which when I had elegantly ador∣ned and sumptuously furnished, I proceeded to plant about them, in a beautiful order, the choicest Vines (VIII. Cant. 11.) which, besides the fragrant smell (II. Cant. 13.) and the lovely sight, wherewith they entertained me abroad, afforded the most generous Wines for my table at home. See Annot. [d]

5. I made me Gardens and orchards, and I planted trees in them of all kind of fruits.

5. To which I add∣ed delicious Gardens, full of various Flow∣ers, Herbs and Plants for all the Seasons of the Year; and then spacious Forests and Parks, or rather Paradises of Pleasure, wherein, be∣sides other delights, were lovely Shades and Coverts for all sorts of Beasts: nor were Orhards wanting stored with all kinds of Fruit-Trees, which either this, or other Coun∣tries could afford. See Annot. [e]

6. I made me pools of water, to water therewith the wood that bringeth forth trees.

6. And that no∣thing might be want-in to the perfection or preservation of these places, I made with great charge, and no less Art, either Fountains, or Cisterns, or Pools of Water: not on∣ly for delight and for Fish, but to serve instead of Rain; to water the Flowers and Herbs, especially the young Nurseries of Trees; that they might not die with Drought. See Annot. [f]

7. I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cat∣tel, above all that were in Jeru∣salem before me.

7. All which re∣quiring the care of a great many persons, I purchased Servants, both men and wo∣men, in great abun∣dance; of whom I had a multitude of Children born in my house, whom I employed in look∣ing after my other possessions, which I had in Herds and Flocks of greater and lesser Cattel: which were so nu∣merous, that I killed every day for my Family ten Oxen crammed in the Stalls, and twenty Oxen out of the Pa∣stures, with an hundred Sheep (besides, Harts, and Roe-Bucks, and Fallow-Deer, and fatted Fowl, to say no∣thing of other provision, 1 Kin. IV. 22, 23.) and yet, such was the plenty, my Stock did not decrease, because a new Brood grew up continually, in such abundance, as the like had never been seen in our Country, before my days. See Annot. [g].

8. I gathered me also silver and gold, and the peculiar trea∣sure of kings and of the provin∣ces: I gat me men-singers and women-singers, and the delights of the sons of men, as musical in∣struments, and that of all sorts.

8. By which and divers other means (1 King. IV. 21. X. 21, 22, 23, &c. 2 Chron. IX. 24.) I laid up vast Treasures of Silver and Gold and Jewels, and all that was choice and pre∣cious in other Kingdoms; especially in those Provinces, which were subject unto me, which were great and ma∣ny (1 Kin. IV. 24.) out of whom I picked also the sweet∣est voices that could be found, both of Men and Women; together with the rarest Songs and Hymns, composed by the best Masters in the World; and all sorts of Instru∣ments of Musick: than which nothing is more charming among the Children of men, either to lay them asleep when they would go to rest, or to recreate their spirits when they are tired with business; to banish melancholy when they are oppressed with sorrow, and to augment their pleasure when they would be merry: being no less fit to wait upon Feasts, than they that attend at the Table. See Annot. [h].

9. So I was great and in∣creased more than all that were before me in Jerusalem; also my wisdom remained with me.

9. Thus I was not only great in place, and power, and rich∣es, but, by such means as these, added splendor also to my greatness, and made it more conspi∣cuous and illustrious: and (which is still more glorious) I was not greater in any thing than in Wisdom; which was not undermined by all these pleasures, but, when they were in danger to dethrone my Reason, this settled it again in its former State and Authority. See Annot. [i].

10. And whatsoever mine eyes desired, I kept not from them, I withheld not my heart from any joy: for my heart rejoy∣ced in all my labour, and this was my portion of all my labour.

10. And on the o∣ther side, my Wis∣dom did not lay such restraints upon me, but that I took the liberty to please my eyes, and all my sen∣ses, with every thing that fell within the wide compass of their desires: It did not deny me any joy to which I had a mind; but taught me rather to reap this as the sweet fruit of all my labours: there being nothing (it showed me) that came to my share of all that I had gotten with so much care and dili∣gence, but only the free enjoyment of it; without which I had as good have been without it. See Annot. [k].

11. Then I looked on all the works that my hands had wrought, and on the labour that I had la∣boured to do: and behold, all was vanity and vexation of spi∣rit, and there was no profit un∣der the Sun.

11. But then, af∣ter I had considered seriously, how small a thing this pleasure was, how short, and how often interrupt∣ed, and laid in the balance against it, all the time I had spent and the pains I had taken, in contriving these magnificent Buildings, Gardens, Paradises, and all the rest; it seem∣ed to me as nothing: and I cannot but leave this Obser∣vacion behind me, That all this is empty and unsatisfying to the Spirit of man; and there is also much vexation and torment in it, to see how cross things go, many times, to

our desires, how negligent they are who should look after such great works as mine were; but especially in this, that a man can reap so little benefit and so transient, from such vast and long labours, v. chap. I. v. 3, 14. See Annot. [l].

12. And I turned my self to behold wisdom, and madness, and folly: for what can the man do, that cometh after the king? even that which hath been al∣ready done.

12. Wherefore I began to reflect upon my former thoughts, and to turn them back again towards Wisdom, as the only Good of man (ch. I. 13, 17.) and especial∣ly that Wisdom which moderates our pleasures, and keeps them from running into madness and folly (and who is there that can give a better account of this than I? who have had such advantages above any private man to know the History of former times, as well as of my own; that I am confident, they who come after can pass no other judgment upon things, than I do now.)

13. Then I saw that wisdom excelleth folly, as far as light ex∣celleth darkness.

13. For I clearly discerned, that there is as wide a diffe∣rence between Wis∣dom and Folly; as there is between the light of the Sun, which beautifies the whole World, and shows all things distinctly to us; and the darkness of the Night, which wraps up all in dismal confusion, and hides even our dan∣gers from us.

14. The wise mans eyes are in his head, but the fool walketh in darkness: and I my self per∣ceived also, that one event hap∣peneth to them all.

14. Whence it is, that a Wise man, having this light in his mind, looks be∣fore him and round about him; which makes him cautious and well aware of dangers, into which a blundering Fool, whose mind is blinded with the sottish love of pleasure, falls rashly and inconsiderate∣ly: And yet with all his circumspection (so imperfect are all things here, in which we place our happiness) the wisest man is not able to avoid a great many calamities, which are common to the whole race of mankind.

15. Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.

15. Which reflecti∣on made me sigh, and think with my self; if notwith∣standing this excel∣lence of Wisdom a∣bove Folly, the very same Diseases, loss of Children and Friends, and innumerable Casualties, hap∣pen unto me, even unto me who know so much, that there do unto a Fool; to what purpose have I taken all this pains, and studied so hard to be wiser than he? and upon this review of all that Wisdom can, and cannot do for us, I concluded again the second time, that there is a Vanity also in this; which makes it uncapable of giving us full satisfaction. See Annot. [m].

16. For there is no remem∣brance of the wise more than of the fool for ever; seeing that which now is, in the days to come shall be forgotten: and how dieth the wise man? as the fool.

16. For as both wise and foolish are alike subject unto Death, so, when they are dead, their Names live not long after them, but they and all their famous at∣chievements are forgotten; there being few of those things which are now done, that will be so much as thought of in the next Generation; much less in future Ages, when the Memory of them will be utterly lost, and cannot be recovered: and is not this a lamentable Case, that a Wise man hath no more privilege than a Fool, either from Death, or, from its inseparable Compa∣nion, Oblivion? See Annot. [n].

17. Therefore I hated life, because the work that is wrought under the sun is grievous unto me: for all is vanity and vexa∣tion of spirit.

17. This put me quite out of love with life, because the toil and labour of it is so great and grievous; and the pleasure it yields, either interrupted and spoiled by many unforeseen accidents, or quite taken away by Death, which leaves no footsteps of us behind us: for nothing is constant, or of long continuance, nothing solid, nothing satisfactory

here, but all our enjoyments leave us as empty, as he is that feeds only upon the Wind; nay it torments us to see that we must take great pains too, for such vain and fading things, chap. I. 14.

18. ¶ Yea, I hated all my la∣bour which I had taken under the sun: because I should leave it unto the man that shall be after me.

18. And besides all this, there are other Reasons which made me despise all those goodly Structures which I had erected, and those beautiful works which I had contrived (v. 4, 5, 6, &c.) because, as I cannot keep them long my self, so I must leave them to I know not whom; to a Stranger, perhaps, who without any pains of his, enjoys the fruit of all my labour.

19. And who knoweth whe∣ther he shall be a wise man, or a fool? yet shall he have rule o∣ver all my labour, wherein I have laboured, and wherein I have shewed my self wise under the sun. This is also vanity.

19. Or if my Son succeed me in the possession of them, there is no man can assure me, whether he will wisely pre∣serve and improve what I have gotten, or foolishly squander all away; in short, whether he will prove a worthy or an unworthy Inheritor of my labours: And yet, such as he is, he must have an absolute power over all that I leave, to dispose of it as he pleaseth; and sottishly perhaps to waste in a little time, what I with prudent care and diligence, have been heaping up all my life long. This is a great addition to humane misery; and renders even the Study of Wisdom very vain, which cannot find a re∣medy for these evils.

20. Therefore I went about to cause my heart to despair of all the labour which I took under the sun.

20. Which are so great, that, instead of pursuing my de∣signs for this World, I turned my thoughts the quite contrary way; and, like one perfectly tired, I concluded it best to leave off all further cares about any thing here; despairing to reap any satisfaction from all my

labours; particularly, to attain any certainty what kind of mun he will be who shall inherit them.

21. For there is a man whose labour is in wisdom, and in knowledge, and in equity: yet to a man that hath not laboured therein, shall he leave it for his portion. This also is vanity, and a great evil.

21. For what hath happened to others, may to me; who have observed a man no way defective, either in wise contrivance, or prudent manage∣ment, or upright deal∣ing, but as eminent for honesty, as he was for diligence; whose Estate fell to the share of an idle person, nay, of an ignorant, silly, unjust and ungrateful wretch; who prodigally consumed upon his lusts, that which cost him no pains, not so much as a thought to acquire. This likewise it cannot be de∣nied is not only a dissatisfaction, but a torment, nay, a great torment, to the mind of man.

22. For what hath man of all his labour, and of the vexa∣tion of his heart wherein he hath laboured under the sun?

22. Who may well say, To what pur∣pose is all this toil of my Body, and these solicitous thoughts and anguish of my mind? For all that a man can enjoy himself of the anxious labours wherein he spends his days, amounts to little or nothing; and what comfort hath he in thinking who shall enjoy the fruit of them hereafter?

23. For all his days are sor∣rows, and his travel grief; yea, his heart taketh not rest in the night. This is also vanity.

23. And yet, such is our folly, there is no end of our cares; for we see many a man whose life is no∣thing but a mere drudgery; who never is at leisure to enjoy any thing that he hath, but still engaged in one troublesome employment or other to get more: which he follows so eagerly, as if it were his business to disquiet and vex himself, and make his life uneasie to him; being not content with his daily toils, unless he rack his mind also with cares in the night, which invites him to take some rest. This is so void of all reason, that nothing can be imagined more vain and foolish.

24. ¶ There is nothing bet∣ter for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.

24. Nor can any man reap the benefit of his labours, but by studying first to free his mind from over∣much care and anxi∣ous thoughts: and then (instead of heap∣ing up perpetually for his Heirs) by allowing himself a moderate and decent use, of all that he hath gotten by his honest labours; cheerfully communicating them with his friends and neighbours; and lastly (in order to these) by being truly and devoutly religious, acknowledging God to be the Donor of all good things: from whose bountiful hand proceeds even this power, both to enjoy all a man hath with a quiet, peaceable, and well-pleased mind, in the midst of all the troubles of this life; and, in conclusion, to leave all, with the like mind, unto those that shall come after him.

25. For who can eat, or who else can hasten hereunto more than I?

25. For the truth of which, you may rely upon my expe∣rience; who, when I could have hoarded up as much as any other man, chose rather freely to enjoy the fruit of my labours; and was as forward to spend, as ever I was to get: but must ac∣knowledge this to be the singular Grace of God to me; who preserved me from that great folly of neglecting my self, for the sake of I knew not whom.

26. For God giveth to a man that is good in his sight, wisdom, and knowledge, and joy: but to the sinner he giveth travel, to gather, and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.

26. For this is a Blessing which God reserves for him whom he loves; whose sincere piety he rewards, with Wisdom to judge when, and with Knowledge to under∣stand how, he should enjoy, and take the comfort of, all he hath; especially with inward joy,

satisfaction of heart, and tranquillity of mind, in this favour of God to him; whereby the troublesome affairs of this life are tempered and seasoned: But he delivers up him that regards not God, to the most cruel Tormenters, which are his own unsatiable desires, and anxious cares, with busie labours and incessant pains, to encrease his Estate without end, and to heap up vast Treasures, which God disposes afterward to those who approve themselves to Him, in a pious, just, and charitable life, with con∣tented minds.

Now what a vanity and vexation is this also to a Sin∣ner, to get Riches for those to whom he never designed them? Nay, it is a sad thought to a good man that if his Son be not vertuous, the Estate he leaves is not likely to prosper with him. See Annot. [o].

ANNOTATIONS.

[a] V. 1. Thus Themistocles, Lucullus and others (as Melancthon observes) being wearied in their at∣tendance upon publick affairs, by many unprofitable contentions, nay, by the ingratitude of the people, delivered up themselves unto pleasures; as better than their ill bestowed pains.

[b] V. 2. Laughter] The censure he passes upon this makes it necessary to expound it of such dissolute and frantick mirth, as I have mentioned in the Para∣phrase.

[c] V. 3. gave my self] The word in the Hebrew (as the Margin of our Translation informs the Reader) imports something of extension; as in other places of Scripture, Psal. XXXVI. 10. because when men indulge themselves very liberally in eating and drinking, the Blood boils and rises, the Veins swell, and the Skin of the whole Body is distended.

Lay hold on] The word signifies not simply to appre∣hend; but to keep under restraint what we have seized. As the Philistins are said to have taken

David (had him in their power) in Gath; in the Title of Psal. LVI. Thus I have expounded it here, as most agreeable to the sense of the place.

[d] V. 4. great works] includes all that follows, to the end of v. 8. consisting, either in Buildings, or in Plantations, and Water-works belonging to them, or in his Houshold; or his Stock upon his Land; or his Exchequer, and Magazines; or in things that were for mere state and magnificence, viz. Royal Furni∣ture; or in great variety of vocal and instrumental Musick; to which some add, a kind of Seraglio of the most beautiful Women that could be found: though for this last there is no ground to think it here mentioned; but what lies in two hard words, of which I shall give an account presently.

[e] V. 5. gardens] The Hebrew word Gennoth some will have to be properly places for Flowers, Herbs, Sallets, and all manner of Fruit-Trees: and Par∣desin, which we translate Orchards, to be only Woods, Forests, or Parks. Of which there is no certainty; for this last word Pardesin is used but twice more in the Holy Scripture; and in the first of those places, we translate it Forests, II. Nehem. 8. and in the other, IV. Cant. 13. it signifies a place were Pomegranates grew. And therefore it indifferently signifying either of these, I have expres∣sed both in the Paraphrase. And, if we judge of such places by what the Greeks (from this word) call a Paradise, they were so large, as to compre∣hend not only all sorts of Trees, both Fruit-Trees and others (such as Cedars, Cypress, &c.) but Foun∣tains, and Fish Ponds, and Aviaries, and Walks, for all kind of Beasts, both wild and tame: in short, whatsoever could make a place pleasant, either by Nature or Art:

[f] V. 6. pools] The word Berecoth carrying in it the Notion of Blessing, some Interpreters will have

it to signifie, places filled and supplied by the great Blessing of Rain. But there is no reason for this limitation, it being as capable to signifie any Lake, or large hollowness in the Ground, or upon it, for the reception of Water, either from the Clouds, or from Springs, or from Rivers: which are beneficial for sundry uses, as I have expressed it in the Para∣phrase.

[g] V. 7. Though the word Bakar properly belong to Oxen and Cows; yet we well translate it, the greater sort of Cattel, comprehending Camels, Asses, &c. In like manner Tzon is commonly used for Sheep, but comprehends Goats also; and therefore is well translated by us, the lesser sort of Cattle. All which both great and small are comprehended under the general word Mikneh, which we translate Possession.

[h] V. 8. peculiar treasure] The word Segullah sig∣nifies either the things themselves that are rare and precious; or the place where such things are reposi∣ted and kept, viz. a Treasury.

But the greatest difficulty in this Verse, and indeed in this Chapter, is to tell what is meant by Siddah and Siddoth; which he calls in the Conclusion of this Description of his Magnificence, the delights or delicious pleasures, of the Sons of men. These Bochartus hath probably conjectured to be most excel∣lent Composition in Musick, or most elegant Verses, set by a rare Artist among the Phaenicians, called Sido, to the most ravishing and melting Notes. And therefore I have not so much as taken notice of their Interpretation, who deriving these words from an Original signifying spoil and devastation, understand hereby beautiful Women, taken captive in the Wars: of which the King had the first choice, as he had of the rest of the spoil. For there were no Wars in his time, till the latter end of his reign;

and then he was rather worsted, than victorious. Some indeed, to keep this sense, derive it from Sad∣daim the Breasts or Paps; because no small part of Womens beauty (which they would have to the de∣lights here spoken of) consists in the fine shape and decent position of this part of their Body. But this seems to be far fetcht; and therefore I have let it, and divers other Interpretations, alone: and only expressed the sense of our own Translation, which takes these for Musical Instruments; and those of such extraordinary sweetness, that they left no part of a mans soul untoucht, nor room for any other pleasure (so some derive it, from a word signifying abun∣dance) and had some regard to the LXX, who understand it of such as waited upon him at the Ta∣ble (Cup-bearers, and such like Officers) where Musick also was seldom wanting, but made a part of the entertainment of great persons; as I have ex∣pressed it in the Paraphrase.

[i] V. 9. my wisdom remained] For it was not the manner of Great Men, in ancient time, to pass their Feasts only in eating and drinking, and, after the sottish Custom now, to send the Cups going round, when all was taken away: but to spend the time in pleasant, but learned, Discourses, or in telling Sto∣ries, or propounding and resolving Questions; which might whet the Wit, and form mens manners, or open the Secrets of Nature; and at the same time both refresh and instruct the mind. As we see at Samson's Marriage-Feast, he propounded a Riddle to be unfolded, concerning the Generation of Bees, out the Carkase of a Lyon. In Plutarch's Symposiacks, there are abundance of such merry, and learned Questi∣ons resolved. And Athenaeus in his Diepnosophists, hath exerpt the Flower of all Arts, and Authors, Poets, Philosophers, and Historians; in Virgil also at the end of his First Book of Aeneids, Jopas is

introduced singing a Philosophical Song (at the Feast which Dido made) concerning the Motions of the Moon and the Sun, and in short, of all that Atlas, that most famous Astronomer, had taught. And in another place, Aeneas himself relates the Destruction of Troy.

[k] V. 10. my portion] Though Wisdom thus bridled his pleasures, yet it did not restrain him from such a free and plentiful enjoyment of them, that there was no sort which he did not taste as highly of, as was possibly; without making himself a mere Fool. This he calls his portion, by a Metaphor taken from Inheritances; which being divided into parts, every one of the Children had his part given him; or from Lots, which as they were used among Merchants, so sometimes in the dividing of Inheritances: when the Heirs could not agree among themselves, about the aequality of the portions which were set out for them.

[l] V. 11. I looked] Having considered the value of this portion, he could not say it was much worth; but rather that there was very little in it: and there∣fore he here prefers Wisdom much before all this plea∣sure: and still far more before sottish and mad plea∣sure, v. 12.

And yet, for all that, after he had taken the benefits of Wisdom into a second consideration, v. 13, 14; he could not but conclude again, that there is a Vanity in that also. Which is threefold; as there are three ends for which men study Wisdom. First, That they may provide for their safety and security: Secondly, That they may commend their Names to Posterity; or Thirdly, That they may leave to their Children, what their singular Prudence, and great diligence hath gathered together. But all these he shows are vain Designs.

[m] V. 15. hapned] For instance, he represents here, how all Mankind, Wise and Fools, are alike liable to the same casualties, and many incoveniences, which are common to every one of us in this life. Which the Lord Bacon (in his IV. Book of the Ad∣vancement of Learning, chap. 2.) extends to such Considerations as this; that

in all times, Witches and old Women, and impostors, have been Rivals and Competitors, in the reputation and opinion of the multitude, with the ablest Physicians; and contended with them for the fame of Cures. Nay, the impostor bears away the prize, and Vertue lies under the censure. Such is the weakness and credu∣lity of men, they prefer a Mountebank, or a Witch, before a learned Physician: which the Poets observ∣ed when they made Aesculapius and Circe, Bro∣ther and Sister; both Children of the Sun. And what follows from hence, but that Physicians say to themselves, as Solomon in another case, It befalls to me, as it doth to the Fool; why should I labour to be more wise?

It discourages them, that is, in their Profession.

[n] V. 16. no remembrance] And then for the other two (mentioned above, k) he observes how short-liv'd our memorial is, as well as our selves, v. 16, 17. and that no man can be sure, who shall inherit his labours, or what kind of person he shall be; wise or sottish, good or bad, v. 18, 19. Which he reflects upon a∣gain in the following Verses, with a very heavy heart, that made him weary of life, v. 20, 21. at least of the labour and toil of it, v. 22. the folly of which he represents v. 23. And then concludes the Chapter, with a brief account of the true way to en∣joy all the happiness that this World can afford us: of which we are utterly uncapable, unless we have a sense of God, be devoutly affected towards Him as the Author and Donor of all good things. Which I

have expressed so fully in the Paraphrase, of verse 24, &c. that I may be censured for making it too long; and therefore shall not commit another error, in enlarging it further here.

[o] V. 26. But only observe, that Wisdom and Knowledge in this Verse, do not differ, as they may be thought to do, Chap. I. v. 16, 18. but relate; both of them, to the same thing; only with such a distinction, as I have mentioned in the Paraphrase: or, as others will have it, Wisdom relates to the ac∣quisition of the good things of this World, Know∣ledge to the use; from which prudent fruition flows the joy he mentions together with them. Thus Corranus.

The last words of the Chapter, are referred by all Expo∣sitors, in a manner, only to the condition of the Sin∣ner, which immediately precedes: but since they have a true sense, with respect to all men whatsoever, good and had, I thought it best so to expound them; with regard to the whole foregoing Verse.

CHAP. III.

ARGUMENT.

Upon the mention of God's over-ruling Providence, in the latter end of the foregoing Chapter, Solomon pro∣ceeds from thence to illustrate (in the first part of this Chapter) both those things, of which he had dis∣coursed before, viz. first, the imperfection of hu∣mane Wisdom; which is confined to a certain time or season, for all things that it would effect: which if we neglect, or let slip, all our contrivances signifie nothing. And secondly, That the utmost perfecti∣on at which our Wisdom can arrive in this World, consists in these things. First, In being contented with this order wherein God hath placed all things,

and not disquieting our selves about that which it is not in our power to remedy, or alter; at least, not for the present. Secondly, In observing and taking the fittest opportunity of doing every thing; as the most certain means to tranquility: there being nothing that makes our mind more unquiet, than striving a∣gainst the stream) as we speak) and when the wind is against us, labouring to bring about our ends, and to obtain our desires: and Thirdly, In taking the comfort of what we have at present; and making a seasonable and legitimate use of it: And lastly, In bearing the vicissitudes that we find in all humane things, with an equal mind; because they are neces∣sary and unalterable.

These were the things he had suggested in the Conclusion of the former Chapter; and the beginning of this may have relation to every one of them. And since he had spoken before also (v. 9, 10, of the second Cha∣ter) concerning the moderating of pleasures by Wisdom and of the study of Wisdom by seasonable pleasures; I do not know but he may have respect unto that al∣so: and therefore I have begun with it, in the Para∣phrase.

Castalio goes still further, and thinks the meaning of the first part of this Chapter may be, that it is in vain to expect our happiness in this World: for this is no more the time, and the place for it, than Seed∣time is the Harvest. But we must stay till the next life for it: which is the proper time for complete happiness: here we must be content with a great ma∣ny tears. Which is a pious Meditation, but seems not to be the Scope of Solomon; and therefore I have not touched upon it.

In short, He still continues to enlarge himself upon the two first things, wherein men place their happiness; Wisdom and Pleasure: and comes not to the third, till the middle of this Chapter; where I shall observe it.

1. TO every thing there is a season, and a time to every purpose under the heaven:

1. HOW vain an attempt it is, to obtain the fore∣named tranquillity by fixing our mind upon any one thing in this World; and how necessary it is, to let the study of Wisdom, for in∣stance, and the enjoyment of pleasure, labour and rest, take their turns; God himself hath shown us, by tying us to this order in the course of things: which▪ whether they be natural, or depend upon our will, have their certain, appointed seasons and occasions: upon which all our designs, counsels and endeavours have such a depen∣dance, that if we will not observe them, we shall not only lose our labour, but miserably vex and torment our selves to no purpose. See Annot. [a]

2. A time to be born, and a time to die: a time to plant, and a time to pluck up that which is planted:

2. As for natural things, we see in our selves, that there is a stated time for an In∣fants lying in the Womb, before it can be born; and the time afterward for its growth, and stay in the World; beyond which a man cannot go, but drops into his Grave: And so it is not only with other living Creatures as well as man, but with Herbs, and Roots, and Plants, which we cannot fet and sow at all times; but must take the proper Season, both for that, and for gathering the Crop, when it is come to maturity; or else our pains are ill bestowed, and we find to our sorrow that we have laboured in vain.

3. A time to kill, and a time to heal: a time to break down, and a time to build up.

3. And thus it is in the Diseases of our Body; there is a time when they are so infectious, that they are incurable, or when it is so im∣proper to administer Physick, that it doth no good, but cer∣tainly kills; whereas at another time, those very remedies prove effectual means, to restore our health unto us: And so it is in other Structures, as well as our own Bo∣dies; there is a time when it is more proper to break down a Building, than it is to raise it; and when Houses are built, there are seasons for repairs, and sometimes

for pulling them down and erecting them anew, or else they will not stand. See Annot. [b]

4. A time to weep, and a time to laugh: a time to mourn, and a time to dance:

4. Other alterati∣ons, also there are in humane life, which sometimes naturally move our tears; and at another time our laughter: any, there are times not only for tears, but for the bitterest la∣mentations, which the Funerals of our dearest Relations, or the publick Calamities require; and again, there is a time (at a Wedding suppose) which provokes us so natu∣rally, not only to be merry, but, to leap and dance for joy, that it would be as absurd then to bewail our selves, as it is to dance about the dead Bodies of our Friends.

5. A time to cast away stones, and a time to gather stones toge∣ther: a time to embrace, and a time to refrain from embracing.

5. And in the Plan∣tations which we make, there is a time when it is fit to pick up Stones, and throw them out of our Vineyards, or Fields of Corn; and there is another time, when it will be as necessary to ga∣ther up the same Stones again, to make a Fence about those Vineyards or Fields, or to repair the High-ways; And as it is in these natural things, so it is in those that depend upon our own disposal; there are Seasons proper for Husband and Wife to enjoy the ends of Marriage; but there are other times, when they ought to refrain, and deny themselves even these otherways innocent pleasures.

6. A time to get, and a time to lose: a time to keep, and a time to cast away.

6. In like manner, in our traffick and commerce one with a∣nother, there is a time of gaining much; but there are other times, when a man must be content to lose by his Commodities: sometimes also it is fit for him to lay up, and keep what he hath got∣ten; but at another time, it will be as fit for him to spend or to give way to those that need it.

7. A time to rent, and a time to sew: a time to keep si∣lence, and a time to speak:

7. In direful dis∣asters also, as when God is blasphemed, it becomes us to rend

our Garments; but after a certain time, it will be as be∣coming to sew up the rent again: and, as on other occa∣sions, the proper times for holding ones peace, or for speaking, are to be abserved; so in great grief, it is to no purpose to administer comfort, till the passion be a little over; and then discourse will be as seasonable as silence was before, II. Job 13. IV. 1, 2.

8. A time to love, and a time to hate: a time of war, and a time of peace.

8. To conclude, love it self may turn into hatred; so that they who are now well-affected towards us, may prove our Enemies; or those in whose Company we now delight, there may be reason hereafter to avoid: And the like turns there are in publick, as well as in private Affairs; there being just causes sometimes for making War; and then, such a change in the state of things that, it is greater Wisdom to conclude a Peace.

9. What profit hath he that worketh, in that wherein he la∣boureth?

9. And therefore, why do we fansie any thing to be setled, fixed and constant, here in this World; unless it be these opposite Changes? Or to what purpose is all our labour and travail for any thing, out of the Season proper for it? And what great matter is it that we then get; since we must expect ano∣ther Season to part with it? See Annot. [c].

10. I have seen the travail which God hath given to the sons of men, to be exercised in it.

10. For that which I have observed from all this is, That God hath made it our busi∣ness to mark the times and seasons, that are fit for the do∣ing all things, which hath great trouble and anxiety in it: and there is a further trouble, that after we have done what we desired, we must submit to that time and season, which will undo all again.

11. He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.

11. And, though we are not wont to be satisfied with this vicissitude of things yet, God no doubt, hath disposed them

thus most wisely; and there is such a beautiful order ap∣pears in several contrarieties (as for example, of heat and cold, of day and night) that we may well conclude there is so in all manner of events, though never so opposite; which God also hath given us Wisdom to discern, in part; having endued man with the understanding of the present state of things, in the Age wherein he lives: yet as that is imperfect (it being beyond our skill to know when our industry will succeed, and when a change will come) so he is not able to find out what respect the present changes have to the times that are gone before, and to those that are yet to come hereafter; and so cannot give an exact account of the Government of God, because he sees not the beginning, and the progress, and the conclu∣sion of every thing that comes to pass. See Annot. [d].

12. I know that there is no good in them, but for a man to rejoyce, and to do good in his life.

12. Wherefore long consideration and ex∣perience assure me, that, leaving these fruitless enquiries and vexatious cares about the future, the only happiness that is in our power, is to make the best we can of our present condition: rejoycing that things are so well with us, and being solicitous for nothing in this World, but to obtain a good hope in God, by living piously and vertuously, and doing good to others with what we have; and this, not remisly and by fits, but seriously and constantly, as long as we live. See Annot. [e].

13. And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.

13. And if a man have arrived at so much happiness, as not to deny himself the use of what he hath at present, out of a vain fear of wanting in time to come; but can so freely and cheerfully enjoy the fruit of his honest labours, as to be well satisfied in the midst of all the inconveniences of this life; let him not ascribe it unto his own Wisdom, but thankfully acknowledge the great Goodness of God herein: For it is a singular gift of his, to be able with a quiet and contented mind, to take the comfort of those Blessings, which God's Bounty hath bestowed on us, Chap. II. 24.

14. I know that whatsover God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doth it, that men should fear before him.

14. And, on the o∣ther side, it is not on∣ly very foolish and vain, but a great Plague, to be dis∣contented that things go otherways than we desire; for, certain it is, God hath settled them by such an eternal and immu∣table Law, in that course and order before described, (v. 1, 2, 3, &c. in which nothing is superfluous, nothing wanting) that it is not in the power of man, to make the least alteration, one way or other: therefore we must alter our selves, and not murmur that we cannot change the course of things; which God hath thus immoveably fixed, not to make us miserable, by fretting at it, but hap∣py, by reverent submission to the Divine Government; and humble patience under those troubles, which we can∣not honestly avoid; and a due care not to offend the Di∣vine Majesty; whose Will shall be done one way or other if not by us, yet upon us. See Annot. [f]

15. That which hath been, is now; and that which is to be hath already been, and God re∣quireth that which is past.

15. This alone is sufficient to silence all our unprofitable, as well as undutiful, complaints, about that which hath always been, and ever will be. For we, in this present Age, are subject to no other Laws, than those by which God hath governed the World from the beginning; nor will the next produce any other me∣thod, than that wherein He hath already proceeded: but, though that which succeeds thrust out what went before, it brings the very same things about again; as constantly as Spring and Fall, Summer and Winter, return in their Seasons.

16. ¶ And moreover, I saw under the sun the place of judg∣ment, that wickedness was there: and the place of righteousness, that iniquity was there.

16. But, beyond all this, it is lamen∣table to consider, how that which God hath provided as a remedy for a great many evils which we bring one upon another in this

World, is quite perverted; and turned to be it self the greatest evil of all other. The Power and Authority, I mean, which is committed unto men of great Place, Wisdom, and Dignity: who lean so much to their own affections, that I my self have observed nothing but cor∣ruption, in the highest, as well as lowest Courts of Judi∣cature: for, whether mens lives or their estates were con∣cerned, such unjust Sentences were pronounced (to the condemning the innocent, and acquitting the guilty, &c.) that I could not but conclude, There is nothing more dangerous, than for a man who hath not that fear of God before his eyes (which I now mentioned, v. 14.) to be advanced unto honour, and intrusted with power. So vain are they that place their felicity in these. See Annot. [g].

17. I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose, and for every work.

17. For, so rooted is this impiety in the hearts of men, and such Arts there are to defeat the best en∣deavours to redress it, I could bring my thoughts about this matter, to no other issue but this (in which we must all be satisfied) that there is a supreme Judge of all, who will in due time make that difference between men and things, which we cannot do now; ab∣solving and rewarding the righteous, and condemning and punishing the wicked: for as there is a time, I observed before, for all other things, so there is for this; they that govern the World have their time now, for con∣triving and acting what mischief they please; but He will take a time hereafter, of calling them to an account, for the injustice they designed, as well as did in the Courts of Judgment. See Annot. [h].

18. I said in my heart con∣cerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.

18. But in the mean time, I could not but think the con∣dition of Mankind, especially of the poor∣er sort of them, to be very deplorable; which made me fetch a deep sigh and wish to God, that

He would be pleased to lay these Great men open, and manifest to themselves and make them sensible, that they have no reason to look down with so much contempt upon others; much less treat them like Beasts, destined to the slaughter: for, were they stript of their external Pomp and Power, they are so far from excelling other men; that, in many regards, they do not excel the very Beasts. See Annot. [i].

19. For that which befalleth the sons of men befalleth beasts, even one thing befalleth them: as the one dieth, so dieth the o∣ther, yea, they have all one breath, so that a man hath no pre-eminence above a beast: for all is vanity.

19. For, as the Beasts are subject to many accidents which they think not of, so are all Man∣kind; who can no more foresee several things that happen to them, than the Beasts themselves; or, if they herein differ from them, that they can better defend themselves from some things that befal them; yet, there is one thing, which makes them all equal; and that is, Death: For both Men and Beasts, not only grow old, but die alike; and while they live, one sucks in no other Air, than the other doth; which when they can no longer breathe, a man remains as much an unprofitable lump and putrid Carkase, as a Beast: and therefore herein can pre∣tend to no preheminence, above other inferiour Creatures; but they are both equally vain and perishing.

20. All go unto one place, all are of the dust, and all turn to dust again.

20. And being dead, their Bodies are resolved into the same Principles, out of which they sprang; so that herein they are both alike a∣gain: for Man, as proud as he is, derives his Body from no higher Original, than the Dust; the very same Dust of which the Beasts are made; into which they both, Men and Beast, must return again at the last.

21. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?

21. As for the Spi∣rit, which makes all the difference between the Beasts and us, that is invisible; and

where shall we find a man, especially among those Great Persons (spoken of before) who seriously considers it? and believes that the souls of all mankind, go to God that gave them (XII. 7.) to be judged by Him (v. 17. of this Chapter,) whereas the Souls of Beasts perish with them? No; herein they differ not at all from Beasts, that hav∣ing buried their minds in brutish pleasures, they have no more sense of a future life than they; but imagine that their souls die together with their bodies.

So senselesly stupied are they, that trample upon the rest of Mankind; and yet have such ignoble thoughts of them∣selves, that they imagine their very souls are no longer∣liv'd than a Beast. See Annot. [k].

22. Wherefore I percieve that there is nothing better than that a man should rejoyce in his own works; for that is his portion: for who shall bring him to see what shall be after him?

22. And therefore (considering that our Bodies have no privi∣lege above the Beasts, and that Mankind are so liable to be a∣bused by those who should protect them, v. 16, 19, 20.) I was confirmed in my former Opinion (II. 24.) that it is best for a man, herein also to imitate the Beasts; by enjoying freely the good things God hath blessed him withal, and taking all the comfort he can find in them at present, without solicitous care about the fu∣ture: For this is all he can be sure of; it being in no mans power to secure him, he shall enjoy that hereafter, which he makes no use of now; much less, when he is dead, can he be brought back again, to take any pleasure in the fruit of all his labours, or see what becomes of them.

ANNOTATIONS.

[a] V. 1. season] The Hebrew words Zeman and Gneth, signifie either that point of time, when things, being ripe, come forth of themselves, by the constitution of their several Beings; as all natural

things do: or that occasion which serves our vo∣luntary actions; and is fit for effecting what we design. The Hebrews observe that Solomon here reckons seven opposite Seasons, of each sort: as a complete demonstration, by induction, of the truth of this General Proposition in the first Verse. Which bolds good even in Vertue it self: which is not pro∣per, but in its place. For Fortitude hath not always been successful, (as the Lord Herbert observes) nor Temperance safe; nor Justice opportune: the fury and insolence of the outragious people, having in some insurrections grown to that excess; that is hath been greater Wisdom to pass by a while, than to punish them. And it is very apparent also in our Councels, when they are conducted merely by humane Wisdom; which is not able, without a Divine direction, to chuse the most fortunate (as we call them) and happy Seasons for undertakings. Brutus, Cicero, Hertius Pansa, all thought to restore the ancient estate of the Roman Commonwealth (as Melancthon notes) but were deceived; and after the same manner many are still, and will always be deceived. Then businesses proceed, when we obey his Divine directions, and He assists: and yet then sometimes more, and some∣times less difficultly.

[b] V. 3. kill] In the third Verse I have taken the liber∣ty of following my own Judgment in expounding the first part of it: which I have not referred to punish∣ing and sparing Offenders, as Interpreters do; but to the condition of Diseases that are in our own Bodies. For, though the other be an excellent sense, yet, this seems to be more agreeable to the Wise mans meaning. Because he is hitherto speaking of things Natural; and the word heal also directs rather to that sense, which I have given of killing, than the common one. The same may be said of the next part of the Verse; there being a craziness in Buildings, as well as in

the Body of man: and some Weather so improper to raise a Fabrick, that the parts will not hang toge∣ther; but that which cements them moulders so fast away, that that time were better spent, in pulling down an house, than in building it up.

As for the rest of the Calender or Ephemeris (as the Lord Bacon calls it) which the Wise man hath made of the diversities of times and occasions for all actions; I need give no further account of it here, than I have done in the Paraphrase.

[c] V. 9. What profit] Nor is it hard to expound the inference he makes in this Verse, from the foregoing induction: which I have expressed as fully as I could in the Paraphrase; and more largely in the Argu∣ment of this Chapter. Gregory Nazianzen thinks, he only intends to reflect upon the great inconstancy, as of all earthly things, so of humane actions (some∣times, for instance, men are madly in love with a Woman, and in time they as much hate her; now they are eager to get, and at another time they pro∣fusely spend, sometimes they kill, and sometimes are killed, sometimes do nothing but talk, and at another time have not a word to say, &c.) and therefore all his labours are vain. But I have extended it fur∣ther, with a respect to other things, which the fore∣named induction suggests to us.

[d] V. 11. world in their heart] There is greater difficulty in this Verse, if we connect it with the rest of the Discourse; as we ought to do. Which I have endeavoured to explain by taking the word Haolam, the World; for the present state of things, in this Age wherein we live (which is a genuine sense of it) whereof God hath given us some understand∣ing; but not so perfect as to be able to give an ac∣count, of the reason and scope of every thing, that we see happen in this World; because we are ignorant of what went before, and of what will

follow after, when we had or shall have no Being here.

It is commonly understood of the works of Nature. And in this sense the Lord Bacon (in the beginning of his Book of the Advancement of Learning) hath admirably expounded it; in this manner: In these words, He hath placed the world in mans heart, &c.

Solomon declares not obscurely, that God hath framed the mind of man, as a Mirrour, or Looking-glass, capable of the Image of the whole World; and as desirous to receive it, as the eye is to entertain the light: and not only delighted in beholding the variety of things, and the vi∣cissitude of times; but ambitious to find out and discover the immoveable and inviolable Laws and Decrees of Nature. And though he intimate, that this whole Oeconomy of Nature (which he calls, The work, that God hath wrought, from the beginning to the end) cannot be found out by man; it doth not derogate from the capacity of his mind, but is to be imputed to the impediments of Learning, &c.

There is one Interpreter (Corranus) who by Olam, World, understands the Circular motion of things for the service of man. But I can find no such use of the word any where; else, the sense would be elegant enough, which arises from thence; viz. that this revolution being remote from our knowledge, and a secret to us; who cannot tell, what day or hour it will be: we ought not to trouble our selves about this; but make use of the present, and refer the rest to God.

Melancthon also hath an unusual Interpretation; which is, that God made things so, that we should sweetly enjoy them (that he understands by placing the World in mans heart) but men make the use of them unplea∣sant, by their wandring desires, by their vain solici∣tude,

by their diffidence; which makes them long after new things, and meddle with that which is unnecessary. Like M. Anthony, who when he had gotten the most flourishing part of the Empire, could not be content; but, out of an unquiet Nature, de∣sired the whole, and so lost all. This he makes the sense of the latter end of the Verse; which he thus translates, Man cannot find out the Work of God, neither the beginning nor the end of it Therefore, as I said just now, it is Wisdom to satisfie our selves with what we have; for the present only is that, which is in our own power.

[e] V. 12, 13.] And so it follows in these two Verses; the sense of which Gregory Nazianzen (Orat. LIII.) hath thus briefly expressed, The greatest Good of man, I perswade my self to be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cheerfulness of mind, and beneficence, or doing good to others: and this short pleasure alone the Divine indulgence bestows upon us, if righte∣ousness conduct all our Affairs.

[f] V. 14, 15.] And with this we must rest contented, for with all our toilsome thoughts, we cannot alter the course of things: which God, he here shows, hath immutably setled; on purpose that we should be sensi∣ble of a power above our selves. Which it is our Wisdom to stand in such awe of, as not to contend with it, but submit unto it: that so we may obtain all the favour from Him, which in such a state of things, as his Wisdom hath appointed, can be in∣dulged to us. And here, I think, Melancthon hath very pertinently observed, that Solomon doth not merely recite, the vain complaints and endeavours of Mankind, after the manner of Philosophers and Poets: but lays down a Rule of life, as the best reme∣dy that can be found, for our Disease. Which, is not to trust to our selves, nor to indulge our own curiosity and appetites; but to be sensible of

our own infirmities, to fear God, to obey his commands, to keep within the Bounds of our vocations, to beg and expect the help of God, and to acquiesce in his holy will and pleasure.

[g] V. 16.] Unto these things it is better for us to apply our selves, than it is to endeavour to be great and mighty (which is another vain desire of man, fansy∣ing he can thereby keep off many evils) for few can be at the top of all; and so there must be still greater than we, by whom we may be oppressed: And our vexation will be so much the greater, when with all our power we cannot hinder it. As for those that are in the very highest places (if they have not that fear of God before-spoken of, v. 14.) their power doth but betray them, to do the more mischief unto themselves and others; and thereby encrease the mi∣sery of Mankind. This seems to be the dependance between the foregoing Verses and this. Wherein the Wise man passes to the consideration of the Third thing (mentioned upon Chap. I 12.) unto which some aspire, as the highest happiness, viz. Greatness, Power, and Honour. Which if a man be bad, make him so much the worse himself, and the World by his means: and if he be good, will trouble him ve∣ry much, to find there are many abuses, which by all his power he cannot remedy. For Solomon himself saw several gross impieties committed (as he tells us in this Verse) even by them who were appointed to be the Guardians of mens lives, liberties and enjoyments; which he, as great a King as he was, wanted ability wholly to redress: but still they went on so confidently in their wicked course of perverting Judgment, that he was fain to leave them to be judged by the supreme Judge of all, God Almighty. And if it were so, in the Reign of a good and wise King; what could be hoped for, in the Reign of those who were impious and

injudicious; as most of the Kings of Israel and Ju∣dah were? For such pervert all things, by their co∣vetousness, ambition or folly; so that their Subjects can have no Justice, nor enjoy any tranquility. And besides, they permit (as he shows afterwards, Chap. V.) many corruptions to creep into the Divine Wor∣ship; and ridiculous rather than religious Ceremonies to be introduced, &c. whereupon always follows a great decay of all moral Vertue.

In short; this is a great part of the Vanity and misery, to which we are here subject; that, as Melancthon well notes, there are many things done unjustly, even under just Governours; because they are not able to look unto all things themselves, but must manage them by other men: many of which are negligent, others wicked, and swayed by depraved affections; and yet crafty enough to cover their own guilt. Here is the only comfort, That God notwith∣standing preserves Government, and Political Order; ☜ and in his time will judge, even the Kings and Judges of the Earth.

[h] V. 17.] The last words of this Verse, may, in my judgment, be thus most literally translated out of the Hebrew: There is a time for (judging) every pur∣pose, and every work there, viz. in those cor∣rupt Courts of Judgment: every thing that hath been transacted, in the Judicatures he had been speak∣ing of.

[i] V. 18.] These words, which follow the former, are variously interpreted: but they have a perspicuous sense, if they be taken in coherence with the foregoing (as in reason they ought to be) without fansying, as some have done, that they are spoken in the person of an Epicure. And so I have considered them; as intended to take down the vain opinion those Great Men have of themselves (which makes them tyran∣nize over their Inferiours) by representing to them

(or rather, desiring God would effectually represent to their minds) how little they differ from Beasts: save only in that, which they do not at all value, or re∣gard, viz. their immortal spirits.

The word Lebaram, to manifest them, is commonly expounded of Gods manifesting them unto others; but I have taken it for his showing them to themselves; agreeable to the word that follows, Lireoth, that they might see, &c. The whole may be thus tran∣slated —that God would clear their minds, that they may see, &c. For it comes from a Root which signifies such an accurate separation of one thing from another; that the difference may be perspicuously discerned.

[k] V. 21.] And thus it seems also most reasonable to me, to expound this last Verse, in connexion with all the rest; and to understand the first word of it, Who; concerning those persons mentioned in the be∣ginning of this Discourse. Who among those un∣righteous Judges, &c.

CHAP. IV.

ARGUMENT.

Having considered the power, which many times falls into the hands of unjust and cruel men; he now re∣presents the miscrable estate of those that are subject to them: as a further Argument of the vanity and vexation, unto which Mankind are liable in this troublesome World. And having noted some of the principal mischiefs of this sort (of which I shall give a distinct account in the Paraphrase and Annotati∣ons upon it) he concludes the Chapter with some A∣nimadversions upon the condition of the greatest, nay, and the best of Princes: who are not so happy, as the World is apt to think them.

1. SO I returned, and con∣sidered all the oppressions that are done under the sun: and behold, the tears of such as were oppressed, and they had no comforter; and on the side of their oppressours there was pow∣er, but they had no comforter.

1. BUT I have not yet done with the consideration of the miseries which Mankind suffer; by the abuse of that pow∣er, which is necessa∣rily placed in the hands of some per∣sons for the good of others (III. 16.) For, reflecting again upon it, I observed the innumerable ways that were practised in this World, for the undoing of others; both by violence and exacti∣ons, and by fraud and calumnies (as well as by unjust Decrees) whereby so many were crushed, that nothing was to be seen or heard but the tears and cries, the sighs and groans of such as lay in a desolate condition, and could find no relief; no, not so much as of one to com∣fort them: For such was the greatness of their Oppres∣sors, who had gotten all power into their hands; that as they could not defend themselves against them, so no body else durst express their compassion towards them, much less plead for them; for fear of being served in the same kind themselves. See Annot. [a].

2. Wherefore I praised the dead which are alreadly dead, more than the living which are yet alive.

2. Which made me think it was bet∣ter to be among the dead, who have made an happy escape from all these calamities, than to remain still alive; either to suffer under this tyranny; or to live in perpetual fear of it; or to behold with great grief of heart (but without power to help them) what many miserable Wretches endure.

3. Yea, better is he than both they, which hath not yet been, who hath not seen the evil work that is done under the sun.

3. Or rather (for why should I com∣pare the living with those, who, though they now lie at rest in their Graves, have been heretofore very sorely afflict∣ed?) much more desirable, than either of these, is it not

to have come into the World at all: and so to have had no sense of the miseries, which the dead have formerly felt, and the living now undergo.

4. ¶ Again, I considered all travel, and every right work, that for this a man is envied of his neighbour. This is also vanity and vexation of spirit.

4. For, besides what they suffer from mighty Oppressors, they give one ano∣ther a great deal of trouble; Pride, Am∣bition, Emulation, Envy and Hatred reigning so uncontroulably every where among all Orders and Ranks, all Trades and Professions, that when a man hath taken a great deal of honest pains, in some useful work, and brought it to perfection; in∣stead of gaining credit by it, and being honoured for it, his Neighbours look awry upon him: nay, he is maligned, disparaged and traduced, by those, who either cannot or will not imitate (but only carp at) his ingenious labours. So vain it is to endeavour to excel others in Art or industry; which procure a man ill will, when he looks for thanks and commendations: and such an afflicti∣on it is to a mans spirit, to labour hard for an ungrateful World; who are tormented by that, which should please them; and cannot see any worth in another, but they are vexed within themselves. See Annot [b].

5. The fool foldeth his hands together, and eateth his own flesh.

5. But see now (as a farther instance of the Vanity of Man∣kind) what use some make of this: who are so absurdly foolish, as to be utterly discouraged and to sit down in perfect idleness; because there are such oppressions on one hand from those above them (v. 1.) and such emula∣tions on the other hand, from those that are equal with them, and under them (v. 4.) A wise resolution this! to do nothing, because others do ill; not to satisfie ones self, because others will be displeased: not to satisfie, did I say? nay, he is hunger-bitten, and eaten up with cares how to live; he hath not a Rag to his Back to cover his nakedness; having reduced himself and Family, by his laziness, to extreme penury.

6. Better is an handful with quietness, than both the hands full with travel and vexation of spirit.

6. And though he want not excuses for his folly, yet they are as idle as his sloth: For he senselesly ap∣plies that common Saying to his purpose, One handful with ease, is better than two without it. Which is very true, if rightly understood; and may serve to reprove both him, and those from whom he learns this folly: for as idleness and emptiness alway go together (and therefore he in vain expects to have so much as one handful with∣out labour) so is a moderate Estate gotten honestly with moderate diligence, and enjoyed hand-somely with per∣fect contentment; better than the greatest Treasures gotten by oppression or with infinite toil, and enjoyed with anxious thoughts and fretting cares, and exposing a man either to the hatred or the envy of others. See Annot. [d].

7. ¶ Then I returned, and I saw vanity under the sun.

7. Nor is this all the folly into which men fall, by the fore∣named tyranny and oppression (v. 1.) but, reflecting again upon this Subject, I observed another extreme into which they run; no less void of reason, and of satisfaction than the former.

8. There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his la∣bour, neither is his eye satisfied with riches, neither saith he, For whom do I labour, and be∣reave my soul of good? This is also vanity, yea it is a sore travel.

8. For, as some grow idle, so others grow too scraping and penurious; it being no rare thing to find a man that lives single, and alone, without so much as a Compani∣on, and hath neither Child, nor Brother, nor Kinsman, to make his Heir; and yet he sets no measures, either to his labours, or to his desires, but toils and craves without end: and, which is still worse, as he can scarce find in his heart to allow himself the necessaries, much less the pleasures of this life, so it never comes into his mind to think, who shall be the

better for all this when he dies; and what a madness it is, both to rack his mind with cares, and to pinch his Belly, and deny himself the comfort of what he hath; for the sake of he knows not whom.

This also certainly is not only a senseless and unprofi∣table folly; but one of the greatest plagues and torments of humane life. See Annot. [e].

9. ¶ Two are better than one; because they have a good reward for their labour.

9. How much wiser is he, who not only enjoys what he hath himself; but takes others into his Society, to partake of the good things, that God hath given him? For nothing is more com∣fortable than good Company; as nothing is more dull and melancholy, than a solitary life: And besides, when two or more are adjoined together in common counsel, and mutual help and assistance, they will not only act more cheerfully; but more easily effect their design, and take the greater pleasure in the fruits of their labour. See Annot. [f].

10. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth: for he hath not another to help him up.

10. Or if they have any ill success, or fall into danger, it will only make the singular benefit of fellowship, the more plainly appear; be∣cause they will relieve and rescue one the other: but la∣mentable is his condition, who hath no Friend, no Com∣panion, to reach out his charitable hand to him, when he falls (suppose in o a Pit; none to comfort him, when he is sick; none to testifie his innocence, when he is defam∣ed; or, which is worse, to restore him, when by his own imprudence or negligence, he falls into a sin.

11. Again, if two lie toge∣ther, then they have heat: but how can one be warm alone.

11. And therefore in the very beginning of the World, God did not think fit, to let man be alone, but gave him an Help meet for him: and as two that lie together in the same Bed, cherish one another, by their mutual hear, but it is hard to be

warm alone; so do they that are strong, undaunted, vigorous and cheerful, infuse that courage and comfort, which Silver and Gold cannot give, into those that are of a weak, timorous, dejected or melancholy spirit.

12. And if one prevail a∣gainst him, two shall withstand him; and a threefold cord is not quickly broken.

12. To conclude, we are never more sensible of the benefit of Society, than when we are assaulted by a powerful Enemy; whom we cannot resist alone, but by the help of a Friend may be able to overcome: for as a great many Threds twisted together, are not quickly broken, though a single one be soon snapt asunder; so he that is surrounded by his Children, Friends and Neigh∣bours, will make a better defence, and hold out longer against those that invade his right, than that wretched man can do (v. 8.) who by loving money alone, hath deprived himself of all such succours.

13. ¶ Beter is a poor and a wise child, than an old and foolish king, who will no more be admonished.

13. But it is not Society alone will make a man happy, without Wisdom and Vertue. For who are better attended, and guarded than Kings? and yet the poorest man that is, if he be wise and good, is far happi∣er than the wealthiest Prince on Earth, who foolishly abuseth his power: nay, the towardly Child of a poor man, is much better than such a King, though his great∣ness be made more venerable by his grey hairs: For, besides that Wisdom makes the poor Youth contented with his condition, though never so mean, (a Blessing at which Princes hardly arrive) it render wholesome ad∣monition also acceptable to him, when by his inexperi∣ence he falls into an errour; but folly makes the other impatient of all advice and counsel, and the older he is, the more obstinate; because, as his Kingly Dignity, he fansies, authrizes him to do what he list, so his Age gives him a privilege of knowing better than any body can tell him, what to do. See Annot. [g].

14. For out of prison he com∣eth to reign, whereas also he that is born in his kingdom becometh poor.

14. By which means it comes to pass, that he who was born a mere Beggar, nay, was as poor and ab∣ject as the vilest Slave, rises by his singular Prudence, Counsel and Conduct unto a Throne: when he whose Ancestors were Kings, and possessed his Dominions by an Hereditary right, is deserted by his Subjects, and, through his folly and wickedness, falls into such contempt, that he not only loses his Crown, but is reduced to the great∣est poverty, in which he spends a miserable life.

15. I considered all the living which walk under the sun, with the second child that shall stand up in his stead.

15. Or if this hap∣pen not, yet (such is the infelicity of good Princes) I have seen a great King, left with nothing but the bare Title, and the outward State of Royal∣ty; the hearts and affections of all the Nobles, Gentry and common people, from one end of the Kingdom to the other, enclining to his Son (or to the next Heir) that is to succeed him; unto whom they do obeysance, as if he were already upon the Throne, but neglect his old Fa∣ther; who sees himself robbed of those honours, in which he placed his happiness; and that by his own Son, who would have been more dutiful, perhaps, if he had been a private man. See Annot. [h].

16. There is no end of all the people, even of all that have been before them: they also that come after, shall not rejoyce in him. Surely this also is vanity and vexation of spirit.

16. Nor is this a thing that will have an end, but a hu∣mour so rooted in all Mankind; that, as in all preceding times (before this King and Son were born) they have been weary of that, which they have long enjoyed; so this young Prince, who is now followed with such ap∣plause, must not think that it will last alway: but they that come after will take as little delight in him, as the present Generation doth in his Father; and, when he grows old, court his Son after the same fashion, as they now do him, being young.

From all which it appears, that happiness is not to be found in Honour and Dignity; no, not in the very high∣est Pitch of it, which is the Kingly Power: for there al∣so is not only dissatisfaction, but many dangers, troubles and vexatious cares, which very much disturb and per∣plex their Spirits. See Annot. [i].

ANNOTATIONS.

[a] V. 1. oppressions] There are more evils than one, that arise from the ill administration of publick Affairs. For they are either external or internal. And the external are two; either from Superiors, or from Equals and Inferiors. Those from Superiors he speaks of in this Verse, and calls by the general name of oppressions. Which comes from a Root in the Hebrew, that signifies indifferently to oppress (or rather to squeeze others, and utterly crush them) whether it be by forcible violence, or by extortion in traffick, or by fraud, circumvention and false accusa∣tion. If it refer to any one of these, more than to a∣nother, it is to the last. And therefore the LXX. though they translate it by several words, importing bearing down others by main strength, yet by none so frequently, as by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to undo others by ca∣lumny.

[b] V. 4. envied] Those evils which come from E∣quals or Inferiors, he speaks of in this Verse, and calls by the general name of Envy; which is a word in the Hebrew, that signifies, when it is taken in an ill sense, all those vicious affections, which are the causes, or the effects of envious emulation, at the good qualities or prosperity of another person. Which St. James calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bitter zeal or envying, III. 14. and St. Paul is wont to express by two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, strife (or making bate) and en∣vying, XIII. Rom. 13. strife and envying, e. i.

contentious or factious emulation, I. Philip. 15. Envy and strive, i. e. invidious contention.

[c] V. 5. foldeth his hands] Here he passes to those evils which I called internal; which come not from others, but from our selves. For some (seeing the forenamed oppressions; or the envy that attends upon mens industry and good successes) grow idle and leave off all business (expressed here by folding the hands, see VI. Prov. 10.) because it is to no pur∣pose to get, what another may presently take away; or if he keep, it raises him other Enemies, who grudge to see him so happy.

By this means such a man brings himself to extreme po∣verty: so that Phrase, Eateth his own flesh, sig∣nifies. One that is ready to die with hunger: and whose Wife and Children (called in Scripture a mans flesh) are in danger to starve with him. There are other Explications of this Phrase, upon which I have touched in the Paraphrase, which admirably express the folly of him, that undoes himself, to avoid being undone by others.

[d] V. 6. better is an handful] Which though it be a very absurd resolution; yet he wants not Apologies for it. Nay, as if he were the only Wise man (sapientum octavus, wiser than seven men that can render a reason, as Bishop Sanderson speaks) he utters Sentences (but it is like a Parable in the mouth of a Fool, a Speech full of reason in it self, but witlesly applied) and says that better is an handful with quietness, &c. Wherein he makes a show, of being the most contented Soul that lives; but is far from it: desiring and coveting as much, as the most toiling and moiling Wretch in the World; if he might but have it, and never sweat for it.

Thus some understand this sixth Verse: which others take to be Solomon's advice to the envious spoken of before, or to the covetous, spoken of afterward, that

they would be contented with their condition: mode∣rate riches having fewer cares; which a great Estate brings along with it, in abundance. Unto all which I have had respect in the Paraphrase upon this Verse.

[e] V. 8. one alone] And as this is the fault on one side; so, on the other, there are those who turn their thoughts altogether, to save what they can: pinching themselves, by a penurious way of living; both that they may seem poor and not worth the squeezing; and likewise, that they may have a secret reserve of unknown Treasure, in case they be oppressed. This he describes here, by the example of a man, who hath neither Wife, nor Child, nor Friend, nor Companion; but lives solitarily in a house by himself; where he spends little, and yet thinks of nothing but getting riches: which he enjoys not at all, but only looks up∣on them, and wishes still to see more.

One, not a second] is properly a man without an Heir, or a Successor; as v. 15.

[f] V. 9. &c.] Upon the occasion of the foregoing Ob∣servation, v. 8. (the better to represent the folly of that sottish humour, he there describes) he sets forth the benefit of Society, which Greg. Thaumaturgus here calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, living in fellowship, and communion together. This he shows is profitable, first, to procure us greater happiness; which is the Subject of this 9th. Verse. Secondly, to preserve us in the enjoyment of that happiness, when we have attained it: as he shews by three instances. First, To deliver us out of dangers, v. 10. Second∣ly, To fortifie us against them, v. 11. Thirdly, To repel them, when they actually assault us, v. 12. Where is a Proverbial Saying, of a triple Cord, or Thread; like to which there are many in other Authors: but I forbear to fill this Paper with them, and leave those also who have a mind to allegorical ap∣plications

of these three things, to seek for them in other Books. For my business is only, to give a brief account of the literal sense; which is this in short: That a Companion will afford us his help and assistance many ways; and, if there were no other benefit to be reaped from him, this would be an exceeding great comfort; to have one, in our ad∣versity, into whose bosome we may exonerate our sor∣rows; which will be the lighter, if we see there is any Body that sympathizes with us in our cala∣mities.

[g] V. 13, 14.] And thus having represented the miser∣able effects of power abused to oppression: which be∣reaves men of the sweetest comforts of life; making them avoid Society: he returns to consider the wretch∣ed estate of such Oppressors, though never so mighty. Both from their own folly, v. 13, 14. (where that expression is very remarkable, he is made, or be∣comes poor in his Kingdom, as Dr. Hammond well expounds it upon I. Matth. not. a) and from the fickleness and inconstancy of the peoples affections; which creates a great many troubles even to good Go∣vernours, v. 15, 16. Where there are many difficul∣ties in the Hebrew texts; but not such as makes the sense obscure: and an account is given of them by many Authors, and therefore I shall only note what the Lord Bacon hath observed, for the illustration of the 15th. Verse, and what de Dieu hath noted upon the 16th.

[h] V. 15.] This Verse sets out the vanity of the peo∣ple; who are wont to press and flock about the de∣signed Successors of Princes;

the root of which Va∣nity, saith the Lord Bacon (L. VII. Advanc. of Learn. Ch. 2. Parab. 20.) is that frenzy in the minds of men, which inclines them, with too ex∣treme an affection, unto their own projected hopes. For the man is rarely found, that is not more

delighted with the contemplation of his future hopes, than with the fruition of what he possesseth. Another thing is, that novelty which is pleasing to man's nature, and earnest∣ly coveted: now in the Successor to a Prince (called here his second, he that is next to him) these two concur; Hope, and Novelty. Which make more men (as Pompey said to Scylla, and Tiberius afterward touching Macro) adore the rising, than the setting Sun. And though Princes perhaps, who are in present possession, be not much moved with this fond humour, nor make any great matter of it (as neither Scylla nor Tiberius did) nay they smile, it is possible, at the levity of men; and do not stand to fight with Dreams (for Hope is but the Dream of a man awake) yet it cannot but inwardly vex them, to see themselves slighted, even by those on whom they have bestowed many benefits, merely in hope of receiving more from their next supposed Successor. For they cannot reasonably expect more, perhaps, from him that now reigns; and therefore they make timely applications to the next Heir. He hath done enough for them; and therefore they be∣take themselves to him, who hath yet done nothing. And besides, old men grow tenacious, morose and sowre; whereas Youth is commonly liberal, jocound, without care, and ambitious to do great things; especially at his entrance upon the Kingdom.

This, saith another learned Writer, makes the long life of Princes, and their power, troublesome and grievous, both to Courtiers and people: of which they that live at Rome, do not want ocular demonstration.

There is nothing more needful for the explication of this Verse, but only to observe, that the Child or Youth, who is here called the second, doth not suppose ano∣ther Child or Youth that is first: but only signifie,

that this Youth is second in the Kingdom. Not second, in respect to another Son, but second, in re∣spect to his Father; who reigns before him; and when he dies this Son succeeds him.

[i] V. 16.] The first words of this last Verse, L. de Dieu seems to me, to have expressed better than any other Interpreter: they running thus, word for word, in the Hebrew; There is no end to any people. That is, no end of their fickleness, no bounds to their inconstancy; but one Nation is as subject to it, as another. And as this Age follows the former, so the next will follow this; in its levity and mu∣tability. And therefore those young Princes, who are transported with the acclamations of the peo∣ple, do but feed upon Wind (as some, I observed up∣on the first Chapter, translate those words, which we render vexation of Spirit): For their applauses are like to their affections, as changeable as the Wind; which will turn another way, to some other person, when this present Prince grows old, or he rules ill, or the peoples fancy and humour alters. And then it will indeed be a sore affliction to him, to see himself despised, by those who formerly cried him up as if he had been their Darling.

It may be referred also, to the very Government it self; with which the Israelites were not pleased. For when they were under Judges they desired a King: and then they were not pleased with the Monarchy, but wished for the old Aristocracy again: Though that in truth was the most exeellent Monarchy, which they would not understand, under the immediate Government of God Himself.

CHAP. V.

ARGUMENT.

Under an ill Government in the State, Religion it self is commonly corrupted in the Church. And therefore having set forth the miseries people endure, under the oppressions of an abused Power, and the ex∣treams of folly into which it drives them; he begins this Chapter with a Correction of those errours that are in Religion. Which is the only remedy indeed, the only comfort we have against all the troubles to which we are subject in this World: but such is the Vanity of Mankind, they spoil their very remedy, and take away all the Vertue of that, which should be their support; turning it into mere Ceremony, whilst their minds remain impure, and without any true sense of God. For they do not consider that He, who is a pure mind Himself, must be better pleased with pure thoughts and affections, composed to the observance of his Will, and acquiescence in his pleasure; than with all the Sacrifices and Offerings in the World, which the wicked may bring Him as well as the good.

To prevent therefore this new folly, into which men are apt to run, when they intend to cure all the rest, Solomon shows all those who would attain true tran∣quillity of mind; what they must do, and what they must avoid, in the Worship of God. And about the middle of the Chapter, as I shall observe in the An∣notations, proceeds to consider the last of those four things, wherein men place their happiness.

1. KEep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools for they consider not that they do evil.

1. AND now, lest any man add to the affliction and torment of his Spirit, even by that which is the only cure for it, let every one, who would be a true Worshipper of God in whom alone lies the happiness we seek) take care to avoid that negligence, which is observa∣ble in many people; and to opproach with all reverence, both of Body and Soul, into his Blessed Presence; but do not think to please Him with mere postures of Devotion; no, nor with Sacrifices and Incense, without the Oblati∣on of an obedient heart, disposed to do what He would have thee: For the worst men in the World may be able to offer Him the richest Sacrifices: but are very impious, as well as foolish, if they think He delights in the fat and the Blood of Beasts (save only as testimonies of love to Him, and acts of obedience unto his Will) for in that very thought they offend Him and make no conscience what evil they do, while they believe their Sacrifices atone for all. See Annot. [a].

2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.

2. And, next to this, when thou mak∣est thy Prayers to God, or givest Him thanks for his bene∣fits, deliberate with thy self beforehand, what it is fit for thee to ask of Him, or to vow unto him; and let not any sudden passion, make thee inconsiderately, either with thy mouth or in thy mind, desire what is nor fit for thee to have; or promise what is not fit for Him to receive, or thou art not able or willing to give. But remember, first, how infinitely great the Lord and Governour of the World is, who comprehends all things; and then, how little and vile thou art, who prostratest thy self before Him: and therefore do not dare to speak to Him, as an Equal, whatsoever comes into thy mind, much less to make Him

large promises, which thou canst not perform; but let a sense of his Majesty, and of thy meanness, overcome thee into a profound Reverence of Him; expressing it self rather in ardent sighs and groans, than in abundance of words; which signifie nothing, but want of a serious apprehension of Him. See Annot. [b].

3. For a dream cometh through the multitude of business, and a fools voice is known by multi∣tude of words.

3. It is so difficult, at the same time, to speak much and wise∣ly unto God, that a man, whose thoughts have been distracted with a great deal of troublesome business in the day, is not more likely to be disturbed with confused Dreams in the Night; than he who pours out abundance of words in his Prayers, is in danger to vent a great many vain, unseemly, absurd (if not impi∣ous) things, which are utterly unworthy of the Divine Majesty. See Annot. [c].

4. When thou vowest a vow unto God, defer not to pay it: for he hath no pleasure in fools: pay that which thou hast vowed.

4. Yet this is not his greatest danger; for such men having in a Fit of zeal bound themselves to God in magnificent promises, are very loth to perform them, when they are cool again. And therefore let me further advise thee, when in great straits and difficulties, or after great Blessings received from Him, thou art apt, out of abundance of devout affection, to vow what thou wilt do for Him; to deliberate and consider, as I said, in the first place, what thou art truly willing and able to give Him; and then, having once vowed it to Him, be no less forward to perform, than thou wast to promise: For he is highly offended with those, that Childishly tri∣fle with Him, or rather impiously mock Him with delu∣sive promises, and do not keep their word with Him; as they are in danger not to do, who delay to pay what they owe Him: and therefore let me again advise thee, to be very faithful and cheerful too, in discharging such Obligations speedily. See Annot. [d].

5. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

5. For though the innumerable benefits He bestows on thee, may require some such gratefull return from thee; yet it is a less fault not to vow at all, than having vowed, not to per∣form: the one being but a neglect, the other an affront, nay, a contempt of his Majesty; who needs no∣thing indeed that thou canst give Him, but will not suffer a scorn to be put upon Him. See Annot. [d].

6. Suffer not thy mouth to cause thy flesh to sin, neither say thou before the angel, that it was an errour: wherefore should God be angry at thy voice, and destroy the work of thine hands?

6. Therefore do not hastily engage thy self in such Vows, as the weakness of humane Nature, and thy fleshly refluctan∣ces, will not suffer thee to perform; much less think of being absolved from the Obliga∣tions thou layest on thy self, in the Presence of God, and of his only Angels, by such foolish excuses as these; It was a mistake; I did not mind what I said; or that was not my meaning: for this will but more encrease thy guilt: and why should'st thou farther incense the an∣ger of the Almighty (who is too much provoked already, by thy breach of Faith with Him) not only to defeat those designs, for the success of which perhaps it was, that thou madest thy Vows; but blast all thy undertak∣ings, and bring thy whole Estate to ruine. See Annot. [e].

7. For in the multitude of dreams and many words, there are also divers vanities: but fear thou God.

7. For all this fol∣ly, inconstancy and falshood of Mankind, proceeds from the want of a serious awful sense of God; in whose Worship and Service, they therefore devise, after the manner of men in Dreams, a multitude of senseless things; hampering themselves, for instance, in many Vows, from which they seek after∣ward in vain to extricate themselves, and therefore plain∣ly violate and break: the Cure of which lies in an holy fear of offending God; with which possess thy Soul, e∣specially

when thou comest into his House; that it may preserve thee from speaking much unto Him, and from vowing any thing, which is either unworthy of Him, or so inconvenient to thy self, that afterward thou shalt not find in thy heart to make it good. See Annot. [f].

8. ¶ If thou seest the oppression of he poor, and violent pervert∣ing of judgment and justice in a province, marvel not at the mat∣ter, for he that is higher than the highest, regardeth, and there be higher than they.

8. And this also will preserve thee (if thou alway preservest it in mind) from be∣ing too much trou∣bled at that abuse of Power, which began this Discourse (III. 16.) when thou seest, for instance, those who should vindicate and protect the poor, become the Instruments of their oppression; so that even in the Courts of Justice, to which they fly for re∣lief, their Rights, and their lives perhaps, are violently wrested from them: Be not dejected at this bold licence, which they take; but remember that these Great Men have one higher than themselves; viz. the King; whom God hath set over them, as well as over others, to in∣spect their Doings, and to judge them: and if he neg∣lect his Duty too, there are higher than them all▪ viz. God, and his holy Angels; whom he will employ to punish both them and him. See Annot. [g].

9. ¶ Moreover, the profit of the earth is for all; the king himself is served by the field.

9. And now let us consider, how sense∣less the love of mo∣ney is, which is the cause of all this rapine and violent dealing. And this ap∣pears from the fruitfulness of the Earth; which brings forth more than enough for all mens necessities, if Hus∣bandry be not neglected: an employment no less noble than innocent; for Kings themselves, in former times, have not disdained to give their mind unto it; nor is there any Prince now, who is not so much indebted to it, that it ought to be one of his principal cares, to encourage, se∣cure, and protect it.

And yet, such is the vanity of Mankind, that, disre∣garding these Riches, which lie not very deep in the Earth, all their business is, with incessant pains and dan∣ger,

to dig into its Bowels for Gold and Silver: which tempt them also to oppress and squeeze the Poor, to pervert judgment, and do all manner of evil, to extort their money from them. See Annot. [h].

10. He that loveth silver shall, not be satisfied with silver; nor he that loveth abundance, with increase: this is also vanity.

10. And what can it do for him that sets his heart upon it, but only so encrease his desires, that they can never be satisfied? For, though necessary things have cer∣tain Bounds set them by Nature, beyond which we do not desire them; yet, Money and Riches and all unnecessary things are unlimited; and therefore excite and endless ap∣petite after them: which very appetite also deprives him, who indulges it, of the fruit of all his abundance; for ima∣gining he parts with so much of his happiness, as he doth of his Money, he hath not the heart to make use of it for his pleasure; nor scarce for his necessity. This is another strange folly, or rather madness, which infests Mankind; and miserably torments them. See Annot. [i].

11. When goods increase, they are increased that eat them: and what good is there to be owners thereof, saving the beholding of them with their eyes?

11. But let us sup∣pose that he useth his Riches; yet it is but a small portion of them that he can en∣joy; and as his Estate encreases, the greater Family and Retinue (if he will live like himself) he must maintain; who have a larger share than himself, in the daily provision that is made by his expences. And as for the rest that is not expended (which he calls peculiarly his) he hath no other benefit from it, but only that it feeds and entertains his eyes: from which he derives all the true pleasure he hath above them, if he keep a good House willingly, that he sees many continually supported by his Hospitality; but this very thing, if he be covetous, is his torment, that he beholds so many mouths, which eat at his Cost and Charges. See Annot. [k].

12. The sleep of a labouring man is sweet, whether he eat little or much: but the abun∣dance of the rich will not suffer him to sleep.

12. And as he that tills his Ground, or serves him in any other labour, hath commonly a better appetite, and stronger digestion, and there∣fore more health, than himself; so he sleeps soundly, and is recruited with new vigour against the Morning, whe∣ther his supper be small or large: when his rich Master, if he eat sparingly, hath his head so full of cares and fears, or, if he cram himself, hath it so filled with unquiet vapors, that he cannot sleep a wink; or tosses up and down so restlesly, that he is not at all refreshed by it, but by his crudities prepares matter for many Diseases. See Annot. [l].

13. There is a sore evil which I have seen under the sun, name∣ly, riches kept for the owners thereof to their hurt.

13. And, besides all this, there is ano∣ther thing which is very calamitous, and may rather be called a grievous plague, than a mere affliction; that these very Treasures which men have heaped up, and preserved, with a great deal of care, from thence expecting their felicity, prove in the issue their utter undoing: for I my self have seen some of these miserable men, murthered by their Servants, or by Thieves, nay, by their own Chil∣dren, that they might be Masters of these Riches; which bring them also, perhaps, at the last, into the same or the like destruction. See Annot. [m].

14. But those riches perish by evil travail: and be begetteth a son, and there is nothing in his hand.

14. Or, if this happen not, these Riches perish (to their no small grief and trouble) by fire; or shipwark; or bad Bargains; or ill Debtors; or those very crafty practices whereby he seeks to encrease his Estate; or by some other misfortune, or misadventure: so that his Son, whom he thought to have left possessed of abundance of Wealth, hath nothing at all to support a wretched life. See Annot. [n].

15. As he came forth of his mothers womb, naked shall he return to go as he came, and shall take nothing of his labour which he may carry away in his hand.

15. These things in∣deed do not always happen, but this which follows doth; that, though he die possess∣ed of all that he hath gotten; yet, he can∣not carry one Far∣thing away with him: but in this, he and the poorest Wretch are both alike, that as he came naked into this World, so he must be stript again when he goes out of it; and, though his labour hath been great and his Estate no less; yet, it is not in his power, to take along with him so much as a Winding-sheet; but what others please to bestow upon him.

16. And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind.

16. This is ano∣ther grievous afflicti∣on and sore torment to Mankind, especi∣ally to the Wealthy, that the things, on which they have set their hearts, cannot accompany them into the other World; for as the richest man that ever was brought nothing hither, so he can carry nothing thither; but must leave all he hath behind him: and then what advantage hath he? what pleasure? wherein doth he differ from a mere Beggar? But in this only, that he hath taken a World of pains, to no purpose; for that which gives no satisfaction; and which he can hold no more than he can the Wind.

17. All his days also he eat∣eth in darkness, and he hath much sorrow, and wrath with his sickness.

17. And as at Death he can find no com∣fort in all his Wealth, so he took as little perhaps in his life; but dwelt obscurely, and, denying himself even what he had, led such a sad, melancholy, and sordid life, that his Meat, and his Drink, and the very light it self, gave him no pleasure: for such a man never thinks him∣self happy, but when some hope of gain shines upon him; and therefore, at other times; he pines, and grieves,

and frets, and vexes himself, at every thing, that makes and expence, or crosses his covetous desires and designs; insomuch that the sickness of his Soul appears in his pale and careful looks, and in his lean and meagre Body; which consumes and wasts, even by the sorrow and sad∣ness, the vexation and displeasure of his mind. See Annot. [o].

18. ¶ Behold that which I have seen: it is good and come∣ly for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun, all the days of his life, which God giveth him: for it is his portion.

18. Behold there∣fore the truth of that Observation, which I have made more than once (II. 24. III. 12, 13, 22.) and now re∣peat again; that it is best for a man, and most becoming, free∣ly to use and enjoy the Riches he hath gotten by his honest labours; both for the constant supply of all the necessities of Nature, and for moderate delight and pleasure, for the entertain∣ment of his Friends, and the relief of his poor Neigh∣bours; and this not for a Fit, but all the time that God is pleased to continue him in this World: for this is all that falls to his share, or that can truly be called his part, in the good things of this life; and the only way to pro∣long his days, and enlarge his portion in them. See Annot. [p].

19. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his por∣tion and to rejoyce in his labour: this is the gift of God.

19. And whosoe∣ver he be, whom God hath blessed, not only with plenty and a∣bundance of Worldly Goods, but also, with such a noble and ge∣nerous mind, that he is not their Slave, but truly Master of them; being able to enjoy them innocently, and to take his full share in them, and that with cheerfulness, and delight in doing good to others: let him be very thankful to Almighty God for so great and happiness; and acknowledge it to be a singular Gift of his Bounty, wherewith he rewards his honest labours.

20. For he shall not much remember the days of his life: because God answereth him in the joy of his heart.

20. For he that is thus highly favoured by God, will not think life tedious or irksome; but (forget∣ting all his past toils, and taking no care for the future) spend his time most pleasantly: because God hath given him his very hearts desire, and he hath attained the scope of all his labours; in that inward tranquility of mind, or rather joy and gladness of heart, wherewith God hath compensated all his pains, and testified his extraordinary kindness to him.

ANNOTATIONS.

[a] V. 1.] To prevent, or cure that folly mentioned in the Argument of the Chapter) he advises three things about the Worship of God. The first of them is in this Verse; to look to the disposition of their mind, when they go to Gods House. And this pious disposition of mind, consists also in three things: First, in frequenting the House of God, the place where He is worshipped: Secondly, in a reverent behaviour there; suitable to the great thoughts we have of God, and to the humble sense we have of our own meanness: expressed, by keeping or observing the feet, i. e. taking care to put off their Shooes, or San∣dals, as the manner was in those Countries; and to go barefoot into the holy places; answerable to which now is, uncovering the head in our Churches, &c. as Mr. Mede well discourses, in more places than one, Book II. p. 441, 546. and then, lastly, in a readiness of the Will to obey all the Divine Precepts as the best of Sacrifices. For this is the Sacrifice of wise and good men; and all other Sacrifices without this, are but the Sacrifices of Fools and wicked peo∣ple: who are able, many times, to furnish the Altar

with more Burnt-offerings, than the best of men. But they are such Fools as not to consider, that this very thing encreases their guilt; that they imagine God will be pleased with the Sacrifice of Beasts▪ without the Sacrifice of themselves; in intire obedi∣ence to his Will. So our Translation seems to un∣derstand the last Clause of this Verse: which may be thus also translated, For they make no consci∣ence to do evil. It is no part of their Religion to abstain from wickedness: but fansying by their Sa∣crifices they shall atone for that, they do not fear to commit it. To this purpose Maldonate expounds it, more plainly than any that I have read.

[b] V. 2.] Here he gives the second Advice; which is about Prayer, and about Vows to God, or (as St. Hierom seems to take it, and to which Melancthon wholly confines it) about the Doctrines we deliver concerning God: which should be very well consider∣ed, before we affirm any thing of Him. The two first are most proper to the place, especially the latter of them: both which I have comprehended in the Pa∣raphrase of this Verse.

[c] V. 3.] The reason for the foregoing Precept (of not using many words) taken from the consideration of God's Greatness and our meanness (v. 2.) together with the inforcement of it in this Verse, is thus explained by St. Hierom. He requires us, that whether we speak or think of God, we should not venture beyond our ability; but remember our imbecillity; and that, as far as the Heaven is distant from the Earth, so much do our thoughts fall short of the excellence of his Nature. And therefore our words ought to be very moderate: for as a man▪ that is full of thoughts, commonly dreams of those things, whereof his head is full: so he that attempts to discourse much of the Di∣vinity, falls into folly. Or rather thus, Our words ought therefore to be few; because even those things,

which we think we know, we see through a Glass, and in aenigmate; and we do but dream of that, which we fansie we comprehend. So that when we have said a great deal (and to the purpose, as it seems to us) the Conclusion of our Disputation is mere folly.

And so much, we may be certain, he suggests unto us, that in a multitude of words spoken unto God (as I rather understand it) there must needs be many of them, as idle as mens thoughts are in a Dream. For the third Verse sounds thus in the Hebrew, For a Dream proceeds from (or by) a multitude of toilsome business; and the voice of a Fool from (or by) the multitude of words. That is, if a man have a multitude of cares in his mind, all the day, they will produce strange, extravagant, or distracted Dreams in the Night: and, in like manner, if a man utter abundance of words, without consideration and due weighing what he saith to God, many of them must needs be foolish; whether they be Vows, or whether they be Prayers unto him (or whether they be Discourses concerning Him; for we may refer it, if we please, to all.) And the sense will not much differ, if that Preposition, which we translate from, be translated with; in this manner, As Dreams come with a multitude of business (i. e. bring before the mind, in a confused manner, what we have been doing, or thinking of, all day) so a Fools voice comes with a multitude of words, i. e. he utters a great deal of incoherent, confused stuff, &c. Or thus, the voice of a Fool comes in a multitude of words. And then the sense will run thus: As a multitude of business tires a man, and makes him but dream at last about it (and therefore he had better leave off, before he be unfit to attend it) so when a man enlarges himself too far in his Prayers or Dis∣courses of God) he doth but babble in a Conclusion; and therefore had better be shorter.

[d] V. 4.] And now follows the third Advice, about the performing of Vows that have been made. Which is double; first, not to delay the performance, nor put it off from time to time (which is the Subject of this Verse) lest we be tempted, at last, not to perform our Vow at all; which is the second thing: of which he speaks in the next words, ver. 5. and 6. where he cautions against ex∣cuses, which men are apt to make for not being as good as their intentions. Greg. Thaumaturgus hath ex∣pressed both excellently, in a few words (alluding to the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to complete) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A promise being made by a Vow, let it receive its perfection (or completion) by performance: and that with all speed, as soon as it is due. For a Vow is an imperfect sort of thing till it be made good: it hath only the beginning of a good thing, and wants its finishing; which if it have not, it be∣comes ugly and odious. For God loves not (that is, hates) to be so dealt withall, as if He did either not understand, or not mind what we say to Him: or would put up that affront which the poorest man can∣not but resent. Who looks upon himself, as, not only a∣bused but, despised; when men give him fair words, which either have no meaning, or deceive him when he depends upon them. This Solomon represents in the 5th. Verse, as far worse, than promising nothing at all; in which men may be unkind, but in this they are unjust.

[e] V. 6.] And he presseth it further in this Verse; where by Malach Angel, there are those that under∣stand that particular Angel, which is supposed by some (but cannot be certainly proved) to attend upon every particular person; others understand the Priest, who is God's Minister: but I have followed Mr. Mede (Book II. p. 438.) who takes Angel here collectively, for more than one (as Tree is put for Trees, Leaf for Leaves, III. Gen. 2, 7.) which

attended upon the Divine Majesty in his house, where the Vow, he is here speaking of, was made (ver. 1.) Which Angelical Ministry in God's house was repre∣sented to the Jews, by filling all the Curtains of the Tabernacle with the Pictures of Cherubims, XXVI. Exod. 36, 37; and by carving the inside of the Walls of Solomon's Temple, with the same, 1. King. VI; and by the Ark of the Testimony, being over∣spread with two mighty Cherubims (having their Wings lifted up, and their Faces looking down towards it, and toward the Mercy-Seat) called the Cherubims of Glory, i. e. of the Divine presence, IX. Heb. 5. And all to signifie, that where God's sacred Memorial is, there the Blessed Angels, out of Duty, give their attendance. And therefore the LXX. I observe, in this place, instead of before the Angel, have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before the face, or presence of God: whose Ministers the Angels were, and before whom the Vows men engaged them∣selves in, being made; they were Witnesses also and Aven∣gers of their excuses, or of their delays, to make them good.

As for the Vulgar Translation of those words [it is an errour;] which is this, there is no Providence; I have taken no notice of it; because it doth not seem to be the genuine meaning: for why should a man make any Vows; who believes no Providence over him? Unless we will say, that he might alter his Opinion afterwards; and so we may put both senses together, thus: I was in an errour, there is no Providence; and therefore I need not trouble my self about my Vows.

[f] V. 7.] In these words he concludes his Discourse about Religion, with a repetition (as some take it) of the third Verse: a little varied and enlarged. Which may be thus paraphrased, according to our Translation: To summ up all that concerns this matter; Since in a multitude of words, as well

as Dreams, there must needs be much vanity; therefore have a greater reverence of God, than to speak any thing rashly, or to make larger promises to Him, than thou art truly willing to make good.

In the Hebrew the words run thus: But from a mul∣titude of Dreams (or when Dreams are multi∣plied) both vanity and words are multiplied; therefore fear thou God. Which may have this meaning; they do but merely dream of God, and are not awakened to a lively sense of Him; who make either those vain excuses, or those idle promises: of which thou mayest not be guilty, possess thy soul with an awful dread of his Majesty. This is exactly a∣greeable to the Hebrew; if we take vanities to re∣late unto the excuses of ignorance or error before men∣tioned; and Words unto Promises: and by multi∣tude of Dreams understand, a great many concep∣tions concerning God; more like Dreams, than wak∣ing thoughts of Him.

Interpreters explain the words many other ways; whom the learned Reader may consult: I have followed my own conjectures: And shall also propound another Translation of the words, which seems to me very natural and easie; which is this: When, in abun∣dance, Dreams, and vanities, and words, are multiplied; then fear thou God. That is, have a great care of thy self, and let the dread of God overawe thee lest thou offend, when thy head is hot and full of Dreams, and vain imaginations; which dispose thee to speak abundantly.

[g] V. 8.] As the foregoing Verse concluded his Dis∣course about Religion; so this concludes the Third General Head, whereby he demonstrates the vanity of all things; begun III. 16. Which he here ad∣monishes us, should not too much disturb, much less quite astonish us: because God will set all right, in his

due time. So he began it, III. 17. and so he here ends it, in this Verse. Which hath some diffi∣culty in the last part of it; which we translate, He that is higher than the highest, &c. Word for word, High above the high observeth. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew, never signifies simply above; but always from above, or from on high: and there∣fore so should be translated here, He that is high, from on high observeth. And then the only Question is, who is meant by the high; whether God or his Vicegerent; the King here on Earth. I have expounded it of the latter; because otherways the same thing must be said over again immediately. Which is not unusual indeed in Scripture; but where there is no necessity of it, and where the words will better bear another sense, they are not to be so construed. And the last word of the Verse, will no way be so plain; as by referring it, both to the high person mentioned before, and to all his inferior Potentates and Judges; whom he observes from on high; that is, from his Throne, or from his Seat of Judgment. Where he ought to call them to an account, and examine any complaints that are made against them: or if he do not both he and they are observed by the supreme Judge of all; and shall be accountable to Him, whether they will or no.

[h] V. 9.] And now he seems in this next Verse, to make a transition to the IVth. General Head (mentioned in the beginning) concerning the Vanity of those; who place their happiness, in getting and heaping up a great deal of money.

It is an obscure Verse, both in its connection, and in some of its Phrases: and therefore is diversly ex∣pounded by Interpreters. To help out the connection, I have made bold to preface a little, and also to add such a Conclusion, in my Paraphrase upon it, as I took to be most agreeable to what follows, and to

what went before. I have expressed also both senses of the last Clause, which we render, the King is served by the Field; but may more literally be translated, the King is a Servant (or is, addicted) to the Field. For anciently the greatest persons did not think it below them to follow Husbandry (whose just praises Cicero hath given in his Offices, but especially in his Book de Senectute) as we are taught by the Examples of Hiero, Philometor, Attalus, Archelaus, Cyrus the younger in prophane Story; and by the Example of King Uzziah in Scripture, 2 Chron. XXII. 10. Which did not at all abate their courage, or dull their Wits; but only made the one more patient of toil and labour, and the other more solid and more serious. Whence it is that we find the greatest Captains among the Romans, such as Camillus, Regulus, Fabius, Cato, Cincinnatus, were fetcht from the Plough: as Gideon among the Israelites was from the Threshing-floor; and Elisha called to the high Office of a Prophet, as he was driv∣ing one of the twelve Ploughs, his Father had going in the Field.

And therefore Maldonate's Translation of these words is not to be despised; who (and he alone, as far as I can find) thinks they are capable of being rendred thus: By following Husbandry diligently, a man may grow so rich as to become a King. Melancthon alone translates the whole Verse thus, The King in the Earth, is above all for the Tillage of the Field. Where Solomon, saith he, distinguishes a King from a Tyrant. A Tyrant de∣populates his Country, and lays all waste; a good King cherishes his people, especially honest Husband∣men and Farmers: and loves to see them thrive, to∣gether with all good Arts. The Vulgar Latine, I suppose, aimed at something of this; though it be taken otherwise by those that follow it. Agreeable to

which is this memorable Passage in a Persian Wri∣ter quoted by Mr. Pocock (in his Notes upon Abul Faragii p. 202, 203.) that in that Country

they kept a solemn Feast every Year; wherein the King descended from his Throne, laid aside his Royal Ap∣parel, threw the Veil from his Face, and con∣versed with the most ordinary people, even with Country Swains and Husbandmen: with whom he ate, saying; I am one of you; nor can the World subsist without Tillage, which is per∣formed by your pains; and that Tillage subsists, it is owing to the King; so that neither of us, being able to subsist without the other, we are, as it were, individual Brethren.

There are those that comprehend Pastorage, as well as Tillage, under these words; because the antient Pa∣triarchs were Shepherds. But there is no need of this; and Husbandry or Gardening was far more ancient: even as old as Adam; and after the Floud we find Noah thus employed; as Isaac also was in succeeding times.

[i] V. 10.] The latter end of this Verse, runs thus in the Hebrew Text: Who so loveth (viz. Silver) reaps no fruit of his abundance: i. e. doth not enjoy it, as St. Hierom expounds it; which is very often the miserable condition of worldly-minded men.

[k] V. 11.] The latter end of this Verse also, is capable of contrary senses; which I have expressed in the Paraphrase; but shall not give an account of here, because I see these Annotations already grow too large. For which cause I will not note particularly every thing that is observable in the following Verses; but only touch upon some of them, under this Obser∣vation, That he seems to demonstrate the vanity of that sort of happiness, which men place in Riches, from Ten Considerations. The two first are con∣tained

in the tenth Verse, That the desires of such men are unsatiable; and the more unsatiable they are, the less they enjoy of what they have.

The third and fourth in the 11th. Verse, that if they will enjoy it, the more they have, the more others must also have of it; and the pleasure of this is very small; being no more, than to behold a great many people eat and drink at their Cost.

[l] The fifth, v. 12th, That their Servants common∣ly sleep more sweetly than they. For so Haofed (which we translate labouring man) signifies one that serves; that undertakes work for another; or any way ministers unto him.

[m] The sixth, That their Riches expose them to the danger even of their life; by poyson, or by open violence, v. 13. Where the first words Ráa chole, sore evil, import such an evil as makes one sick, when he thinks of it; especially when he fears it. For the Hebrew word Chalah always carries in it the Notion of sickness and weak∣ness; and that sometimes accompanied with pain and torment (as in the case of Hezekiah, XXXVIII. Isai. 1.) and proceeding from a deadly wound; as in the case of Ahab, 1 King. XXII. 34. It may therefore be translated here a tormenting or a dead∣ly evil, or an evil that disables a man, and makes him so feeble and languishing, that he is unfit for any thing. For the LXX. frequently render the Noun that comes from hence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: See v. 17. of this Chapter.

[n] And seventhly, Though they escape these dangers, there are many other ways whereby their Riches may be lost; which seem to be included in that Phrase. v. 14. injan ra, an evil business, or matter. Which may signifie, as well the way of their perish∣ing; as that they perish with the great grief and affliction of him that loseth them. Whether that way be, by their very merchandice in the way of their trade;

or by their own frauds and subtilties in traffick, whereby they over-reach themselves; or lastly, by other accidents, as we call them; such as Fire, Storms, &c.

And then follows the 8th, That he leaves his Son a Beggar; which is no small trouble to them both, he having bred his Son in expectation of an Estate, which never comes to him; or if it do, neither Fa∣ther nor Son can enjoy it longer than their lives, v. 14, 15. Which is the ninth thing: if their Riches do not leave them, they must leave their Riches, ver. 16.

[o] And whilst they live (which is the last, v. 17.) they spend their time, perhaps, either in filthy lusts (as Gregory Thaumaturgus understands those words, eateth in darkness) with vile Harlots; or in wretched niggardice, and such sordid penu∣riousness that the Miser even eats up himself; tak∣ing no joy, no comfort in any thing that he possesseth. So darkness signifies, being opposed to light and Scripture: which denotes joy and gladness; and thus the LXX. here explain it by adding a word, in darkness, and in mourning. It may refer also to his dismal habitation (to which I have had respect in the Paraphrase) in some bye place, where he hopes no body can find him; or in a Room, whose Windows are shut up and barred for fear of Thieves.

The last Clause of this Verse, runs thus word for word in the Hebrew: Sorrow is multiplied (or there is much sorrow) and sickness, and wrath: the force of which I hope I have expressed in the Paraphrase: and shall only note, that the first word sorrow (as was observed Chap. I.) includes in it indignation, together with heaviness: and the next word sickness, includes in it pain and anguish, as was observed before: and the last word (ketzeph) wrath, denotes the highest commotion of that sort. For being applied

to the Sea, it signifies such a boiling rage, as makes it foam. There is another word indeed which we render hot displeasure: but this is joined with it (XXXVIII. Psal. 1.) as equivalent to it, or the ef∣fect of it.

[p] From all which he concludes this Chapter, as he had done his Discourse upon the foregoing Subjects, with this Meditation (which some call sententia intercalaris) that the greatest Blessing a man can enjoy in this life: is, to have an heart to use what God hath given him, for his own honest pleasure; with due acknowledg∣ments to God, and charity to others, v. 18, 19.20. Where (v. 19.) there are two words to express abun∣dance of worldly goods, as I have paraphrased them. The last of them nekasim is larger than the former, comprehending all manner of Goods (Cattel and all) which a man gathers together. For it seems, by a transposition of Letters, to be derived from ka∣nas to collect or gather (Chap. II. 8.) from which comes the Latin word census; the revenues, which a man is esteemed to have, and accordingly is rated and pays Subsidies.

CHAP. VI.

ARGUMENT.

The first ten Verses, at least, of this Chapter, are a con∣tinuation of the same Argument he handled in the lat∣ter part of the foregoing: And therefore ought to be connected with it. For they set forth the vanity of Riches, in the possession of a covetous Wretch: who only increases the number of unhappy men in this World; being never the better for any thing he en∣joys, as he shows in the Conclusion of the Chapter.

1 THere is an evil which I I have seen under the sun, and it is common among men:

1. BUT alas! this Divine benefit, tho' above all others, is coveted by very few: for I have observed this most wretched, miserable humour reigning among Mankind; which, though it be the greatest mischief is grown so common, that it hath overspread the face of the whole Earth.) See Annot. [a].

2. A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease.

2. When a man is blessed by God, with such abundance of Money and Goods, and heighth of Ho∣nour, that he need not, unless he will, want any thing which his largest desires can wish should administer to his pleasure; yet so great is his ingratitude to God, and his uncharitableness to men, that for these and other sins, God denies him the power to enjoy these Gifts of his Boun∣ty; to which he is a Slave, rather than their Master: for he possesses them, as if they were not his own, but kept by him, for some body else; and those not his Children, nor his Kindred, but a mere Stranger perhaps; who (ei∣ther in his life-time, or after he is dead) devours all that he hath saved. What can be more senseless than this? Nay, what sorer Plague can infest Mankind? See Annot. [b].

3. ¶ If a man beget an hun∣dred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial, I say, that an untimely birth is better than he.

3. Unless it be this, that one of this sort of men, being blessed al∣so with abundance of Children, and with an exceeding long life; yet thereby is made only so much the more, and so much the longer miserable: being so solicitous for Posterity that he hath no heart to take the comfort of any thing he possesses at present; no, nor so much as to take order for his decent Funeral, when he

is dead; but he goes out of the World without any notice that he hath lived in it. Of such an one I pronounce, That an Abortive, which came into the World before its time, is not so despicable as he. See Annot. [c].

4. For he cometh in with va∣nity, and departeth in darkness, and his name shall be covered with darkness.

4. For though in this they are both a∣like, that they come into the World to no purpose; and go our of it so obscurely, that no body minds their departure; and leave no memory behind them, that they have been in it; See Annot [d].

5. Moreover he hath not seen the sun, nor known any thing: this hath more rest than the o∣ther.

5. Yet in this they differ, that an Abor∣tive, having never seen the light of the Sun, much less been acquainted with any thing in this World, had no desire to enjoy that of which it was perfectly ignorant, and was as utterly insensible of grief and pain, as it was of joy and pleasure: Whereas this mans unsatiable desires, carrying him after every thing he sees, torment his Soul with an∣xious thoughts, care and labour; which not only make him pine away with grief for what he cannot get, but de∣prive him of the comfort of what he hath. And how much better is it, never to live at all, than to live only to dis∣quiet a mans self with restless solicitude of mind, and toilsome pains of body: for that which he can neither keep, nor part withal, with any contentment?

6. ¶ Yea, though he live a thousand years twice told, yet hath he seen no good: do not all go to one place?

6. Men are so fond of life indeed, that because the one lives long, and the other not at all, they ima∣gine the former to be incomparably more happy: but let us suppose this covetous Wretch to live more than as long again, as the oldest man that ever was; what is he the better for it, when his greedy desires, not suffering him to enjoy his Goods, multiply his miseries equally to his years? Which will expire also at last, and then, what are his Riches able to do for him? can they privilege him

from going down into the Grave, and rotting there like the Abortive? See Annot. [e].

7. All the labour of man is for his mouth, and yet the appe∣tite is not filled.

7. And while he li∣ves, to what purpose is his restless labour? Seeing if he desire on∣ly what is necessary, it is easily provided; and having Food and Rayment, a man may be contented: and if he extend his desires further, they are infinite; and therefore can never meet with any satisfaction.

8. For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living?

8. For let a man be, otherways, never so wise as well as rich, yet if he bridle not his desires he is little better than a Fool: and he that is poor, but hath so much understanding, as to know how to behave himself among men suitably to his condition, and to be contented there∣with, is incomparably the wiser, and the happier man. See Annot. [f]

9. ¶ Better is the sight of the eyes, than the wandring of the desire: this is also vanity and vexation of spirit?

9. It being much better to enjoy what a man hath at present, than to live upon the hopes of that which, his ravenous desires continually pursue: which sure, is a very foolish thing, and another great part of the miseries of humane life; that men are still craving more, when they know not how to use what they have already; and neglecting what they possess, wish for that, which perhaps they cannot get; or if they do can give them no more sa∣tisfaction than what they possess. See Annot. [f].

10. That which hath been, is named already, and it is known that it is man: neither may he contend with him that is mighti∣er than he.

10. And what if a man have already ar∣rived at great renown (as well as Riches) still it is notorious, that he is but a man, made out of the Dust: and therefore weak, and frail, and subject to many disastrous events; which it is not possible for him, by his most anxious cares, to prevent; or, by

his Power and Wealth, to throw off when he pleases. See Annot. [g].

11. ¶ Seeing there be many things that increase vanity, what is man the better?

11. And since there are so many things, and of great conside∣ration, that adde to the natural uncertainty which attends all worldly enjoy∣ments, what can a man promise himself from all his cares? and how frivolous are his hopes? And how senseless are they, when they will not suffer him to enjoy any thing, for fear of diminishing that heap, which they would fain encrease? See Annot. [h].

12. For who knoweth what is good for man in this life, all the days of his vain life which he spen∣deth as a shadow? for who can tell a man what shall be after him under the sun?

12. For (beside all that hath been said) there is this great mis∣chief will still re∣main, that if he should attain his hopes, he cannot tell, whether it would not have been better for him to have been disappointed: for alas! what man is there that hath skill enough to know, whe∣ther that eminent station (for instance) to which he aspires, will prove so good for him, as the private condition where∣in he is? and the same doubt may be made of all other things, which he desires in this short life: which passes a∣way insensibly, but very swiftly; and ends in the like un∣certainty, what shall become of a mans Family and Pos∣sessions, which he leaves behind him, when he departs our of this World. See Annot. [i].

ANNOTATIONS.

[a] V. 1. common] Covetous Wretches, it seems, were no rare Creatures in those days, but the Nation of the Jews abounded with them; being of the same humour they are now, scraping up Riches by right or wrong, which they scarce ever enjoy. But I have expressed also the other sense of the word Rabba,

which signifies great (VI. Gen. 5.) as well as ma∣ny or frequent.

[b] V. 2. riches, &c.] He describes in this Verse the ridiculousness, as well as the misery, of this penurious humour; by the example of a man who wants no∣thing, and yet wants all that he hath: being like one that stands up to the Chin in Water; but fears to take a sip to quench his thirst. For to those two words, riches and wealth (mentioned in the 19th. Verse of the foregoing Chapter) he here adds a third, to express the greatest plenty, viz. glory. Which is more comprehensive than the other; including in it all those goodly things, which may do a man cre∣dit, and raise him to a splendid condition in this World. For so Laban's Sons call the ample Possessi∣ons which Jacob had got in their Fathers service, all this glory (XXXI. Gen. 1.) or substance, as some render it: which made him (as we now speak) a substantial man; for it denotes any thing that hath weight in it, and makes a man to be valued.

Evil disease] That which was called Raa choleh, a sore evil, Chap. V. 13, 16. is here called choli ra, an evil disease, sad sickness, or grievous tor∣ment. Which is only an inversion of the words, the same sense being still preserved.

[c] V. 3 days of his years, &c.] He seems to re∣present in this Verse an higher degree of that evil disease, by the example of one, who hath not only great store of money, and lands, and honour; but also abundance of Children; and such firm health, that he lives to a great Age. Which is expressed by two Phrases which we translate thus, live many years, so that the days of his years be many: but to avoid tautology, the latter Clause should be thus translated, and the days of his years be abun∣dantly sufficient: so many, that he cannot reason∣ably expect, or desire more. For thus rab signifies

in many places, where we translate it enough, XXIV. Gen. 25. straw and provinder enough: XXXIII. Gen. 11. I have enough, my Brother. And yet this man thus abundantly provided for a long happi∣ness, doth no good either to others, or to himself, with what he possesses: but grutches even the expences of a Funeral, after he can hold his Riches no longer. So I understand those words, he have no burial. Which are generally understood, I confess, of lying neglected, without any interment: which the He∣brews (every one knows) lookt upon as a great Judgment: (see XXII. Jer. 19.) and so Anton. Corranus glosses upon these words; By the just Judgment of God, such Wretches, who would not feed the poor while they lived, become the Food of Dogs, or Crows when they are dead.

[d] V. 4. he cometh in] is born. With vanity] or in vain, to no purpose. Which some refer to the covetous Wretch, others to the Abortive, before-named: But I have referred to both. For this makes the clearest sense; if in the next Verse (v. 5.) we suppose that he compares these two together, and prefers the latter before the former; as he plainly doth in the conclusion of it.

[e] V. 6. sees no good] To see is to enjoy as the Phrase is used in many places: particularly XX. Levit. 17. XVII. S. John 24. And the sense of this Verse is, That the life of a covetous man is so far from making him happier, than he who never lives at all; that if he should live as long again as Methusalem, he would only be so much the more wretchedly miserable. For when he hath tired himself with labour, he hath not taken one step towards satisfaction: which he might have had with less pains, if he had taken the right course to it, ver. 7.

[f] V. 8. what hath] There is so great a difficulty in this Verse, that I did not know how to connect it with the foregoing; but by taking the latter part of the Sentence, as if Solomon had said, What com∣parison is there between him (viz the man before named) and the poor that knows how to walk before the living? i. e. the poor man who hath so much skill, as to know to live well, is infinitely to be preferred before him; whose Wisdom still leaves him such a Fool, that it doth not restrain his super∣fluous appetites. And this suits well with the next words (v. 9.) where the sight of the eyes, being opposed to the wandring of the desire; it is rea∣sonable to take it for the fixedness of a mans mind, to rest satisfied in what is before him: that is, in things present.

Or the words may admit of this construction (which is come into my mind, since I wrote the Paraphrase) What excellence is there in the Wise man (that is, in the opinion of the wretch before-mentioned, there is none) more than in a Fool, especially if he be poor, &c. That is, to all other miseries of these rich Churls, this is commonly added, That they are very ignorant of what is most truly valuable; having no esteem of the wisest man in the World, no more than a of a Fool. Nay, they prefer a rich Fool, before a poor Wise man: who knows how to carry himself so decently, that he is not afraid to appear before any man living. This is a great sottishness (v. 9.) and breeds no less sorrow; to be led by blind Appetites, and not by Reason and Judgment. For so the first words of the ninth Verse, may be interpreted: Better it is to understand aright, than to follow after ones desires.

[g] V. 10. That which hath been] The sence that I have given of the beginning of this Verse (taking the first word for an Interrogation, and name for

renown, as is common in Scripture) seems to me to be the most simple; and most agreeable to the whole Discourse. And it is that which Melancthon hath expressed in these words, Although a man grow fa∣mous, yet it is known that he is but a man; and he cannot contend with that, which is stronger than himself. That is, he cannot govern events. But I shall mention two other Interpretations, which some give of it. One is this, As he was made at first, so his Name was given him; i. e. the Name of Adam, signifying that he was taken out of the Earth, and therefore mortal. The other is this; He that hath been, his Name is called already; that is, his memory is abolished together with himself. This is Maldonate's sense; but is not agreeable to the Hebrew Phrase, his Name is called; for that in the Scripture signifies rather the contrary, viz. fame, and honourable mention, as I have ex∣pressed it word for word out of the Hebrew, in the Paraphrase. The common Interpretation may be found in all commentators, which is this; that God hath appointed what every man shall be; whether rich or poor, &c. and therefore it is in vain for them to contrive, as they do, to be other than what they are: For it is to endeavour to alter that which is immutably settled by the Al∣mighty.

[h] V. 11. seeing there be] This Verse summs up all this matter about Riches; or, as others will have it, the whole foregoing Discourse, concerning all those four things, wherein men place their happiness: wherether Wisdom, Pleasure, Honour, or Wealth. Which draw so many, and so great (for the He∣brew word includes both) inconveniences along with them; as sufficiently demonstrate a man is still to seek for the satisfaction of his desires, if he look no further.

And so they would have the last Verse, to be an Intro∣duction to the following Discourse in the next Chapter: where he shows, wherein that true and solid happiness lies, which Mankind vainly pursue in the forenamed enjoyments. But I have connected it with what goes before in this Chapter: as the Particle (for) in the beginning of it, shows it ought to be.

CHAP. VII.

ARGUMENT.

Having discoursed, in the foregoing part of this Book, of the vain courses men take to make themselves hap∣py; be now seems to proceed to prescribe the best re∣medies that can be found, against that vanity to which we are subject: by setting down many wise Precepts for our direction, and conduct, support, and comfort in a troublesome World. Where, it is con∣fessed that, our happiness can be but imperfect; yet so much we may attain as to be well satisfied, and not vex our selves that we cannot make things more certain and constant; nor dispose men to be more just and equal to us than they are.

And if we examine the following Particulars, we shall find they are comprehended in this General Directi∣on; the change of our mind, thoughts and opi∣nions: which must be quite altered; so that those things which now look like Paradoxes, must be judged the greatest Wisdom. Such are all the Doctrines that begin this Chapter (quite opposite to the common Opinions of the World) that a good name is to be preferred before precious Ointment, and the day of ones death, before ones birth-day: mourning before feasting; sadness before laugh∣ter; rebukes before commendations; the end

of a thing before the beginning of it; a patient suf∣fering spirit, before a stout haughty mind; Wis∣dom before riches, &c. These and such like are the Maxims of true Wisdom and Piety, which must be learnt; in order to the settlement of our minds in peace and tran∣quility: notwithstanding the vanity that is in all things.

1. A Good name is better than precious ointment; and the day of death than the day of ones birth.

1. BUT, though there be such un∣certainty in all other things, yet a Good Name, which a man gets by a vertuous life, is lasting and durable: And as the Conscience of well-doing gives a greater pleasure to the mind for the present, than the most fragrant Ointment can do to the senses of voluptuous men, so the fame of it will remain after he is dead; and he will still live in a good report, when all those sensual joys expire, like the vapour of the Ointment, which is soon dispersed and lost after it is poured out: And therefore if we would be happy, we ought to order our life in such a manner, that Death, which Fools and wicked men fear, may be welcome to us; and only let us out of the troubles, into which we are brought at our birth. See Annot. [a].

2. ¶ It is better to go to the house of mourning, than to go to the house of feasting; for that is the end of all men, and the living will lay it to his heart.

2. And, that it may befriend us, it is our Wisdom to think of∣ten of it; and conse∣quently, chuse rather to converse with things that will make us serious, than with those which will make us merry: to go, for instance, into the Company of those, who are mourning for the dead, rather than of those, who are feast∣ing for joy that a Child is born into the World: For in the midst of those pleasures we are apt to be dissolute and to forget our selves: but that sad spectacle enclines us na∣turally to be considerate, and disposes our mind to humi∣lity, modesty, gentleness, sobriety and charity: when, in one we see the fate of all; and we follow him to his Grave, who a little while agone, perhaps, was as vigo∣rous and strong as our selves, See Annot. [b].

3. Sorrow is better than laugh∣ter: for by the sadness of the coun∣tenance the heart is made better.

3. Sadness, there∣fore, and sorrow, is much more profitable for us than mirth and jollity (as we see in those severe and stern rebukes, which make men sorrowful for their faults) because that grief which makes a man look sadly, whether it be for his own sins, or other mens calamities, is apt to do his Soul good; by giving him a right understanding of God, and of him∣self, and of all things else. See Annot. [c].

4. The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.

4. Whence it is, that Wise men affect to think of such things, when they do not see them, as show them how vain all our worldly enjoyments are: but Fools seek all occasions to put by such thoughts, and to divert them∣selves with merriment and pleasure. See Annot. [d].

5. It is better to hear the re∣buke of the wise, than for a man to hear the song of fools.

5. And he that would be in the num∣ber of these wise men, must look upon this as one of the first steps towards it, to lend an obedient ear unto the reproofs of him who is truly wise and vertuous: which, though never so sharp and rough are to be infinite∣ly preferred before the smooth praises and commendations of a great many Fools? nay, ought to sound more grate∣fully in our ears, than the most delicious Musick, Songs and Jests, of all the merry Companions in the World. See Annot. [e].

6. For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity.

6. These jolly Fel∣lows indeed make a great noise and show; as if they were the only men that enjoy this World: but alas! their mirth and joy is but for a spurt, and then ends in heaviness: like the crackling of Thorns, which sometimes blaze un∣der a Pot, as if they gave a mighty heat; but leave the Water in it, as cold as they found it.

All there jollity therefore is mere vanity. See Annot. [f].

7. ¶ Surely oppression maketh a wise man mad, and a gift de∣stroyeth the heart.

7. And there is the greater need to be well instructed, and there∣fore to hearken to the wise (v. 5.) because there are other things besides vain pleasures and flatteries, to disturb and unsettle our minds if we be not well fortified against them. For the better any man is, the more he is in danger to suffer from slande∣rers, Revilers, and all sorts of injurious persons: whose violence sometime is so great, that unless a man be provi∣ded with more than humane Wisdom (and it be deeply rooted in his heart) it will not only miserably disquier, but even distract him. Nor is this his only danger; but that Power and Authority, which raises him above the former, may expose him to another; unless he be armed with great integrity: for his mind may be corrupted by Gifts and Presents to do injustice unto others; which he hates should be done to himself. See Annot. [g].

8. Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit.

8. And he will be the better able to resist them both, who is so wise as to look, not merely to the begin∣ning of them, but attend to their conclusion: For that which seems grievous at the first appearance, in the issue proves very advantageous; and on the contrary, that which promises fair at first hath a deadly farewel with it; and therefore it is much better to endure patiently, and humbly wait to see the issue, than to be provoked by pride and disdain, hastily to precipitate events; for he that scorns to wait and attend upon the leisurely progressions of things, commonly undoes himself and his Affairs, by his fierce and violent attempts presently to compass his desires. See Annot. [h].

9. Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.

9. It is another Point therefore of that Wisdom, which must make us happy, to repress the motions of anger that we seel in our selves, and not suffer them, without great deliberation, to have any effect: for anger is an enemy to counsel and advice, and is indeed the property of Fools; who, out of weak∣ness

of mind, and shortness of thoughts, are familiarly transported with it, upon the slightest causes; and not ea∣sily appeased again, as wise men are when they chance to be incensed.

10. Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this.

10. It is Wisdom also to correct in our selves, that complain∣ing humour, which is apt to be ever finding fault with the present times, and commending the forego∣ing Ages, as far better and happier than the present. For perhaps it is not true; and thus much is certain, that he is foolishly inconsiderate, who imagines, that then there was no evil, and that now there is no good: or if it be true that there was more good in those times, let us not murmur and repine, asking why we are cast into a troublesome Age, full of oppression, suppose, and vio∣lence and wrong (v. 7.) but rather submit to the Provi∣dence of God; considering, that there is no Age so bad, as to hinder us (which is the principal point of Wisdom) from being good: and therefore let us do our Duty; be∣lieving God hath such reason for suffering the times to be as they are, that we have no reason to quarrel at them; or to call in Question his Wisdom, Goodness or Justice. See Annot. [i].

11. ¶ Wisdom is good with an inheritance: and by it there is profit to them that see the sun.

11. Yet do not think that Wisdom or Vertue consists in despising Riches; but only, in using them well when we have them, and in be∣ing contented without them; for as we cannot be happy by Riches alone, without Wisdom, so we can∣not be compleatly happy with Wisdom alone, with∣out Riches: For he hath a vast advantage to do good every way, who is Rich as well as wise; it giving him an authority, even to speak more freely than other men; and making what he speaks to be more regarded: but, of the two, Wisdom and Vertue must alway be preferred; which can do greater things, and bestow nobler benefits upon Mankind, than Treasures alone can do. See An∣not. [k].

12. For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.

12. For as Wis∣dom, for instance, contrives many ways, whereby a man may innocently defend himself from danger; so can Money oft∣times purchase his protection and safety: but herein is the preheminence of Wisdom, that when neither of them can shelter a man, nor stave off the calamity that invades him, it marvellously supports, revives, and comforts the Souls of those who are Owners of it, under all the evils, which it could not help them, by honest means, to avoid. See Annot. [l].

13. Consider the work of God: for who can make that straight which he hath made crooked?

13. And in order to it, the highest Piece of Wisdom is, to live in a serious sense of the Sovereign Power of God; and to consider, that as he hath settled all things in Heaven and Earth, in an unchan∣geable course, so nothing comes to pass without his Provi∣dence: with which it is in vain to struggle, when he is pleased either to cross us in any of our private designs; or to send any publick calamity, which by all our Art and Power we can neither avoid, nor remedy. See An∣not. [m].

14. In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.

14. No, we ought rather to accommo∣date our selves to the present state of things; and when we are in prosperity, to enjoy God's Blessings cheer∣fully, with thankful and charitable hearts; but so soberly also, as not for∣getting that affliction may come: and when it doth, let us take it patiently, considering, among other things, that there may be a change to a better condition again: For as both the one and the other come from God, so he hath or∣dered they should have their turns, in such due season, and balanced one with the other with such exactness, that the

meanest man hath no reason to complain of him; nor the greatest to fansie himself more than a man; who cannot invent any means, to dispose things otherwise, much less, better, than God hath done. See Annot. [m].

15. All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wick∣ed man that prolongeth his life in his wickedness.

15. I know what may be objected to this (having, all my life long, made Ob∣servations upon all manner of things, in this troublesome World) and it seems very hard that a just man's integrity, should not be able to preserve him; but he is therefore, perhaps, destroyed, because he is better than others; when a wicked man e∣scapes, nay is countenanced and encouraged; or suffered to prolong his days in (and perhaps by) his wickedness) See Annot. [n].

16. Be not righteous overmuch, neither make thy self over-wise: why shouldest thou destroy thy self?

16. But besides o∣ther things which may be replied to this (as that good men are sometimes removed from, and wicked reserved unto, fu∣ture evils) it must be noted also, that some pious men are more strict and rigid than they need, and not so prudent as they ought to be; but unnecessarily expose themselves to danger: And therefore it is good advice, in order to a safe and quiet passage through this life, to be temperate in thy zeal, and not to over-do; either by extending thy own Duty beyond the Divine Commandment; or by correcting the inveterate vices of others, and opposing the vulgar O∣pinions, too severely or unseasonably; whereby they are only exasperated and enraged, but not at all amended: for why should a man bring a mischief upon himself, without any benefit unto others? See Annot. [n].

17. Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time.

17. And on the o∣ther side, let not im∣punity tempt any man to presume to grow enormously wicked; and so foolish as to embrace and follow the lewdest Opinions: for this may awaken the

publick Justice against him, even for the common safety; or the Divine vengeance, nay his own excessive wickedness, may cut him off, before he come to the natural term of his life. See Annot. [o].

18. It is good that thou shouldest take hold of this, yea also from this withdraw not thine hand: for he that feareth God, shall come forth of them all.

18. This Advice is so profitable, that he who loves him∣self will not only ap∣prehend it, but take fast hold of it and di∣ligently observe it; never departing from either part of it, but while he wisely manages himself to decline dangers, honestly and faithfully perform his Duty: for nothing can do a man such service in this, as a true fear of offending the Divine Majesty; which will preserve him both from rash and heady forwardness, and from consulting merely his own private safety and interest. See Annot. [p].

19. Wisdom strengtheneth the wise, more than ten mighty men which are in the city.

19. And this pious prudence, which pro∣ceeds from the fear of God, will be a stronger Guard and security, to him who is indued with it, both against all inward fears and all outward dangers, than a multitude of valiant Commanders, and all their Troops are, to defend a City, when it is besieged by its Enemies. See Annot. [p].

20. For there is not a just man upon earth, that doeth good and sinneth not.

20. Though this must always be un∣derstood, when we thus discourse that no man is either so perfectly wise, or completely vertuous, as never to mistake and commit a fault; but sometimes the best of us may slip into a sin, notwithstanding all our caution and care; and thereby fall into danger. See Annot. [q].

21. Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee.

21. The considera∣tion of which frailty of Mankind, is use∣ful many ways; not

only to abate our severity in censuring or chastising pub∣lick Offenders, but to teach us gentleness towards those, who do us private injuries: and therefore not to regard (for instance) every word that is spoken against us, but rather to dissemble our knowledge of it; first, because otherwise we shall have no quiet; for perhaps we may chance to overhear our own Domesticks speaking slightly of us; which we may easily pass by and overlook, but cannot take notice of without great disturbance. See Annot. [r].

22. For often-times also thine own heart knoweth, that thou thy self likewise hast cursed o∣thers.

22. And secondly, Because if thou ex∣aminest thy own life, thou wilt find this fault is so incident to humane Nature, that thou thy self perhaps hast been guilty of it many a time; and done as much by others, that are thy Betters, as thy Servant doth by thee.

23. ¶ All this have I proved by wisdom: I said, I will be wise, but it was far from me.

23. For my part, I cannot exempt my self from the guilt of great errours: for though I have not only studied to be wise and vertuous, but made a tryal of the excellence of all these Rules, which I have now delivered; and resolved also that I would strictly observe them, and never, in the least, swerve from them; yet, alass! I fell far short of these holy purposes. See Annot. [s].

24. That which is far off, and exceeding deep, who can find it out?

24. That which I have done already, in time past, is far from the Wisdom, where∣by I intended to have acted; and who can tell, when he once sinks below himself, how much deeper and deeper he shall be plunged in sin, till he cannot find his, way out again?

25. I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness:

25. Notwithstand∣ing which I did not cease my endeavours, but diligently looked every where, and viewed every Cor∣ner, even of my heart; making the most ex∣quisite search after the surest means to attain that Wisdom and Vertue, which I desired and laboured for above all things; and to be settled, upon firm Gounds, in my ho∣ly resolutions: for which end, I likewise endeavoured to understand, what is the very height of folly and wick∣edness; even that wickedness which besots a mans mind, nay turns his brain; and not only infatuates him, but makes him act as if he were distracted.

26. And I find more bitter than death the woman whose beart is snares and nets, and her hands as hands: whoso pleaseth God, shall escape from her, but the sinner shall be taken by her.

26. And I found at last, that nothing so destroys a mans un∣derstanding, nothing leads him into so ma∣ny dangerous errours, and makes him quite forget himself, as that filthy lust which carries him to a Harlot; who brings him into so many grievous mischiefs, that he had better die than be acquainted with her: for she is made up of wicked Arts and wily devices, and doth nothing but contrive how to insnare and intangle him, that approaches her; whom she holds so fast by her charms, that he re∣mains her Prisoners for ever, without a wonderful Grace to deliver him: which he hath little reason to expect, when he considers, that it is commonly some other great offences against God, that betray him into these Snares; from which, he who approves himself sincerely unto God, finds so much favour with Him, as to be preserved. See Annot. [t].

27. Behold, this have I found (saith the preacher) counting one by one, to find out the ac∣count:

27. Behold then the result of my most serious thoughts, which I publickly proclaim to all, and

would have it diligently observed; that, having distinctly considered all things, one by one, I find nothing so dan∣gerous (and therefore nothing so much to be avoided by him, that would be stedfastly wise and good, v. 23.) as the conversation of Women; especially those that are of a lewd inclination.

28. Which yet my soul seek∣eth, but I find not: one man among a thousand have I found, but a woman among all those have I not found.

28. And where to meet with any of them, with whom it is safe to have Socie∣ty, I am still to seek, though very desirous to find: for though here and there I have found a truly honest Man, among those multitudes that attend upon me in my Court, yet I cannot say that among all my Acquaintance of the other Sex (and I have a great many, 1 King. XI. 1.) I have met with so much as one, that is what a Woman should be; modest, plain-hearted, humble, sincerely vertuous, without guile, hypocrisie and dissimulation. See Annot. [u].

29. Lo, this onely have I found, that God hath made man upright; but they have sought out many inventions.

29. Only observe this, that I do not herein accuse (far be it from me) the Crea∣tor of the World; for I am assured of nothing more than this, That, as God made all other things very good in their several kinds, so, he made both Men and Women in perfect integrity; with a clear understanding to judge aright, and with an honest will, inclined to do accordingly; prescribing them also no other Rule of life, but such as was just and good: but they, affecting to be greater than God intended, and to have more liberty than He allowed, raised scru∣ples and doubts, questions and disputes about their Du∣ty; inventing many ways to shift it off; and so deprav∣ed themselves, by following their own vain fancies, and false reasonings, rather than his blessed Will. See Annot. [x].

ANNOTATIONS.

[a] Among all the Maxims of true Wisdom and Piety, which are to be learnt, for the settlement of our mind in peace and tranquility, notwithstanding the vanity that is in all things, Solomon recommends to us in the first place; the care of that, which men foolishly lose; by minding nothing but heaping up Wealth, or pleasing themselves in a voluptuous life, &c. viz. to acquire a good Name. Which nothing but a ver∣tuous use of all things, can bestow upon us; and when we have it, will give us a singular delight at present, and embalm our memory when we are laid in our Graves.

Which good Name (as Melancthon observes) consists in two things: in the approbation of our own Conscien∣ces judging aright; and in the approbation of other men, who also rightly judge. Both which are re∣quired by God; that we should do right things, and that others should approve of what is rightly done. Unto which they are bound, for two Reasons; that the difference of Vertue and Vice may be made the more conspicuous; and that others may be taught by Examples. He requires therefore that infamous per∣sons be cast out of Society, and that they be honoured, whose manners are without infamy. Now since such approbation is a Divine Ordinance, it is manifest we may desire this Glory; and, by the same reason, that we must avoid all scandal, and take care that we may be commended.

Which Solomon here compares to a precious Ointment, because nothing was more grateful and refreshing in those Eastern Countries: and therefore used not only in Feasts, but at other times, when they were weary or languishing; for comforting the brain, recreating the spirits, chearing the countenance, suppling the

joints; and for other services tending to health, as well as pleasure. Which made Ointments to be held in the greatest price and estimation; and to be men∣tioned among the Treasures of Kings, 2 King. XX. 12. XXXIX. Isai. 2. Suitable to this is that of Pindar, A Bath of warm Water doth not so refresh the tired Bones, as Glory. And this of Thucidydes, that Honour is the nourishment and food of an old man; who lives upon the repu∣tation he hath gotten by worthy Deeds, which will make Death not unwelcome to him. So the latter part of this Verse must be understood, with reference to a well-spent life; for otherways it would be only a discontented Saying, like that of the Heathen, The best thing is not to be born, the next best to die presently. Unto which Doctrine (as Melan∣cthon well speaks) the Church is a Stranger.

I cannot well pass over this Verse, without observing, what all Interpreters note; an elegant Paranomasia (as they call it) that is, a near affinity both in the Letters and in the sound, of these two Hebrew words Schem Name, and Schemen Oil or Ointment: as there is afterward, v. 5, 6. between three other words, Shir a Song, Sirim Thorns, and Sir a Pot. Which being found also in several other parts of the Bible, it shows that such allusions are not unseemly, nor ought to be censured as affectations; if they be spa∣ringly used, and wisely, gravely and decently scatter∣ed in a Discourse; not fulsomely, upon every occasion, obtruded.

[b]. V. 2.] Now the Wise man knowing that nothing stirs us up more powerfully to a religious life, than the frequent remembrance of our mortality (which alas! we are not willing to think of) he next advises him that would be happy, to embrace all occasions that may put him in mind of it. The Meditation of Death, being as was anciently said, the very Abridgment

of all Philosophy. All the Precepts of Wisdom, they thought, were comprized in this; and therefore no wonder Solomon not only begins with it, but presses it so largely as he doth in the following Verses: to the end, that we may make our life not only a Meditation, but an Exercise of Death; which in the Christian Language is called Mortification. In short, the thoughts of Death will, without any other Teacher (if we keep it always in mind) instruct us in all those Vertues, which will procure us a Good Name; some of which I have touched in the Para∣phrase. And the more healthful we are, the more we had need to charge our selves with the thoughts of it; because that is apt to make us forget it. So I have taken chai, not merely for living; but lively, vigorous, lusty and flourishing, as we translate it tru∣ly XXXVIII. Psal. 19.

[c] V. 3.] In the Explication of this Verse, I have touched upon another sense of the first word of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which signifies not only sorrow, but anger or indignation al∣so: by which some expound this Verse. And under∣stand thereby, either the anger of God afflicting men for sin, or the angry reproofs that are given Sinners: which are better for them than prosperity, or to ap∣plaud and humour them in their folly. But this is mentioned v. 5. and therefore I take it not to be in∣tended here.

The truth of the latter part of this Verse is admirably explained by St. Paul in the 2 Corinth. VII. 11. As for the Phrase I shall only note, that an ill look is an exact Translation into our Language, of the Hebrew Phrase, which is here translated sadness of the countenance. Now a man may look ill not only by sickness, but, by reason of any other thing that af∣flicts him (as we find in the Case of Nehemiah, II. 2.) some of which I have expressed in the Para∣phrase.

[d] V. 4. heart] the thoughts, affections, and delight.

[e] V. 5. rebuke) The word includes roughness, and severity in it; and is opposed to the smooth flatteries of those, that seduce to sin. So I have understood Song (not excluding the common sense of the word, which I have also expressed) for as the first part of Wisdom, is for a man to be able to give good ad∣vice to himself and others; and the next part of it, to take such advice when it is given: So it be∣longs to the first part, to see a mans own faults and reprove himself for them; and to the second, to re∣ceive such reproof willingly from others, and to abhor to be flattered and soothed, as if he had no faults at all.

[f] V. 6.] This comparison between rebuke and flattery, Corranus thinks is continued also in this Verse; up∣on which he paraphrases in this manner; As Thorns put under a Pot, and kindled, make such a crackling, as if they would set the whole house on fire, and by their noise raise an expectation of the greatest flame; but presently end in smoke and vapours: so senseless Flatterers make a great buzzing in mens ears, and blow up their minds, extolling them to Heaven with their Praises; but in truth make them not one whit the better, &c. But I do not see how the word laughter can be well applied to this; and therefore I have omitted it, and only thought fit here to mention it.

[g] V. 7.] The connection of this Verse with the preced∣ing, is a little obscure; unless we translate it, as Mal∣donate doth (following Munster) A Wise man despiseth calumny, and a mind that can be cor∣rupted with Gifts: Which is an excellent Admoni∣tion, and well suited to Solomon's purpose. But no Interpreters besides them take the word jeholel in the signification of despising (except Forsterus, who takes it for making one despised, translating it thus, Calumny makes even a Wise man inglorious)

but rather in the sense of giving disturbance, or ma∣king mad, as we translate it. Though a great ma∣ny by Oschek (which raises this disturbance in a Wise man) understand that sort of oppression, which comes from calumny. Particularly Melancthon, herein follows the Vulgar; showing what a most pestilent mischief this is, in all Governments: whereby such excellently deserving persons as Palamedes, Ari∣stides, Cimon, and Themistocles were oppressed. The fountain of which Vice, is pride, envying the glory of others; and, that they may lessen it, misre∣presenting their counsels and actions: Which sophisti∣cal depravation of other mens words, and deeds, is called Calumny.

But I have not confined the sense to this; the Hebrew word Oschek signifying all sorts of oppressions, as I have noted before, either by fraud or by force. And the easiest sense of the Verse seems to me, that which I have expressed in the Paraphrase; by connecting it with Ver. 5. as a reason why we ought to hearken even to the rebukes of the Wise; that we may acquire a good habit of mind, able to hold out against op∣pression on the one hand, and bribery on the other: which none can do, who is not very vertuous.

And in this Exposition I have taken Wise as St. Hie∣rom doth; not for one that is perfect, but for a Proficient: who hath not yet settled wise Principles in his mind.

It is possible also that Solomon may have respect to the oppressions which men generally indure, in a State ill∣governed. Which raises a just indignation, and holy warmth of zeal in the best of men: but if care be not taken to repress the violence of that perturbation, which this is apt to give us, it may turn into fury; and make us behave our selves towards our Superiors, as men out of their Wits.

[h] V. 8.] I have connected this Verse with the fore∣going; though it may be taken alone by it self. And the word dabar, signifying either speech or thing, some (following the Vulgar) interpret this of the care that ought to be taken, in the Epilogue or close of an Oration (as St. Hierom speaks) rather than in the beginning or Preface to it; that, as we are wont to say, we may come off well, and leave a sting in the minds of those that hear it. But this is so wide from the Wise mans purpose, that I do not think fit to set down an excellent Discourse of the Lord Bacon's, up∣on this sense of the words, Lib. VIII. de Augm. Scient. Parab. 10.

And if we expound it of things, it is but a dilute sense to say, that a thing perfected is better than a thing begun. Others therefore take it to be the same with that, Finis coronat Opus: which is true, but doth not complete the sense; unless we understand it in this manner; that the Conclusion of all things is to be expected, before we judge of them. For whilst they are growing and coming on, they appear with a quite different face, from what they have, and when they are gone and shall be no more.

In the latter part of the Verse, patient in Spirit, is pro∣perly one that is long before he grow angry, or fall into any passion; who is opposed to proud in spirit, because it is high-mindedness (as the word signifies) which makes mens passion rise and swell hastily. It may have relation to the former part, and be expound∣ed in this manner: A patient man and slow to an∣ger dispatches business better, than a proud, huffing and blustering Spirit: whose passion so disorders his mind, and indisposes it for the ma∣nagement of Affairs, that he seldom brings them to a good issue.

Or thus, A proud man is a Boutefeau, who begins the fray: but the patient in spirit is the man that

must end it (if ever it be well ended) and that is much the better work, and the greater honour to him, who is employed in it, and effects it.

Or, which is still clearer, we ought to attend to the end of a thing with patience: because it cannot be known what it will prove, nor whither it tends, in the be∣ginning: and we should be the more prone to be pati∣ent in spirit, if we would expect the issue of every thing. Thus Corranus paraphrases upon the words most excellently; but a little too long. It is no small part of Wisdom, to judge of things, and of busi∣ness proposed to us, slowly and maturely, &c. for we see frequently that inconsiderate men, finding a thing very hard and difficult in the be∣ginning, and never thinking how profitable and pleasant the issue may prove, immediately de∣spond; and out of an impatience, shall I say, or rashness of mind, desist from the most excellent Enterprizes; and many times betake themselves to worse. From which rashness, and incon∣stancy he will be very far removed, who indu∣ed with Divine Wisdom, waits for the desired and happy Conclusion of his Affairs. And un∣to this nothing contributes more, than a slow, constant and patient mind, that can endure la∣bour and pains: which stedfastly and quietly considering how fruitful the end may be which he affects, will not suffer himself by any difficul∣ty, trouble or weariness which he meets withal in the beginning, to be drawn from his purpose. Far different from those, who out of a proud, arrogant humour, think it is baseness, and unbecoming a gallant man, to attend upon the flow and leisurely progresses of things, and to expect their events.

Thus he; which sense I have not neglected in my Para∣phrase; but comprized it, among the rest; and it is

thus, in part, expressed more briefly by a wise and good man in that Age; when he told his Friend (who was undone because he would not mind it) that he was like an unskilful Player at Tennis, ever running after the Ball; whereas an expert Player, will stand still to observe and discern, where the Ball will light, or where it will re∣bound; and there with small travel will let it fall on his Racket, or on his hand.

[i] V. 9, 10.] These two Verses depend on the foregoing showing that anger is inconsistent with Wisdom; and so is murmuring and repining at the hardship we meet withal in evil times. And therefore, as the same Corranus well glosses, let us not throw the causes of our anger upon the times; but blame our selves, who at all times, if we want meekness of Wisdom, shall grow angry upon the most frivolous occasions; and not only let loose the Reins of our anger, but of all other Vices.

But I think this advice, v. 10. is not merely to be restrained to this, but extended unto all sorts of discontent, which are apt to make us complain of our present condition; and so to admire what is past, as not to mind what is present: as if they had nothing but what was good, who lived before us; and we nothing but what is naught, in these days. Whereas, they complained just as we do now; and that of Thu∣cidydes was true then, as it ever will be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. the present is always burthensome. Because, as Melancthon observes, we have a feel∣ing sense of present incommodities; but know what was heretofore only by report: and so we praise those ancient times, but do not like our own; which may be as good. This we are sure of, that all times have their troubles: and it is the part of a wise and good man, to bear them, and not to in∣crease them by a foolish Cure. According to that

Saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: let not one evil be remedied by another. And that of Pythagoras, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: What por∣tion of things fall to thy share, take it; and do not grumble, nor be vexed at it. And remem∣ber, as Corranus glosses again, that a truly wise man is never so transported with admiration of ancient times, as to despise the present; cry∣ing out those were the Golden, these the Iron Ages: nor will he solicitously enquire into the causes of what was then and what is now; when this is certain, that Vertue is the only cause of happiness, and Vice of infelicity; which, in what time soever we fall, always produce the same effect. And to imagine that the ancient times had no evil in them, and ours no good, is the conceit of man that judges inconsiderate∣ly. For our eyes ought not to be so fixed upon the present calamities of our days, as blindly to overlook all the good: nor is the ancient felicity to be so ad∣mired, as not to remember, that they also conflicted with many Tempests, and perhaps greater than we, as their frequent complaints of their times do abun∣dantly testifie. He therefore that is wise and fears God, will make account (as the truth is) that it is in our own choice, by his Grace, whether the times shall be good or bad; for if he live well, they cannot be bad to him; as on the contrary, they cannot be good, if he live wickedly.

I am the longer in these Observations, because they are things of mighty moment: but most of the rest I shall contract, as much as is possible.

[k] V. 11.] Most take this Verse, as denoting their happiness, who have Riches, as well as Wisdom; which commonly is despised without Wealth. But the words may bear another construction (which I have not neglected, because it agrees well with what

follows) that Wisdom is equal to an Inheritance; nay, much to be preferred before it. For they may be thus translated, Both Wisdom and an In∣heritance are profitable for men in this world; but especially Wisdom. Or, as Maldonate renders the last Clause, Et Residuum est videnti∣bus Solem, and there is a remainder to those that see the Sun. That is, when all things in this World fail us, the fruits of Wisdom only remain with us.

[l] V. 12.] This is further explained in this Verse: Where it will be needless to do more than barely ob∣serve, that the word we render defence is shadow in the Hebrew; which in their Language signifies protection, and comfort, XIX. Gen. 8. For this cause, they come under the shadow of my Roof; i. e. that they might be secure from violence. XIV. Numb. 9. Their shadow (i. e. protection) is departed from them.

[m] V. 13, 14.] Here follows an admirable Advice, to comply with our present condition, and suit our mind unto it: Because we cannot bring things to the bent of our own mind, and therefore had better study to conform our mind to our condition, whatsoever it be; whether prosperity or adversity. Into which the Divine Wisdom hath divided our life, and so proportioned them one to the other; that none can justly find fault with his Divine disposal; nor, all things considered, tell how to mend them, and order them better.

So I have understood the last Clause of v. 14. in which is the only difficulty: find nothing after him. Which Words (after him) some refer unto God, and make the sense to be, that after Him (or beside Him) a man shall find nothing certain: and therefore it is best to depend upon Him alone. Which I have not taken notice of in the Paraphrase, and therefore mention here. Others refer after him unto

man; and that two ways (which it may be fit just to set down) Some translate it thus, For this end, that man may find out none of those things; which shall befall him hereafter: and so, being perfectly ignorant of what is to come, neither presume in prosperity, nor despair in adver∣sity. Others thus (which is Maldonate's Gloss) that man losing in time of adversity, what he had gotten in prosperity, might not adhere too much to the things of this World. Melancthon alone interprets find nothing, in this sense, that he might not betake himself unto unallowed courses: but in prosperity keep himself within the Bounds of his vocation, and not be carried beyond it by vain curiosity; and in adversity expect the help of God, in the use of such remedies as he hath ordained.

[n] V. 15.] This Verse may be either joined with the precedent, or with the following: I have connected it with both, in my Paraphrase upon it, and v. 16. where I have attended to the Scope of the Wise man in this Chapter; and accordingly interpreted that and the 17th. Verse; which will admit of several other Expositions.

They are commonly expounded of Publick Justice; which ought to be, neither too rigid, nor too remiss and negligent. Insomuch that Melancthon's words are, non dubium est; there is no doubt he speaks of Political Justice, which governs the things of this life: and consists in a mean, between cruelty and negligence. Too much severity becomes cruelty; as it was in Aurelian: and too much indulgence con∣firms men in wickedness, as it was in the days of Arcadius. A good Governour, like Augustus, takes a middle course; and doth not seek that middle with too much subtilty: but rather, as in God, lets mercy prevail over judgment. The like admonition, saith he, is subjoined about Wis∣dom:

for, as too much severity becomes cruelty, so too much Wisdom, that is subtilty, becomes cavilling sophistry, and cheating. And thus he interprets ver. 17. that a Magistrate should not tolerate enormous Vices.

Doctor Hammond alone, as far as I have read, makes the 16th. Verse, Be not righteous over∣much, &c. to be the Objection of a Wordling; who takes that for excess of Duty, which brings any damage, or worldly destruction upon him. Which is answered, saith he, in v. 17. Be not wicked overmuch, &c. that is, the fears, and from thence the prudential (but oftentimes very impious) practices of the Worldling, are the more probable Bath, to the most hasty ruines, Vid. Answ. to Cawdry, Chap. 2. Sect. 2.

But this is not coherent, in my Opinion, with the rest of the Chapter; and therefore I have followed ra∣ther the Opinion of Gregory Nazianzen: who in∣terprets it of heat and zeal, more than needs, with∣out reason and discretion: Which, as it makes all the Schisms in the World, so produces a great many other evils. And the same passion, saith he, is both about righteousness, and about Wisdom: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. vid. Orat. XXVI. p. 446.

I shall omit other Interpretations (which are collected by del Rio; and more copiously by Hackspan Lib. 2. Miscellan. c. 1.) and mention only that of Grotius: who expounds it of a vain affectation of Justice and Wisdom. Which Interpretation is in part fol∣lowed by the Lord Bacon L. VIII. de Augment. Scient. C. 2. Parab. 31.) whose Discourse upon the Words, I shall not send the Reader to seek, but set it down intirely; because it is very useful.

There are times, saith Tacitus, wherein great Vertues are exposed to certain ruin. And this fate

befals men eminent for Courage, or Justice; sometime suddenly, sometime foreseen afar off. But if Prudence be also added to their other accomplish∣ments; that is, if they be wary and watchful over their own safety; then they gain thus much, that their sudden destruction proceeds from counsels altogether hidden and obscure; by which both envy may be avoided, and their ruine fall upon them unprovided. As for that nimium (overmuch) which is set down in the Parable (since they are not the words of some Periander, but of Solo∣mon, who now and then notes the evils in mens life, but never commands them) it is to be under∣stood, not of Vertue it self (in which there is no nimium) but of a vain and invidious affectation, and ostentation thereof.

A Point something resembling this, the same Tacitus intimates in a Passage touching Lepidus; setting it down as a Miracle, that he had never been the Author of any servile Sentence, and yet remain∣ed safe in such cruel times.

This thought, saith he, often comes into my mind; whether these things be governed by Fate; or whether it lies also in our own power, to fleer an even course, free both from danger and from indignity, be∣tween deformed flattery, and abrupt and sullen contumacy.

[o] V. 17.] There are those, who by al tirsha under∣stand not, Be not too wicked; but, Be not too busie; make not too great a stir, and bustle about the things of this World (especially in dangerous times) do not destroy thy self, by too much toil and labour; or by too much stirring, when it is better to be quiet and sit still. Of which I have taken no notice in the Paraphrase; and therefore mention it here. For though the word be not used commonly in this sense, yet it is its original signification. And

the Advice of the Son of Syrach is something to this purpose, VII. Ecclus 6, 7.

[p] V. 18, 19.] The foregoing Advice He looks upon as so useful, that he presses it further here, ver. 18. and promises more security from such a religious pru∣dence, as teaches us moderation, and yet keeps us strict to our Duty; than from the greatest Armies that men raise for their defence, ver. 19.

For (as Melancthon observes) Alex. Pheraeus was slain by his Wife, and his Brethren; though he lay in an high Tower, well garrison'd, to which none could ascend but by Ladders. And the Father of Alexander was slain in the midst of a publick Pomp, his Princes and his Guards looking on; as Ju∣lius Caesar also was in the Senate.

Ten mighty men] every one knows is, in Scripture-Phrase, as much as many mighty men. And so Bochartus interprets that difficult place, XI. Numb. 31. where, speaking of the vast quantity of Quails that came into the Camp, Moses saith, he that gather∣ed least, gathered ten homers; that is, saith the forena∣med Writer, many heaps: for so he thinks homer should be there translated, as it is in some other places, L. I. de sacris Animal. Cap. XV. p. 106. Part. 2.

[q] V. 20.] Here he seems to limit what he had said before, with this exception; that no man can be always so wise, and cautious, as never to offend. Which Melancthon truly calls Politica sententia: and refers to lapses in Government; like that of Josiah; who was a very good Prince, but perished by engaging rashly in an unnecessary War. And there∣fore the Character of a Governour, as well as of a man, must be fetcht from the constant strain, and bent of his actions; and not from particular facts. For he is a good Governour that always intends to do right, though he sometimes miscarry (as David and

the forenamed Josiah) and he is an ill Governour, who hath no such design, but quite contrary; though sometime he do well, as Cambyses. The difference therefore must be taken from their perpetual will and inclination.

There are those who connect this Verse, with the next rather than the foregoing: but I have referred it to both, and not unfitly I think; as may be seen in the Paraphrase upon v. 21.

[r] V. 21.] Which the Lord Bacon (L. VIII. C. 2. Parab. 4.) refers principally to vain curiosity; and thus discourses upon it.

It is a matter almost be∣yond belief, what disturbance is created by unprofi∣table curiosity, about those things that concern our personal interest: That is, when we make a too scrupulous inquiry after such Secrets, which once disclosed and found out, do but cause disquiet of mind; and nothing conduce to the advancing of our designs. For first there follows vexation and disquiet of mind: humane Affairs being so full of treachery and ingratitude, that if there could be procured a Magical Glass, in which we might be∣hold the hatreds, and whatsoever malicious contri∣vances are any where raised up against us, it would be better for us, if such a Glass were forth∣with throne away and broken in pieces. For things of this nature, are like the murmurs of the leaves of Trees, which in a short time vanish. Second∣ly, This curiosity loads the mind too much with suspicions, and ungrounded jealousies: which is the most capital Enemy to counsels; and renders them inconstant and involved. Thirdly, The same curiosity doth sometime six those evils which otherways of themselves would pass by us and fly away. For it is a dangerous thing to irritate the consciences of men; who, if they think themselves to ly undiscovered, are easily

changed for the better; but, if they perceive them∣selves to be detected, drive out one mischief by ano∣ther. And therefore it was deservedly esteemed the highest Wisdom in Pompey the Great; that he instantly burnt all Sertorius's Papers, unperused by himself, or suffered to be seen by others.

Some take this Verse to speak of those, who willingly lend their ears to Informers and Detractors; who will bring them what is said abroad, whether true or false. And therefore, saith Solomon, since there is no man but who offends sometimes, not thou thy self excepted, do not hearken unto those who reckon up other mens faults; lest thou hear thy own, from those that are of thy Family. Thus Maldonate.

[s] V. 23.] Here he seems to resume his Discourse, in the beginning of the Book, concerning the shortness of humane understanding; and the difficulty of finding the truth and the reason of things. But no account can be given, why he thus starts from his Subject, on a sudden, without any coherence. And therefore I have endeavoured to give another account of this, and the following Verse: Which I have so interpreted, that they may be knit to the foregoing. I cannot say that herein I have followed any Guide, but my own Judgment: which led me to think this to be a con∣tinued Discourse. But they that dislike my connection, must rest satisfied (as far as I can see) with that of Corranus (which hath more colour for it, than any other) who takes this Verse to be a Preface to what the Wise man had to add concerning the subtil Arts of Women to draw men in, if they be not exceeding cautious. Their wits being so versatile, their cun∣ning so sly, and their allurements so many, that he professes he found them inexplicable; though he had spared no pains to penetrate into them. This he makes the sense of ver. 23, 24, 25.

[t] V. 26.] And then, in this Verse, Solomon gives an account of the danger they are in; who suffer themselves to be insnared by the Arts of naughty Women (who are so numerous, that he advises him, who would be good, to be very cautious how he enters into familiarity with that Sex) who have brought sore calamities upon the greatest men; such as Samson, David and Paris, and many other besides Solomon himself. The next Verse I have made to relate to that. The two words we translate snares and nets (to which he compares her heart, i. e. her invention, devices, &c.) both signifie nets. Only the former signifies the Nets of Hunters; the latter, the Nets (or Draggs rather of Fishermen, (XXVI. Ezek. 5.) as the LXX. distinguish them. The former indeed is applied also to Fishes, in this Book, IX. 11. and therefore the truer difference perhaps is, that the former signifies finer, the latter courser, but stronger Nets: such as cannot be broken, but will certainly destroy; as the Root, from whence Cherem comes, denotes. Both these words are in the Plural Number to denote, the vast multitudes that they catch; and the innumerable ways they have to entangle them, and hold them fast.

[u] V. 28.] Gregory Thaumaturgus interprets this Verse altogether of their Chastity; after this manner: I have found a chaste man, but never a chaste woman: And, indeed, of that he is speaking, which makes this sense not unreasonable: though I have not so restrained it, nor do I think this is to be lookt upon, as the true Character of Women, in Ge∣neral, in all Ages, and Countries; but of such only as Solomon was acquainted withal; and of those in that, and the neighbouring Nations; especially of Women there excelling in beauty, which commonly betrayed them to their ruine, and to the ruine of others; without an extraordinary Grace to preserve them.

[x] V. 29.] In the beginning of this Verse, Melan∣cthon thinks, Solomon speaks not of the first creation of man, but of the Rule of mens actions, which God proposed to them: The sense being, as if he had said, God instituted a good Order how men should behave themselves in all things; but they contrive how to go beyond their Bounds. As David, for instance, had many Wives of great beauty; but he would not be content with∣out another mans. Antony. had a great power, but he would be a Monarch: which is the fault of many other Great Men.

This I have not altogether neglected; and also taken notice of de Dieu's Interpretation of the last words of the Verse, Men sought out the thoughts of the great or mighty: taking Rabbim for Mag∣nates. That is, not contented with his own condition, he affected to be like the Angels, nay like God.

Maimonides refers it to the evils and miseries man draws upon himself, here in this World: understand∣ing by cheschbonoth (inventions) mans foolish reasonings, whereby he precipitates himself, into all the evils he endures.

For he thinks he wants this and that, when he doth not: and he thinks this and the other thing makes him miserable, which hath no hand in it. But we may say as Malachi doth (I. 9.) this hath been by means of your own selves; and as this Wise man elsewhere (Prov. XIX. 3.) The foolishness of man per∣verteth his way; and his heart fretteth a∣gainst the Lord. More Nevochim, Pars III. Cap. 12.

The common Editions of the LXX. may be corrected out of Epiphanius Haeres. XLIX. who quotes this Verse thus— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in the common Editi∣ons, even in the Polyglott Bible, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

most absurdly) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 According to which I have, partly, framed my Paraphrase, taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to refer to the Under∣standing, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Will: But I have attended also to the common reading, in the latter end of the Verse; which is, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

CHAP. VIII.

ARGUMENT.

In this Chapter the Wise man pursues the design of the former. Wherein he having given several Advices, as a proper remedy for the vanity and trouble we find in all things (the principal of which are serious∣ness, mindfulness of our mortality, integrity, meekness, patience, prudence, in not exasperating men when we can avoid it, caution in conversa∣tion with Women) he now adds several other of no less moment; which have respect not only to pri∣vate, but also to publick persons. And they amount to this (that I may give as short a Summary as I can of the Chapter) to show how happy we all should be, if both Subjects, and Princes also would be ad∣vised and considerate. But if they be not, good men should make themselves less miserable, by not being either too much disturbed at it, or giving any pub∣lick disturbance; much less by disbelieving Provi∣dence, though they do not see the World governed, as they would have it, to the encouragement of the good, and the punishment of the bad: but to enjoy what they can honestly, in the present condition where∣in they are: and be contented and submit to the Divine Government (though we do not understand it) when any alteration comes: and not add this affliction unto all the rest, anxiously to enquire into

those things, of which we are not able to give an account.

1. WHO is as the wise man? and who knoweth the interpretation of a thing? a mans wisdom maketh his face to shine, and the boldness of his face shall be changed.

1. THere is no man so happy, as he that is wise enough to understand, and to live by these Rules: But let that man re∣member also, that as true Wisdom gives the greatest comfort, confidence and courage to himself, so it is apt to make him kind and gen∣tle unto others; And therefore let no man pretend unto it, unless it dispose him unto such Vertues: For the deep∣er insight he hath into men, and business, and things, and the better able he is to solve all doubts and difficult Cases, and thereby satisfie both himself and other men; the more friendly, courteous and affable should he be to all; and the more humble, meek and gentle also: Which is far more Majestical, and will gain him greater reverence, than austerity, surliness, and pride. See Annot. [a].

2. I counsel thee to keep the kings commandment, and that in regard of the oath of God.

2. And let no man think I have respect merely to my self, in what follows, because I am a King; but look upon this as a principal Point of Wisdom, both for his own, and for the publick safety; to live in dutiful Obedience to the Kings Edicts, and Commands, which do not thwart the Laws of God: and that, not merely for fear of his displeasure, and the pe∣nalty of the Law, if it be broken or neglected; but out of respect to God, whose Minister he is; and whom his Subjects called to witness unto the sincerity of their hearts, when they swore true faith and allegiance to him. See An∣not. [b].

3. Be not hasty to go out of his sight: stand not in an evil thing, for he doeth whatsoever pleaseth him.

3. Let not thy passi∣on transport thee to show the least disre∣spect to him, much less to refuse his Com∣mands unmannerly, or to do any thing that may throw

thee out of his favour; but, if thou hast offended him, let thy next care be not to persist obstinately in thy errour, but to humble thy self and beg his pardon: not imagining thou canst flee so fast from his anger that it shall not reach thee; for his power is so large, that it will, one time or other, lay hold on thee and punish thee. See Annot. [c].

4. Where the word of a king is, there is power: and who may say unto him, What doest thou?

4. For the Kings Commands are backt with Power; so that, if he give Sentence against thee, his Of∣ficers are ready to do Execution immediately: never exa∣mining whether it be right or wrong; but holding them∣selves obliged to do as he bids them. And indeed who may question him, or call him to an account, that hath no Superior? Or who can controul him, that hath all the power of the Kingdom in his hands? See Annot [d].

5. Whoso keepeth the command∣ment shall feel no evil thing: and a wise mans heart discerneth both time and judgment.

5. Therefore, not only for Conscience sake, but, for thy own safety and security yield obedience to the Kings Commandment; for so thou shalt avoid the trouble both of thy mind and of thy body: And if thou pretendest to Wisdom, show it, not in opposing him and contending with him but, in a prudent declining what thou canst not honestly do; and in observing and taking the fittest Sea∣son, and in the most inoffensive and winning manner, to insinuate good advice, when the King commits an errour. See Annot. [e].

6. ¶ Because to every purpose there is time, and judgment; therefore the misery of man is great upon him.

6. For want of which sort of pru∣dence men suffer very much: because there is a certain season for, and a certain manner of, doing every thing; which if it be not understood (and it requires no small pains to be able to discern it) or not embraced, it is not only impossible to be done, but many and great inconveniences insue upon that oversight, or neglect. See Annot. [f].

7. For he knoweth not that which shall be: for who can tell him when it shall be?

7. For no man can be sure that the like opportunity will re∣turn again: future things being so much in the dark, that neither he, nor any one else can inform him what shall be hereafter; or when that will come, which in the course of things may proba∣bly be expected. See Annot. [g].

8. There is no man that hath power over the spirit to retain the spirit: neither hath he power in the day of death: and there is no discharge in that war, neither shall wickedness deliver those that are given to it.

8. But let no Prince, though never so great, presume hereupon to abuse his Power to Tyranny, because he hath no Su∣periour to controul him; but remember these things follow∣ing. First, that though he command over mens bodies, yet he hath no dominion over their minds and spirits; nor can he hinder them from thinking what they please, no more than he can the Wind, from blowing where it listeth: and next, that he cannot command them long; for Death will come, and irresistibly seize on him, as well as on the meanest man: nay, he cannot rule the Chances of War, nor promise himself certain Victory in the day of Battel: or if he have had a great while good success, yet neither his policy, nor his power, shall be able always to defend him from the vengeance that will be taken, of the injustice, cruelty, and impiety which he exercises in his Govern∣ment. See Annot. [h].

9. All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt.

9. There is no rea∣son therefore to be so much as ambitious of great power; for in the view I have taken of all manner of things in this World, which I have weighed also and con∣sidered duly, I have observed that sometime unlimited power breaks it self in pieces: and the Dominion to which a man is promoted, ends in his own ruine, as well as theirs

whom he pillages and tyrannically governs. See Annot. [i].

10. And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity.

10. And, among other things, I also observed such wicked men carried to their Graves, who had been honoured as gods while they lived, be∣cause they were God's Ministers, and sate in the Judgment-Seat, in that ve∣ry place where He himself is present; but were no soon∣er gone, but they were forgotten, in that very City where they had enjoyed such high Authority: so vain is the Pomp wherein Great Men live, and wherein they are buried; which vanishes together with them, and, if they were not good in their place, is no more remembred. See Annot. [k].

11. Because sentence against an evil work is not executed spee∣dily; therefore the heart of the sons of men is fully set in them to do evil.

11. But these Ob∣servations move not vain men, who look no further than their present prosperity. For though God hath pro∣nounced a dreadful doom against all wicked men, and e∣specially those that abuse their Power unto tyranny over o∣thers; yet because execution is not presently done upon them, but they live in all earthly splendor, both they, and others also, by their example, grow more audaciously presumptuous in their wickedness; and think of nothing but doing mischief, by rapine, and all manner of iniquity in the World. See Annot. [l].

12. ¶ Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:

12. Not consider∣ing or believing this, which I am assured of, as an undoubted truth, that though such a powerful Sin∣ner commit innumera∣ble spoils upon his poor Subjects, and no harm befal him a long time; yet, as God will make those good men an amends whose reve∣rence

to his Majesty makes them chuse rather to suffer than to sin; and, notwithstanding all their oppressions, main∣tain their integrity, and continue in awful obedience unto Him, and unto their Governours: See Annot. [m].

13. But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.

13. So he will take a time to punish that impious Tyrant be∣cause he despises God and his Providence, and fears not his Di∣vine vengeance: Nor are we without Examples of such men, who have hastned their own ruine; and by their violence shortned their Reign; and vanished away suddenly, like a shadow.

14. There is a vanity which is done upon the earth, that there be just men unto whom it happen∣eth according to the work of the wicked: again, there be wicked men to whom it happeneth ac∣cording to the work of the righ∣teous: I said that this also is va∣nity.

14. Such Exam∣ples, indeed, do not deter them from wick∣edness, because they see Instances on the other side (which is an afflicting conside∣ration) that vertuous men sometimes fall into such miseries, as the wicked rather de∣serve to suffer; and, on the contrary, those impious men enjoy all the prosperity, which one would think, belongs only to the righteous: This, I have acknowledged alrea∣dy, is the lamentable condition of things, and a great part of the trouble of this World; to which I have given the best satisfaction I could, III. 17. V. 8. See Annot. [n].

15. Then I commended mirth. because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour, the days of his life, which God giveth him under the sun.

15. And must a∣gain commend that advice wherewith I concluded one of these Discourses (III. 22.) that this ought neither to discourage a man in vertuous proceedings, nor make him careful and soli∣citous

about events; but only move him, in the fear of God (of which I just now spake, v. 11.) to be merry whilst he may: For there is nothing better, than soberly and freely to enjoy the present good things, which the bounty of God bestows upon us; with thankfulness to Him, and charity to others: For when a man, by his pains and labour, hath gotten a great Estate, this is all that he can call his; God having only lent him what he hath, for his present use, while he tarries here in this life; and then he must resign it unto others, and give an account, how he hath used it, unto Him. See Annot. [o].

16. ¶ When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes.)

16. In this there∣fore rest satisfied, and do not trouble thy self with curious in∣quiries, Why things are administred with such inequality, as is beforementioned: for I have travelled, as much as any Body, in that disquisi∣tion, and, with great application of mind, have made a most diligent search into the causes and reasons, of the whole management of affairs here in this World (my mind being one of those, that is as eager and greedy of Knowledge, as others are of Riches; for which they toil all day, and take little rest in the night.) See Annot. [o].

17. Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further, though a wise man think to know it, yet he shall not be able to find it.

17. But this was all the satisfaction at which I could arrive, That the Providence of God, without all doubt, governs every thing in this World; but why He suffers the wicked to pro∣sper, and the vertuous to be oppressed by them; why he doth somerime speedily cut off a wicked Tyrant, and sometimes defer the executi∣on so long, that he lives to do a World of mischief, and yet goes perhaps to his Grave in peace (v. 10.) it is im∣possible

to give a full account: For there is little or no∣thing that any man can know of the secrets of his coun∣sels, or indeed of any other of his Works; which are inscrutable by us, though a man take never so much pains to find them out; nay, though the wisest man in the World make it his constant business, he will be still forced to confess his ignorance; and the height of his knowledge will be to know, that God's ways are past finding out.

ANNOTATIONS.

[a] V. 1.] To the advices he had given in the fore∣going Chapter, he now adds some new ones; the first of which is this; that the Wisdom which will make us happy in this World, must not make us morose and supercilious, severe and rigorous; but kind and benign, gentle and easie. And the more we know, the more hum∣ble we ought to be: and, by the very cheerfulness and pleasantness of our countenance, invite others to us; and not by our frowning, forbid them, or make them afraid to approach us.

This I take to be the meaning of the first Verse; in my Paraphrase upon which, I have had respect to several acceptations of the several Words, which it will be too long here to give an account of. They that will consult Interpreters will find how they vary; and therefore I shall only mention the Exposition of Me∣lancthon upon the latter part of the Verse (which is not commonly known) which following the LXX, he thus translates: Wisdom is the light of a mans countenance; but a pertinacious (or impudent, obstinate) person is worthy of hatred. Which he explains in this manner, that Wisdom which can judge aright, when severity is profitable, or when lenity will do best, when it is fit to make War, when

to be quiet; brings a man great gladness; but a pertinacious person, who is stiff and obstinate in his Opinion; and will not hearken to those that give him good counsel, but follows the motions of his own an∣ger and obeys his passions, destroys himself and others. As the pertinacious humour, for instance, of Pericles and Demonsthenes was most pernicious unto all Greece.

[b] V. 2.] This pertinacious humour shows it self oft∣times, in opposing the Sovereign Authority: whereby men create to themselves and others, great troubles in this World. And therefore Solomon advises men in the next place (desiring them not to dislike the counsel because a King gives it) to live in dutiful subjection to their Prince; as a singular means of leading a happy life. For it is hard to say, whether the Prudence and Justice of a Sovereign, in ruling well; or the humble and peaceable spirit of the people in complying with the established Orders; contribute most to the publick Welfare. Certain it is, that it is much safer and easier (as well as more honest) to submit and be quiet, than to contend and unsettle the peace of Kingdoms; though Princes do not govern as they ought.

Melancthon makes this Verse to contain two Precepts (as the LXX also seems to do) in this manner: Ob∣serve the Commandment of the King; and the word of the Oath of God. A Sentence, saith he, exceeding worthy of consideration and remembrance: in which he commands us to observe the Command of the King; but with this restriction, that we observe the Law of God, and do nothing contrary unto that. For he calls the Law the Oath of God; because God made the Sanction of it, in promises and threat∣nings with an Oath. But this Interpretation wholly neglects one word in the Hebrew, viz. al: and it draws both dibrath and shebuath Elohim from their

ordinary and usual sense, to a meaning that is forced and strained. For which reason another Exposition is not natural; which makes this indeed one Precept; but instead of taking the latter part of it for an ob∣ligation to observe it, turns it into a restriction of it; in this manner: Keep the Kings Com∣mandment, but according to the Oath of God; that is, as far as Religion and the Faith we owe to the great Lord of all will suffer.

This is true, but not the true sense of the Hebrew word for Oath; which some would have relate to the Covenant made with God in Circumcision; which is still further off from the business than the Notion which Melancthon had of it. Our Translation is the plainest and most literal; be obedient to the King, and that in regard (or because of the matter) of the Oath, to which God is a Witness, and a severe Revenger of the breach of it. From which a modern Interpreter doth not much vary: whose words it will not be unprofitable to set down in this place; which run thus in English. Regard the Kings mouth, i. e. Do whatsoever comes out of his mouth; whatsoever he commandeth and appointeth, out of that Authority which he hath by Divine Ordinance: and chiefly the intention of the Oath of God (so he translates the latter part of the Verse) "that is the Oath whereby every one citeth God as his Witness and Judge, that with a good Conscience he will obey the King; because God hath so commanded. Thus Joh. Coch. Which Oath is either tacit the very being in the condition of a Subject, carrying with it (as the late Primate of Armagh speaks) by implication, a silent Oath of Fidelity and due Obedience) or express, in the direct Form of an Oath, which Princes have, for their better security, been wont to exact of their Subjects. There is an ancient Form, still remain∣ing

in Vegetius, of the Oath wherein the Souldiery bound themselves to the Christian Emperours: By God, and by Christ, and by the holy Ghost, and by the Majesty of the Emperour; which, next after God, was to be loved, and honour∣ed. L. 2. Cap. 5. Where he adds this remarkable reason for it; because to him, when he hath remarkable the Name of Augustus, faithful Devotion is to be performed, and all vigilant service paid, as unto a present and corporeal God. The violation of which Oath, though made to an Heathen Prince, how heinously God takes; even as a despising of an Oath made to himself, and a breach of his own Cove∣nant, those terrible threats do sufficiently demonstrate (XVII. Ezek. 12, 13, 14, &c. especially v. 19.20.) Which are denounced against Zedekiah, who rebelled against the King of Babylon; who had made him swear by God, 2 Chron. XXXVI. 13.

Some of the Pharisees were the first that we read of, who would not take this Oath of Allegiance: but (as Josephus tells us, L. XVII. Antiq. Cap. 3.) boast∣ing themselves to be the most exact Observers of the Law of God, and therefore the most in his favour (while they were full of inward pride, arrogance and fraud) dared openly to oppose Kings, and pre∣sumed by their motions to raise War against them, and annoy them: refusing, saith he, to take the Oath, when all the Jews had sworn to be faithful to Caesar. Of this Sect, he adds, there were above six thousand: who were so far from lessening their crime by this refusal, and making what they did against his Authority to be no Rebellion: that it heightned it very much, and was in it self a piece of Rebellion: they having a natural Allegiance unto him, by being born his Subjects.

There are some who from the beginning of this Verse, argue this Book not to be Solomon's: because he

saith of himself, I observe the mouth (i. e. Com∣mandment) of the King. So they translate the first words: which the LXX translate as we do; and so do the Chaldee, the Syriack, and Arabick In∣terpreters. For though the Hebrew word be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ego I; it signifies nothing to this purpose; because he doth not say I observe, but simply I; do thou observe. There being a distinctive Note between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I and what follows: showing that it is a short Form of Speech, to be supplied by some such word as this, I say, or I command, or counsel; or rather charge thee. And the reason perhaps why the principal Verb was omitted, might be as the learn∣ed Primate of Ireland, Usher, conjectures) because no word could be found significative enough to express the deepness of the Charge.

Some may think that I have dilated too much upon this Verse: but they may be pleased to consider how use∣ful, if not necessary it is, at this time, when men begin again to plead the lawfulness of resistance. Which is so plainly condemned in this Place, that the most learned Assertors of the Old Cause, were extremely puzzled to make it agree with their Prin∣ciples in the late times of Rebellion. There is one who (in his Book called Natures Dowrie Chap. 21.) calls in the assistance of a great many Hebrew Doctors to help him to another Translation of the words; and yet after all is forced to acknowledge that our English is right enough: and is content to admit it, with this Proviso, that the King manage well the affairs of the Common∣wealth. As much as to say, do what they would have him.

[c] V. 3.] The first word in this Verse is capable of several senses, which I have endeavoured to express in the Paraphrase. For it originally signifies such a passion and perturbation (particularly that of anger

and terror) as makes a man precipitant in his motions: being translated sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the LXX: And the mean∣ing of the Wise man is, that in pursuance of the foregoing counsel (v. 2.) we must take care, if we desire to live happily, to suppress our passions; and not to show the least discontent with the Government: especially not hastily and rashly to fling our selves (as we speak) in a fume, out of the Kings presence, on any occasion: much less receive his Commands with impatience; or, which is worst of all, incur his just displeasure by sullen disobedience. For though we may think to escape the effects of it, we shall find our selves deceived: Princes having long arms (as the Phrase is) to reach those that offend them; though they flee never so far from them. This is the sense of v. 3.

[d] V. 4.] And it is further enlarged in this Verse: where Symmachus translates the first words thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the Com∣mand of the King is authoritative; carries such authority with it, that it will be executed. For the word Shilton (from whence learned men have not unfitly derived the Titles of Sultan and Soldan) denotes such a power as over-powers, and cannot be resisted: like that of Death (v. 8.) to which all must submit.

And so it follows, in the end of this Verse, Who may say unto him, What doest thou? i. e. first, Who hath any authority to call him to an account? as much as to say, none hath, but God alone. Ac∣cording to that of an eminent Rabbi (quoted by the forenamed Primate in the entrance of his Book about Obedience) No Creature may judge the King, but the Holy and Blessed God alone. To allow the people (either collective, or representative) to have power to do it, is to make them Accusers,

Judges and Executioners also, in their own cause; and that against their Sovereign. Nor secondly, Can any man safely attempt it; but he shall meet with punishment either here or hereafter. Which is no new Doctrine, but the same with that of St. Paul (as Luther here honestly notes) they that resist, shall receive to themselves damnation; which none shall be able to avoid. Therefore it is safest simply to obey Magistrates. Which he re∣peats again upon v. 7. A man cannot do better than simply to obey. So Preachers, saith he, should exhort the tumultuous and seditious. For judgment, vengeance, or punishment, is or∣dained and decreed by God, to all the disobe∣dient: which none shall escape. And thus much the Author of Natures Dowry is forced to acknow∣ledge from the evident light he saw in this place; that the scope of the words is, that as we ten∣der our own safety, we ought not to withstand the Magistrate in his Edicts, which are conso∣nant to the Word of God. And it is Wisdom, saith he (out of Elisha Gallico an Hebrew Interpre∣ter) in a private man, when the Magistrate enjoins what is repugnant to God's Will, to remove out of his Dominions, rather than con∣test with him. Which some conceive to be import∣ed by the word telec (go out, or go away) in the foregoing Verse.

[e] V. 5.] From whence he again concludes it is the most prudent course, as well as most honest, to comply with those that have authority over us, in a dutiful obedience, or humble submission. So I have expound∣ed the word Commandment, for the Command∣ment of the King before mentioned. Which if we do not oppose, it is the way to preserve us from know∣ing sorrow; as we speak, very agreeably to the Hebrew Phrase in this place; if by evil thing we

understand the evil of Punishment, rather than of sin Many indeed by Commandment understand the Pre∣cepts of God; which if we keep we shall not fall into any Evil practices; particularly, not into Rebellion. Which is a good sense, and the Reader may follow which he pleases: for the latter part of the Verse will agree with either. Wherein he suggests that the wisest thing we can do, when Princes require any thing grie∣vous unto us; is not to rebel; but, to watch the fittest opportunities to petition for redress: and that after such a manner as may not give offence: So I have expounded time, and judgment, in this, and in the next Verse.

[f] V. 6.] For the truth is, a great part of the happi∣ness of our life, depends upon our discretion in observ∣ing and chusing, the fittest opportunity for every thing, and the right manner of doing it. Especially when we have to do with Kings, and Great Persons: concerning whom the Wise man may still be thought to speak; both in this, and in the following Verses.

[g] V. 7.] If the Hebrew reading would bear it, the Vulgar Translation (which the Syriack follows) of this Verse, hath given an excellent reason, why a man is at such a loss to discern what is fit for him to do upon all occasions (especially how to direct his beha∣viour towards Kings) Because he knows little of what is past; and less, or rather nothing, of what is future. For Prudence consists in the remem∣brance of things past, consideration of things present, and foresight of things likely to come hereafter.

Luther refers it wholly to the miserable condition of a Rebell, in this manner,

He desires various things and hopes for mighty matters by his disobedience, but is lamentably deceived. For of the very impu∣nity which he promised himself, he cannot be secure; but in an hour when he thinks not of it, Judgment overtakes him and he perishes in his disobedience.

In short, the wicked contemns present obedience; and minds not future punishment. The Wise man acts quite otherways; and remembring what mischiefs attend upon the rebellious, is studious therefore to be obedient.

[h] V. 8.] Hence he takes occasion to give some good Advice to Princes themselves (which seems to me the plainest sense of this Verse) not to abuse their Power, because none can withstand them, or so much as question them: but to remember how weak they are upon many accounts; and therefore ought to be moderate in their Government, if they intend to live happily. For otherwise they must expect their peoples hatred; which they cannot hinder, no more than they can Death, which is not in their power to resist And if they be engaged in. War, they will find their Subjects assist them so coldly, that it may endanger the loss of their Crown. So that Clause may be understood, which we translate, there is no discharge in War (the word that being not in the Original) that is, it will be too late then to dis∣charge their Subjects from the heavy burdens, where∣by they have oppressed them; when they have need of their service against an Enemy. Or, as I have expressed it in the Paraphrase, they cannot command what success they please in War; but the event will be dubious: taking the word Mislachat for a Dart, a Javelin, or such like Weapon; which we cannot direct and guide in that confusion, so as certainly to hit the Mark at which it is thrown. So the Targum translates it, Nor do the Instruments of Arms profit. Or we may take it for a Commissi∣on to raise Forces (it being but once more used in the Bible, LXXVIII. Psal. 49. and there the Mislachat of evil Angels, seems to be a Company of Angels, sent with a Commission to do the Execution there men∣tioned) which is too late to issue in the day of Battel, if

he be beaten: or, if he be not, yet let him not flatter himself (which is the sense of the last Clause of the Verse) as if he should alway escape; for the Divine Justice will one day lay hold on him, and punish him.

Thus, with reference to Princes, the LXX seem to un∣derstand this Verse: who having said v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the King commands with Authority, thus translate the first words of this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but no man (no not the King himself) hath authority in all things; for example, not over the spirit of a man. But this Verse also may be expounded (as some Inter∣preters understand it) to be a continuance of the foregoing Discourse; in this manner; that no man can bridle the wrath of the Prince (by spirit understanding anger) or hinder the irruption of it. And it is in vain also for men to seek to save them∣selves from the Sentence of Death which he hath pro∣nounced against them: for if they should wage War with him, it is not likely they would overcome or escape in the day of battle; or, if they did, they would meet some time or other with a just punishment for their Rebellion. Which is the meaning of the last Clause (if the words be thus taken) Wickedness that is, Rebellion) shall not deliver those that are the Authors of it.

[i] V. 9.] This, and the following Verse, agree very well with that Exposition which refers v 8. to Princes: who sometimes are advanced to rule over others, to their own hurt. So we translate the last words of this Verse; which Luther (who is not alone in that Opinion) will have still to belong to Subjects, over whom a Prince is sometimes placed to be a Scourge unto them. Notwithstanding which, saith he, the Kings Commandment is to be observed, and Sedition not to be moved. Which he repeats again (so full he was of this Doctrine) The Wise man here

grants that there may be evil Governours, to punish their Subjects; and yet these also are to be tolerated.

[k] V. 10.] This Verse I have taken wholly to belong to wicked Rulers; because all the ancient Transla∣tions do so, as well as our English. Though most of the modern Interpreters will have the first part of the Verse to refer unto wicked Governours, and the lat∣ter part unto good; whose memory is abolished, when the other (so bad is mankind) are extolled and ho∣noured: For which I see no reason, but look upon it as contrary to the design of the Wise man, in this place; and therefore I have rejected it.

The place of the Holy] may be expounded divers ways; but it seems to me most natural, to take it for a Periphrase of the Place of Judgment (mentioned III. 16.) in which the Judges sustained the Person of God: who was in their Assembly, and judged in the midst of them, LXXXI. Psal. 1. Whence the Judgment-Seat was called the place of the holy, i. e. of God the Holy one of Israel: whom the Jews now constantly call by the Name of the Holy, that most Blessed one. St. Hierom understands it of the Temple (but then it must be translated, not the place of the holy, but the holy place, which is not agreeable to the Hebrew) and expounds the words thus, The wicked buried, who were esteemed Saints in the Earth; and while they lived were thought worthy, Princes in the Church, and in the Temple of God. I have sometimes thought that the words might, according to this sense of the holy place, be thus word for word rendred out of the Hebrew (if the Grammarians will permit Holy here not to be a Substantive) I saw the wicked buried, and they (that is, such as attended their Funeral) came, and even out of the holy place followed. That is, the very Priests waited on the Herse, to do them the greater honour.

Or thus, The Funeral Pomp reached from the very Temple, to the Place of Burial.

[l] V. 11.] From hence he takes occasion to show what is the very root of mens malicious and incurable wickedness. And the first thing to which he ascribes it is, their thriving a long time in evil courses; which makes them hope this prosperity will continue to the end of their days. And if they can but live splendidly; they care not what becomes of them when they die. Now though there be a pithgam a De∣cree, a definitive Sentence (as the word signifies) passed against them; yet nothing being done upon it, so soon as we expect; it both hardens the heart of those Sinners, and mightily discourages better men: who hereupon grow angry, or flag in their Duty: to both which Luther would have what follows re∣ferred.

But it properly belongs to the Evil-doers, who upon the suspence of the Judgment passed upon them, sin on with great confidence; and have nothing else in their thoughts but malicious contrivances. Both which may be denoted by this Phrase, their heart is filled in them to do evil.

[m] V. 12, 13.] Yet this is not to be understood, he here shows, without exception; but sometimes the Divine Justice proceeds to quick execution. Which is a thing noted by Heathens themselves, that God cuts Tyrants short; and suffers them not to ravage so long, as they hope to do. And thence they exhort them to moderation; according to that of Stesichorus, quoted by Aristotle in his Rhetoricks (as Melan∣cthon here observes) Do not injure any man, for the very Grashoppers will chirp it in the Fields. That is, the Poor, who are oppressed, send out their Complaints, and move God to punish such Tyrants.

[n] V. 14.] Here he discovers the other root of mens

incurable wickedness, viz. the examples they see of, those who live vertuously, and yet live miserably. Which proves a great scandal to those who admire worldly things too much: and makes them angry, at least, to behold how all was given heretofore, for instance, to wicked Priests, and now godly ones have scarce bread to put into their mouths. They are the words of Luther, who observes that Soul∣diers have better Pay, than many of Christ's Mini∣sters; who are to lead his People, and conduct them unto Heaven.

[o] V. 15.] Notwithstanding which, the Wise man advises him that would live as happily, as the state of things here will permit, not to grow sullen at this (v. 15.) much less to doubt of God's good Provi∣dence; nor to be disturbed, though we are not able to give a reason, why vertuous men suffer very much, when the wicked at the same time escape. Which I take to be the meaning of the two last Verses; which I have referred to our ignorance of this parti∣cular matter; as St. Hierom also doth, whose words are these: He that seeks the causes, and reasons of things, why this or that is done, and why the World is governed by various events; why one man is blind and lame, and another is born with eyes and sound; one is poor, and another is rich; this man is noble, that inglorious; he gets nothing by his enquiry but only this, to be tormented in his own Questions, and to have his Disputations instead of a Rack; and yet not find what he sought.

That word in the Hebrew which we translate because though, is found only in this place; but from the I. Joshua 7. (where it is found in composition) the Doctors conclude it signifies, for that, or because of; and so the meaning here is, that a man shall not be able by all the labour and pains he can take;

no though he be a Wise man that is thus laborious, to discover the reasons of things, and give an account of the difference which he observes, in the Divine Dispensations.

CHAP. IX.

ARGUMENT.

This Chapter begins where the foregoing ends; the Wise man proceeding still to justifie what he had observed, about the most puzling Question in the World: Why the good and bad fare all alike, without any constant visible distinction? His resolution, cautions, remedies, about this matter, will appear so plainly in the Paraphrase and Anno∣tations, which I shall annex to it, that I will give no large account here of this Chapter; but only note that the summ of it is this: That the confusion of things here below, should not move us to discon∣tent; much less incline us to irreligion: but rather dispose us, with thankfulness and sobriety, to enjoy freely that portion of good things, while we have them, which God hath given us. Neither slackning our diligence, nor trusting to it alone; but depen∣ding on Gods wise Providence, which, notwith∣standing that seeming confusion, governs all events: disappointing many times the most likely and applaud∣ed means; and again succeeding the most unlikely and contemptible. Which should move us to com∣mend our selves and concerns unto God; and then, above all things, to value and study true Wisdom and Prudence, in the management of all Affairs: as far excelling mere power, of which we are foolish∣ly ambitious.

1. FOR all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works are in the hand of God: no man knoweth either love or hatred, by all that is before them.

1. THis is no rash Assertion, for I Solomon affirm again (VIII. 16.) I have deeply considered all that belongs to this matter, with earnest desire and endeavour to give a clearer ac∣count, and fuller resolution of it, than this, which is all I can say: that though good men and prudent are under the care of God (which must satisfie them in all events) by whose special Providence, both they and their under∣takings and affairs, are approved, directed, governed and defended; yet (such a Secret there is in it) they prove sometimes so unsuccessful, that no man can know by any thing that befals them, or others, how God stands affected towards them: but will conclude very falsly, if he judge that God loves him who hath all that his heart desires; or that he hates him, who is sorely afflicted. See Annot. [a].

2. All things come alike to all, there is one event to the righteous and to the wicked; to the good and to the clean, and to the unclean: to him that sacrifi∣ceth, and to him that sacrificeth not: as is the good, so is the sinner: and he that sweareth, as he that feareth an oath.

2. For there is no certain and constant distinction made be∣tween one man and another, in the destri∣bution of things in this World; but they all fare alike, especially in publick calamities: a righteous man, for instance, perishes in a Battel as well as the wicked; he that keeps himself pure and undefiled dies in a Pestilence, as well as the filthy and unclean; he that worshippeth God in sincerity and truth suffers by Storms, Shipwracks and Inundations, &c. as well as a prophane person or an Hypocrite; and on the contrary a Blasphemer of God, nay a perjured Wretch prospers and thrives, as much as he that dreads the holy Name of God, and dare not rashly, much less falsly, take it into his mouth. See Annot. [b].

3. This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and mad∣ness is in their heart while they live, and after that, they go to the dead.

3. This (it must be acknowledged) is one of the most grievous things in this lower World, that all things being thus blended together without any distinction, some draw from thence this lewd and wild Conclusion, That there is no difference between Vertue and Wicked∣ness; and therefore take the greatest licence to do evil con∣fidently and boldly all their life long: pursuing their own lusts and passions so furiously, that they hasten their end; and Death, which spares no Body (but is the most com∣mon of all other things) seizes on them, before they think of it. See Annot. [c].

4. ¶ For to him that is join∣ed to all the living, there is hope; for a living dog is better than a dead lion.

4. But who would chuse to be a Compa∣nion of these mad men, who run them∣selves so fast out of all hope? which still remains (in the midst of all our changes here) as long as a man remains in the number of the li∣ving; but is lost when he is dead: in which respect the meanest and most contemptible person here in this World, hath the advantage of the greatest King, when he is gone out of it. See Annot. [c].

5. For the living know that they shall die: but the dead know not any thing, neither have they any more a reward, for the me∣mory of them is forgotten.

5. For while men live and are well, they have sense and relish of such things as they possess; and, knowing they must die, are taught thereby to use them with a sober free∣dom: because when they are gone from hence they become perfect Strangers to all things here, and can no longer en∣joy and benefit of their labours (IV. 9.) the fruit of which falls into the hands of other men, who never so much as think what is become of them.

6. Also their love, and their hatred, and their envy is now pe∣rished; neither have they any more a portion for ever in any thing that is done under the sun.

6. Nor doth it then signifie any thing, whether a man was loved, or hated, or envied by them; but all these passions are so extinguished with them, that no body courts their fa∣vour, nor fears their ill will or displeasure: for, though they have been never so powerful, they have nothing more to do with us here in this World; nor can we, if we would, transmit any of our enjoyments to them, in the place where they are.

7. ¶ Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.

7. And therefore shaking off both all anxious cares, and al∣so all perplexing thoughts about God's Providence (v. 1.) excite thy self, by the remembrance of Death, to a cheerful enjoyment of those good things present, which thou justly possessest: use them while thou hast them, with a well-pleased, contented, nay joy∣ful mind; believing, if thou hast approved thy self to God in the rest of thy Works, it is very acceptable to Him, that thou shouldst thus rejoice in his love; who hath made all things here for the service of man, and blessed thee with a comfortable portion of them. See Annot. [d].

8. Let thy garments be al∣ways white; and let thy head lack no ointment.

8. For which rea∣son, do not live ei∣ther sordidly or sadly; but, at all seasonable times, entertain thy self and thy Friends liberally, with such pleasures as may recreate and refresh thy spirits, after thy honest labours: for innocent mirth, suitable to thy condition, is as becoming those that are good, as the fil∣thy delights of men lewdly voluptuous are abominable. See Annot. [e].

9. Live joyfully with the wife whom thou lovest, all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest un∣der the sun.

9. Flee therefore A∣dultery and Fornica∣tion, but solace thy self exceedingly with thy own Wife; and,

loving her with the most tender and con∣stant affection, take all the comfort her Society can afford: for it is the greatest God hath provided for Mankind, in this troublesome life; and therefore both seek for such an one as thou canst love; and, when thou hast her, delight thy self in her Company with such unalterable kindness, as may help to sweeten the afflictions to which we are sub∣ject in this World: for thou canst reap no other fruit of all thy toil in this life, but to take an innocent pleasure, with tranquility of mind, in such good things as these, which the Providence of God bestows upon thee. See Annot. [f].

10. Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest.

10. In which, that thou mayst take the sincerest pleasure, let it not make thee sloth∣ful, much less disso∣lute; but dispose thee rather to be vigorous∣ly industrious, in do∣ing all the good that is in thy power: for which end, lay hold on every occasion that presents it self, and im∣prove it with the utmost diligence; because now is the time of action, both in the employments of the Body and of the Mind; now is the season of studying either Arts and Sciences, or Wisdom and Vertue; for which thou wilt have no opportunities in the place whither thou art going, in the other World: Which is designed for rest from our present labours; and for the reward of them. See Annot. [g].

11. ¶ I returned and saw un∣der the sun, that the race is not to the swift, nor the battel to the strong, neither yet bread to the wise, nor yet riches to men of un∣derstanding, nor yet favour to men of skill, but time and chance happeneth to them all.

11. But do not pre∣sume merely on thy own industry, though never so great, for good success in thy undertakings, nor fansie that nothing shall interrupt thy pleasures, but look up unto God, and

leave all to his Providence: For (to return to what I said about events, v. 1.) I have observed that they do not depend upon our Will and Pleasure, but upon his: we being apt to think, that he who, for instance, can run swiftest, will certainly carry away the prize; and that he who hath the greatest Forces will win the Victory in a Battel; when it falls out quite otherwise, that both of them lose the day: And more than that, the Wise and the Learned in their Profession, cannot sometimes get their bread, but men of greatest reach are poor, and ingenious Artists not at all regarded, or encouraged, according to their deserts; for there are certain seasons, wherein by va∣rious accidents which unexspectedly start up, all mens nimbleness, strength, valour, wit, cunning and dexterity, prove ineffectual. See Annot. [h].

12. For man also knoweth not his time, as the fishes that are ta∣ken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them.

12. For no man can foresee many e∣vils that befal him, no not the time of his death; which surprizes him una∣wares, when he thinks no more of it, than the silly Fish, or Birds do, of the Net or the Snare, wherein they are caught to their destruction: nay, as they are intangled, when they swim or fly securely, in hope to catch their prèy; so do men perish by those very counsels and actions, from whence they expected the greatest advantages; and are undone, by some sudden and unavoidable mischief that seizes them, when they thought themselves at the top of their hopes. See Annot. [i].

13. ¶ This wisdom have I seen also under the sun, and it seemed great unto me:

13. But though events be not in our power, being over∣ruled by a higher Providence, we ought not therefore to imagine, there is no use of prudent counsel and forecast: for that sort of Wisdom, which we call Political, how mean soever it may seem in some mens eyes, is with me of greater price than Wealth and Riches. And this single Observation shows that I have reason for it: See Annot. [k].

14. There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it:

14. There was a City of small Circuit, ill fortified, and mann'd by a very small Garrison; a∣gainst which a migh∣ty King with numerous Forces, made his approaches: and, having intrenched his Army, and drawn a strong Line about it, and raised his Batteries, doubted not to take it speedily, or to have it surrendered into his hands.

15. Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembred that same poor man.

15. When by a strange Providence of God, there unex∣pectedly appeared a Wise man, but he so poor that no body minded him, who saved the City from this imminent dan∣ger; and that not by Money, for he had none; nor by Arms, for the Besiegers were far superior in strength: but merely by his wise counsels, contrivances, strategems and conduct, wherein he excelled the greatest Warriours: And yet, O foul ingratitude! his Citizens, who ought to have recorded his Fame, and preserved it to all Posterity, soon forgot their Deliverer; and, because he was poor, regarded him after this memorable service he had done them, no more than they had done before. See Annot. [l].

16. Then said I, Wisdom is better than strength: nevertheless, the poor mans wisdom is despised, and his words are not heard.

16. Which not∣withstanding ought not to discourage worthy men from ser∣ving their Country; for Wisdom and Counsel, from such Examples as this, will be preferred by all judicious and vertuous persons, as well as by me, before mere power and strength: Be∣cause ungoverned Forces destroy themselves, when a little Force, under skilful conduct, archieveth the greatest things: and therefore it ought to be highly valued, in the most obscure person, though the senseless Multitude (as if Wisdom borrowed all its credit from him that possesseth it) despise the counsel of a poor man; and oft-times suf∣fer

this punishment of their folly and ingratitude, that, shutting their ears to his wholesome advice, they fall into many and great calamities. See Annot. [m].

17. The words of wise men are heard in quiet, more than the cry of him that ruleth among fools.

17. An intolerable fault this is. For the modest speeches of the meanest wise man, delivered gently, and without noise, are far more worthy to be heard, and, if they meet with a patient ear, and a serene mind, free from the tumult of pride and passion, will be more regarded, and prove more efficacious, than the most cla∣morous, and imperious Language of a powerful Fool: as appears by what the poor man propounded for the saving of the City, which prevailed more, in their distress, than the furious outcries of the greatest Commander, swagge∣ring among his Troops of ignorant Souldiers. See Annot. [n].

18. Wisdom is better than weapons of war: but one sinner destroyeth much good.

18. I cannot there∣fore but again com∣mend Counsel, and wise Conduct, and prefer it before the greatest Forces, and all manner of war∣like Preparation; for it sometimes saves whole Armies, nay Countries, from destruction, which have been utterly ruined by the rash boldness and forwardness, or other er∣rour, of some mighty man; who hath overthrown well∣settled Kingdoms and States, and brought them into ma∣ny miseries: for it is a known thing, that many have been undone by the fault of one; as by one mans prudence, many have been delivered. See Annot. [o].

ANNOTATIONS.

[a] Verse 1. Though Solomon had often, and thoroughly considered that Question, mentioned in the Argument of this Chapter; yet he could come to no resolution about it, but this: That it ought not to shake our be∣lief of God's love to vertuous men (which is expres∣sed

in that Phrase, in the hand of God; wherein are included all the effects of his kindness and care) and that we must not judge men to be good or bad, by what befals them in their outward estates. So those words are most naturally interpreted, A man knoweth not love or hatred, &c. Which some in∣deed refer unto men, not unto God, in this sense: No man knows certainly what is best for him, in this World; and consequently cannot tell what he should desire, and what deprecate, of all the things that are before him. For those things, which he hates and is averse unto, may be as good for him as those which he loves, and wishes to enjoy. To this purpose Maldonate. Or thus, No man knows whether that which he loves, or that which he hates shall befal him; but all things are before them: that is are appointed how they shall be, antecedent to the will of men. Thus Eben Ezra. And there are those who interpret that Phrase before them, in this manner: They see the good and evil which befals them, but cannot foresee it till it come upon them. And some joyn both together thus, Neither the fa∣vour nor disfavour of men, neither their appro∣ving or opposing what we do, is any certain mark that we are good or bad.

But I have followed that sense which seemed to me most simple and most coherent with the rest of the words. As for that Doctrine which many great Writers in the Roman Church have built upon this Text, that no man can be certain whether he be in the favour of God or no, while he is in this life; Me∣lancthon truly calls it, Interpretatio Monachorum; the Interpretation of the Monks; who distorted the words of Solomon, and wreathed them to their own dotages. For it is madness, saith he in another place (in his Treatise of Good Works) to say, that we know not whether Murderers and Adulterers are wor∣thy of God's hatred,

[b] V. 2.] For this next Verse plainly shows, that he speaks of such notes of God's favour or hatred, as men are very desirous he would make; by putting a difference between good and bad men, in external things. Which he is not pleased to do; but they are sick, or lose their Goods, their Children or Friends, all alike. Which is more particularly true in publick calamities as St. Cyprian excellently discourses, both in his Book to Demetrian, and in his Book de Mortalitate. In the former of which he acknow∣ledges, that good and bad men being in this World, as in one and the same house; whatsoever befals the house must necessarily befal the Inhabitants; who cannot be well, when the common Air wherein they all breathe is infected; nor have a good Crop, when there wants Rain to make the Earth fruitful. "Only herein (saith he to the Pagans)

we are not com∣pares & aequales vobis, alike and undistinguish'd from you: that we do not grieve as you do, in these common calamities; we are not so impatient; nor make such outcries, and complaints: but a coura∣gious and religious patience quiets our mind, and makes us thankful to God. Viget apud nos spei¦robur, &c. the strength of Faith is vigorous among us; and the firmness of hope: and a mind erect in the midst of the ruines of a decaying World: toge∣ther with an immoveable Vertue; a constantly joyful patience; and a Soul always secure of her God. So that she may say with the Prophet (III. Habakk. 17, 18.) Although the fig-tree should not blossom, neither should fruit be in the vine, &c. yet will I rejoyce in the Lord, I will joy in the God of my salvation.

The difference of the several expressions used here in this Verse, for good men and bad, I have explained, as well as I could, in the Paraphrase. And they that would see Examples of the same event to every one

of the opposite persons, may look into the Hebrew Commentators, or into Mercer, and there find them.

[c] V. 3.] In this and the following Verses, he shows the ill use men make of the foregoing Observation; and their folly therein. For, imagining God loves all men alike, because they find the same things happen to them all, they run into such an excess of wickedness, with such a frantick liberty, as brings them speedily to their Graves: whereby they lose what they would have kept, and what they desired and hoped still to get. Thus I have interpreted v. 4. in which there is ex∣ceeding great difficulty; both because of the various reading of one word, which we translate joyned to; and the uncertainty whether Solomon here deliver his own Opinion or the Opinion of the Epicures: whom some think he here introduces, and making a Speech which reaches to v. 11. which is the sense of Greg. Thaumaturgus among the Greeks; and of several Latin Writers, who herein follow some of the He∣brews: whose Wise men say (as we read in Mai∣monides his More Nevochim, part. II. Cap. 28.) that some sought to smother the Book of Eccle∣siastes, because its words savour of Heresie. From which imputation that they might free it, they took such words as they thought lookt that way, to be the Sayings of carnal men. But there is no need to have recourse to this way of Exposition (as St. Hie∣rom acknowledges) which I have not followed: be∣cause there seems to me to be an easie and plain sense of the words, in coherence with the foregoing. And in the expressing of that sense I have neglected neither the Writing, nor the Reading, as▪ the Hebrews speak: but taken notice of the sense of the word we translate joyned to, as it is in the Text, and as it is in the Margin of the Hebrew Bibles.

There are many other ways of explaining it, and the whole Verse; but I shall not trouble the Reader with any of them, save only with Melancthon's (which I do not find taken notice of by any of the latter Inter∣preters) who translates the words thus: What there∣fore is to be chosen? in one that is alive there is hope; and a living Dog, &c. In answer, saith he, to those who being disturbed at the confusion of things, asked, Must we then chuse to labour, when we meet with no rewards? Solomon re∣plies, By all means follow your Calling, and commend events to God:

there is hope while a man lives that he may come to something; and although thou canst not be a Lion, yet be content to be a meaner Creature, though it be but a little Dog. Thou art not able to be such a Captain as Scipio; yet thou mayst be like to Fabius. Why do we seek for Li∣ons, such Heroical Captains, and Governours, a Gideon, Samson, and David? Let us use such as we have, who though they be not like those Lions, yet may be like small Dogs. And let them do some∣thing in their places; and pray to God they may be Vessels of mercy. In which consideration, saith he, Solomon stays long; saying in the following Ver∣ses, that the dead are gone from the Government of this World; and therefore we must use those that are present, follow our Calling, rest in God by Faith and a good Conscience, whatsoever the events be.

As for those that fansie the Wise man would here contra∣dict himself in what he said Chap. IV. 2, 3. unless we take these words for the Opinion of other men, they may be easily answered; that both are true in different respects. There he speaks with respect to the troubles of life; and here with respect to the advantages of it: The chief of which is, hope of bet∣tering our condition, when it is never so miserable.

Which may be extended to the mind, as well as our outward concerns: there is hope men may live to see their follies, correct their mistakes, amend their lives, and recover the favour of God: which is irrecovera∣bly lost when they are gone from hence. In short, he seems to say the same that the Heathen meant, in the Fable of Pandora's Box: in which Hope alone re∣mained, after every thing else that was good, was flown away. And there are the like Sayings in Theo∣critus and Euripides: which may be found in Eras∣mus's Adages, Chil. 2. Cent. 4. Adag. 12.

[d] There is little difficulty in the following Verses; where there are several passages which show, that So∣lomon is not representing the sense of those who be∣lieve nothing after this life; but hath respect only to the state of men here in this World, as he saith ex∣presly in the conclusion of v. 6. And in the Seventh verse plainly supposes the man to whom he directs his Discourse to be religiously affected, and to govern himself in his pleasures, with a regard to God, and the censure that He will pass upon his actions in ano∣ther place: and thereupon advises him to a cheerful use of all manner of good things in this life.

[e] For I take white garments do not to denote a magni∣ficent and spendid way of living; but only a neat, clean and pleasant (both white garments, and anointing the head, being opposite to the habit of Mourners, which was sad and sordid) in which there can be no danger, if it do not hinder serious bu∣siness; but rather be a refreshment after it, and a pre∣paration to renew it, as it follows, v. 10.

The Essenes (as Josephus tells, L. II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cap. 7.) went in white; though they would not use any Oint∣ments, which seemed to them too voluptuous. The pleasure indeed of them was great (as I shall show upon I. Cant. 2.) and was by many abused, and made too expensive and costly: but not therefore to be

refrained altogether by sober people; who forbare them in times of mourning (2 Sam. XIV. 2.) and fast∣ing (VI. Matth. 17.) but used them in Feasts and in times of joy, XLV. Psal. 7. XCII. 10. VII. Luke 37, &c.

[f] V. 9.] Here is a new Proof, that this is not the Speech of Voluptuaries; for they love not to be confined to a Wife; as Solomon here advises his happy man to be: making her his Partner in all the joys and comforts he hath; as she will be in his grief and sor∣rows.

The Hebrew Phrase see life, or lives, in the Plural Number, is well translated by us live joyfully (or very joyfully) for chajim includes in it all the con∣veniences and pleasures of life, XXXIV. Psal. 13. and to see is to enjoy, as was noted before.

[g] V. 10.] Here Gregory Thaumaturgus imagines the Speech of the Prophane, Atheistical Crew con∣cludes; and glosses in this manner upon it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Thus vain men talk, but I say unto you, &c. (as it follows in the rest of the Chapter) Which is not at all agreeable, in my opinion, to the words of this Verse: wherein there is a very serious advice to be diligent in all that we have to do in this World: which is not the way of sensual men, who love not to think of work, con∣trivance (or thought) knowledge, and wisdom. The difference between which words, I have expres∣sed in the Paraphrase; and shall only add, that they seem to comprehend our whole business here in this World. For action is employed in some work or other; to which we must bend our thought, and de∣vise how to do it; and for that end learn Sciences, but especially study Wisdom (unto which Sciences are an entrance) that we may both accomplish what we design, and know how to use the fruit of our la∣bour.

[h] V. 11.] But after all that we can do, he advises to a faithful dependance upon God and his good Provi∣dence: and not upon our own strength or Wisdom. By which Advice he reproves that old Saying, Fa∣ber quisque Fortunae suae; Every man makes his own Fortune: "Which (as the Lord Bacon speaks in a Discourse, touching helps to the intel∣lectual Powers:

we ought to look upon as an inso∣lent and unlucky Saying: except it be uttered as an hortative or spur to correct sloth; and (I may add) to excite us to watchfulness, in laying hold-of all opportunities, and neglecting no occasions of doing our selves good.

For otherwise, if it be believed as it sounds, and a man enters into an high imagination that he can compass and fathom all accidents, and ascribes all successes to his own drift and reaches, and the contrary to his errours and sleepings, it is a prophane Speech, and it is commonly seen that the Evening-Fortune of that man is not so prosperous, as of him that, without slacking his industry, attri∣buteth much to Felicity and Providence above him.

Yet this is not the same Doctrine with that neither, which saith, Vitam Fortuna regit, non Sapien∣tia; Fortune, not Wisdom, governs the life of man. For, as Melancthon observes upon the conclusion of this Book, there is much difference between Philoso∣phical, and Ecclesiastical Sayings. The Church, in such Sayings as this, confirms Providence, and ad∣monishes us to have God in our thoughts; whether events be answerable to our desires, or not. But pro∣phane Writers, in such Sayings as that now mention∣ed, leave out Divine Providence, and take no notice of it; but only of a blind Power, which troubles all things that are wisely designed.

It is no impertinent inference which Corranus makes from these words, That all the things which the swift, the valiant, and the rest of the persons here mentioned

seek, being their end, of which they frequently miss; it is an Argument that the happiness of man consists not either in Fame, or Victory, or eating and drinking, or riches, or the favour of others; but in contentment with such things as we have, and God shall think good for us, in his wise Provi∣dence.

[i] V. 12.] Which hath given us many Examples of men, who incited by false perswasions, and foolish hopes, dreamt of good events; when in the midst of their course, they were oppressed with great calami∣ties. Thus Melancthon glosses upon these words in ver. 12. and instances in Marius, Pompeius, and Julius Caesar. Which he explains more largely, in his Review of the first Chapter of this Book, a lit∣tle before he died.

Where he observes how Cato, and Marcellus were disappointed when they hoped for Victory in a good Cause: and Brutus and Cas∣sius, when they hoped by the treacherous slaughter of Caesar, to have restored the Form of the old Re∣publick: and Antony, when he thought by oppres∣sing Augustus, to make himself Monarch of the World. All which verifies the old Saying (which he remembers in his Notes upon the Proverbs) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vain men are abused by their own desires, which lead them to make false accounts, and fills them with vain expectations. And it teaches us the truth of those Divine Sayings, The way of man is not in himself. Except the Lord build the house, they labour in vain that build it, &c. Examples of which we have in Saul, who hoped to have left the Kingdom to his Posteritys and in David himself, who thought once of having Absolom for his Successor. But So∣lomon here teaches us to consider, how infinitely the wise Providence of God excels our greatest wit and cunning, and can more easily over-reach all our

Counsels, and overturn our well-laid designs, than we can out-wit the silly Birds and Fishes.

[k] V. 13, &c.] Which should not discourage wise and regular Proceedings; but only make us refer our selves unto God: who, as He thus disappoints the most probable hopes, so, at other times makes men successful, when they have no hope at all. As Solomon here shows in the following Observation, v. 13, 14. Upon which St. Hierom glosses in this manner:

It hath been often seen, that a small City and few Inhabitants, being beset by an Army of innumerable Enemies, and besieged so straitly, that they were in danger, if not otherways, to perish by Famine; were, on a sudden, contrary to all mens-expectation, delivered by a mean person, who having more Wisdom than all the wealthy, great, powerful and proud Citizens, thought of a way to save them, when they gave themselves for lost; and effected that also, of which they utterly de∣spaired. And yet, O the ungrateful forgetfulness of Mankind! after the Seige was raised, after the liberty of their Country was restored, there was no body thought of this poor man, no body gave him thanks for their safety: but all honoured the rich, who in their danger could do them no service.

[l] V. 15.] Which sets forth, as the Lord Bacon ob∣serves upon this Verse (L. 8. de Aug. Scient. C. 2. Parab. 21.)

the depraved and malignant Nature of Mankind. Who in extremities and straits, commonly flee to men of wisdom and courage; whom before they despised: but so soon as the Storm is over, they become unthankful Wretches to their Preservers. Machiavel, not without rea∣son, propounds the Question, Whether should be most grateful to well-deserving persons, the Prince or the People? but in the mean time he taxeth

them both of ingratitude. Though this doth not arise merely from the ingratitude of the Prince, or the people alone; but there is added too oft to this the envy of the Nobility: who in secret repine at the event, though happy and prosperous, because it proceeded not from themselves. For which cause they extenuate the merit of the act, and depress the Author.

Thus Themistocles was served (as Luther here ob∣serves) who having performed great things for his Citizens, was basely requited by them. Nay, David himself was soon forgotten, who had been the greatest Benefactor to Israel: ten of whose Tribes soon renounced all dependance on his house, and fell off quite from their subjection to it. So that to do good to the World, saith he, is to throw away the benefits we bestow; or to cast Gold into Dung, and Pearls before Swine. And therefore it is best to enjoy what we have, and to mind our present busi∣ness; casting away care of the future. For as Phaedria saith in Terence, It is better my bene∣fits should be lost, than I should be lost toge∣ther with them. And not to be moved from our Duty by the Worlds ingratitude, is an Advice he oft repeats, very profitably, in this Chapter: that we may be like to our heavenly Father, who doth good to the evil and to the unthankful.

[m] V. 16.] The beginning of this Verse may be illu∣strated out of Dion Prusaeus (Orat. 2. de Regno) who observes that Agamemnon wisht rather for ten such grave Counsellors as Nestor, than so many valiant Youths as Ajax and Achilles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Where he shows also how great the power of Oratory is to subdue mens minds.

[n] V. 17.] Yet it must be added, that the best and safest Counsels, cannot be so much as heard or re∣garded, though never so wise, till peoples straits have

made them humble, sad and serious; as Aben Ezra expounds this 17th. Verse: The words of the Wise are despised by the people, when they are in pros∣perity, but when they are in distress (almost famish∣ed by such a Seige as is before-mentioned) and silenced by fear and grief; then they listen greedily and diligently. Which Melancthon expresses better; The words of the Wise are heard by the silent: i. e. by such as do not rage with any desire; but seek the truth, and what is wholesome for them. This, and another obvious sense of the Words, I have expressed in the Pa∣raphrase; but have taken little notice of this, which seems not so near the meaning: that it is better to hearken to wise men, who perswade to peace, than to tumultuous spirits, who incite silly peo∣ple unto War.

He that rules among Fools, is an Hebraism for a great Fool: or we may understand it of one whose authority sways much among Fools, or of a foolish Commander. And St. Hierom expounds it of a bawling Orator or Preacher. Whatsoever De∣claimer, saith he,

thou seest in the Church, by the inticement and Elegance of words exciting applau∣ses, moving laughter, or stirring up the people to affections of joy; know that it is a sign of folly both in him that speaks, and in them that bear him: for the words of the wise are heard in quiet and moderate silence, &c.

[o] V. 18.] All Authors furnish us with abundance of Examples of the truth of the last Clause of the last Verse: but I shall only briefly mention a little of Melancthon's Gloss upon the place. There are Vessels of wrath, and Vessels of mercy. The Vessels of wrath are unhappy men, who bring destruction upon themselves and others, though sometimes they be great and wise persons: According to that of Solon, Commonwealths are overturned by great

and excellent Wits. Such were Ahaz, Zedekiah, Cataline, Anthony and others. And in the Church, Samosatenus, Arius, Manichaeus, and many other pernicious Doctors. Of all which Solomon says, One Sinner destroys much good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Vessels of mercy are such men, whose course is salutary to themselves and others; such a poor man in the City was Jeremiah; by whose counsels, if they had been followed, Jerusalem might have been saved from destruction. Let us therefore pray to God, with continual groans, that we may be Vessels of mercy; and that He would preserve us from being the Pests and Furies (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of mankind: driving a vio∣lent course to our own and others ruine.

CHAP. X.

ARGUMENT.

The summ of this Chapter is, That, as true Wisdom and Vertue is the only thing that can give us tranqui∣lity: so that part of it which teaches us to govern our tongue, and to behave our selves dutifully towards our Governours (though they do not manage things to our content, nor to the general good) conduces more unto it, than men are willing to believe. For this is, in a manner, the scope of the whole Chapter, to make every one sensible of the great Blessing of Government; especially of good Government: and that therefore they ought to bear with all manner of grievances; as a less mischief than the want of Government, by Rebelli∣on against it. Which begins, in undutiful Discourse: the folly and danger of which he admirably represents; with many other things tending to our present peace and settlement.

1. DEad flies cause the oint∣ment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.

1. AND the Wiser or better any man is, so much the more cautious ought he to be, in all his words and actions; if he mean to preserve that credit, esteem and authority in the World, which give him great advan∣tages of doing good. For as dead Flies, though very small Creatures, falling into a Pot of Ointment, and bursting there, corrupt that precious Composition, which the Apothecary hath made with excellent Art; so that it turns the Persume into a stink: in like manner doth a small errour, or miscarriage blemish him, who was high∣ly valued for his Discretion and Vertue; and the least sordid action destroys his reputation, who was honoured for his noble way of living. See Annot. [a].

2. A wise mans heart is at his right hand; but a fools heart is at his left.

2. It is hard in∣deed to be thus cir∣cumspect; but here∣in a truly Wise mans worth is discovered, that his judgment never fails him in the greatest difficulties: wherein he not only resolves aright, and takes things by the right handle; but is ready also in the execution of what he designs, and manages his Affairs with ease, and with dexterity: whereas a Fool both mistakes in his aim, and fumbles also in the easiest business; which he handles so awkerdly, and un∣towardly, that it commonly miscarries. See Annot. [b].

3. Yea also when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.

3. And though he would dissemble his folly, and endeavour to seem wise, he is so far from his aim; that in every thing he doth, whether great or small, he openly betrays his want of judgment: nay, by his very gate and behaviour, as well as by his words and actions, he tells every Body (as plainly as if he said it in so ma∣ny words) that he is a Fool: Which appears in nothing

more, than in his holding all for Fools, in comparison with himself. See Annot. [c].

4. If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences.

4. But a mans Wisdom hath seldom a greater tryal, than when his Prince is angry with him, and perhaps treats him hardly; which incenses a Fool, and makes him leave the Court, if not grow factious and rebellious: But it is better and safer Advice to keep in the station, wherein thou art, and to do thy Duty faith∣fully; with a patient, but yet pensive spirit: For nothing so appeases a Princes offended mind, as to give way to his fury by mild and gentle words, and by modest, hum∣ble and submissive behaviour; whereby a man also pre∣vents a World of sins, into which he throws himself, if he yield unto disloyal thoughts. See Annot [d].

5. There is an evil which I have seen under the sun, as an errour which proceedeth from the ruler.

5. And there are worse evils than this, that a wise and good man must patiently bear withal; parti∣cularly that great errour, which Princes, it must be ac∣knowledged, either through ignorance, imprudence, sur∣prize, easiness and being imposted upon by other mens false representations, subtilties, or ill affections, are too frequently guilty of: whereby they derive many mis∣chiefs upon all their people; for which they must answer, as if they were committed by themselves. See Annot. [e].

6. Folly is set in great dignity, and the rich sit in low place.

6. In advancing I mean (which I have too often observed) the most witless, careless men, and of base condition; or suffering such who are noted for nothing but their folly, and their vices, to creep up to the most eminent Dignities and Offices: and in the mean time depressing noble persons, or making no account of them, though indowed no less with all excellent Qualities, than with Riches and Honour. See Annot. [f]

7. I have seen servants upon horses, and princes walking as servants upon the earth.

7. By the like senseless folly, I have observed mere Slaves, that deserved not the meanest Office in a private Family (being sitter to be kept under by every Body, than to be intrusted with the smallest power) appear in the greatest state, by reason of their high preferment: and men of great Families, or of singular worth and merit altogether slighted; nay, forced to wait upon them, as if they had been their Lacqueys. See Annot. [g].

8. He that diggeth a pit, shall fall into it; and whoso breaketh an hedge, a serpent shall bite him.

8. Which foul in∣dignities, notwith∣standing, a wise and vertuous person should chuse rather to wink at, and patiently endure, than think of moving any pub∣lick disturbance; for such counsels are extremely ha∣zardous, and commonly end in the ruine of those that give them: according to that known Proverb among us, which admonishes us how dangerous it is, to pursue our own desires and passions violently (especially against Kings and Princes) whereby men, in a heat, forgetting their own contrivances, have run themselves into that very ruine, as Hunters do into the Pit, which they prepared for others: and that other common Saying, which warns us not to overthrow the well-setled Laws and Customs of Church or State; for that is like the breaking down a Hedge: wherein as a Serpent many times lurks which gives him that attempts it a deadly bire; so they fre∣quently draw upon themselves their own destruction, who pull down the ancient Government. See Annot. [b].

9. Whoso removeth stones, shall be hurt therewith: and he that cleaveth wood, shall be en∣dangered thereby.

9. We abound with 9. We abound with Proverbs to this pur∣pose: Which teach us that the giving pub∣lick disturbance, by in∣vading the Rights of others (especially of Kings) and endea∣vouring to change the Form of Government, is like remov∣ing the Boundaries of Lands; which raises great troubles or like the taking much pains to pull down a Building without

judgment; some of the Stones of which fall upon him that meddles with it, and crush him in pieces. Such is his folly also that fansies he can mend every thing that is amiss, and form and square the people exactly according to his Rule: which proves just like an unskilful Work∣mans cutting a knotty Piece of Wood; who only makes Clefts and Chips (as the other doth Factions and Rents) and in the issue gives a grievous gash to himself. See Annot. [i].

10. If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom is profitable to direct.

10. This is suffi∣cient to show, how unprofitable all our endeavours are with∣out true judgment. For as a rusty Tool, though managed by the strongest man, is so far from effecting his desires, that it only tires his arm, unless he file and whet it, to recover its edge: so all the power in the World rather hurts than advan∣tages him, that hath it, unless it be guided and directed by Wisdom and Prudence; which can do far more, than violence and force, to correct the errours of Kings, and mend the faults of their Government. See Annot. [k].

11. Surely the serpent will bite without inchantment, and a babler is no better.

11. But of all o∣ther men he is the most dangerous, who spits his Venom se∣cretly against his Governours; slandering and traducing all their actions in his private Discourses, and thereby enraging peoples minds against them; and giving them a more grievous wound than if they were stabbed with a Weapon: For that may be prevented, or healed after∣wards, but this is like the biting of the most deadly Serpent, which stopping its ear to all inchantments, poy∣sons both inevitably, and incurably. See Annot. [l].

12. The words of a wise mans mouth are gracious: but the lips of a fool will swallow up himself.

12. See here again the wide difference between a Wise man and a Fool. The for∣mer of which by his vertuous Discourse wins every ones (especially his Princes) favour; and doth good to those with whom he converses:

but the other by his ill tongue, not only hurts his Neigh∣bour, but, plunges himself into endless troubles; out of which he cannot deliver himself, nor can any Body him. See Annot. [m].

13. The beginning of the words of his mouth is foolishness: and the end of his talk is mischie∣vous madness.

13. And the more he talks, in the great∣er Danger he is: For, though he begin on∣ly with senseless and impertinent stuff, he heats himself before he hath done into a rage; and then minds not either how injurious his Dis∣course is unto others, or how mischievous unto himself.

14. A fool also is full of words: a man cannot tell what shall be; and what shall be af∣ter him, who can tell him?

14. No, though he be admonished of it he cannot desist. For he abounds with words, and while he thinks to mend the matter, he makes it worse; adven∣turing to talk not only of things Civil, but of things Sacred; and not only of things present, but of things past also, nay, of things to come: In which wiser men than he have little or no skill; and yet the less he knows, the more consident and bold he is; when he doth not so much as foresee the evil he is bringing upon himself, by his foolish prating. See Annot. [n].

15. The labour of the foolish wearieth every one of them, be∣cause he knoweth not how to go to the city.

15. Which is the more intolerable, be∣cause he torments himself and others with fruitless pains about the abstrusest matters; when he knows not the most trivial, that are as plain as the High-way: For if he be engaged in any common business, he only tires himself with toil and labour, but is never the nearer: like a silly Traveller, who, being ignorant of the Road, goes about, if not through dangerous, yet through trou∣blesome Paths; and the further he goes, perhaps is the further off from the place he intends. See Annot. [o].

16. ¶ Wo to thee O land, when thy king is a child, and thy princes eat in the morning.

16. What a miser∣able condition then, is that poor Country in, which abounds

(as most places do) with a great many of these Fools? And besides, hath the unhappiness to fall under the Go∣vernment of a Child: whose Tutors, Counsellors, Guar∣dians, and Protectors, who have the management of all Affairs in his minority, are so given to their pleasure, that they can find no time to mind seriously the publick business; nor take any care to infuse Principles of Wis∣dom and goodness into their young Princes mind, but let him remain a Child as long as he lives. See Annot. [p].

17. Blessed art thou, O land, when thy king is the son of no∣bles, and thy princes eat in due season, for strength, and not for drunkenness.

17. And, on the contrary, the happi∣ness of that Nation is inexpressible, whose King is not only of an illustrious Family, descended from the most ancient Nobility; but, having had ingenuous and liberal Education, doth not degenerate from their Heroical Vertue: which teaches him to place such Officers under him, in their several stations, as make pleasure wait upon business; which they first dispatch, and then refresh themselves; not to excess, but to fit them∣selves to return to their business again. See Annot. [q].

18. ¶ By much slothfulnss the building decayeth, and through idleness of the hands the house droppeth through.

18. Being sensible that, as through the negligence and gross carelesness of the Ma∣ster of a Family, the House falls to decay; and, for want of timely reparation, the Rain gets in and rots the Roof, and then the Suppor∣ters, and at last the very Foundation of it: so by that la∣ziness and sloth, which is the effect of luxury and riot, Kingdoms themselves go to wrack; and seasonable reme∣dies not being applied to publick disorders, the whole Government by degrees grows out of frame, and is in the end dissolved. See Annot. [r].

19. ¶ A feast is made for laughter, and wine maketh mer∣ry: but money answereth all things.

19. For these idle and dissolute persons, among other mis∣chiefs, consume the publick Treasure, by their vast expences in Feasts, and all manner of merri∣ment;

which serve indeed for their present pleasure, but waste that which should make it lasting, and is of most universal use to support the Princes Crown and Dignity: And therefore when the Exchequer is exhausted, these men are tempted to fill it by the most grievous oppressions; nay Law and Justice, and every thing else, is sold; Ver∣tue it self is of no price, but money alone is valued, and bears all the sway: which is another way, of bringing all to utter ruine. See Annot. [s].

20. ¶ Curse not the king, no not in thy thought, and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.

20. But notwith∣standing all this, as I advised thee before, not to rise up in Re∣bellion against thy Sovereign (v. 8. &c.) so now let me add, that it is very foolish, as well as wicked, to be provoked by this ill management, so much as to speak an opprobrious word of him, or of his Government, or Ministers: Nay, entertain not so much as a thought of it, though it may be done never so secretly, where none but thy Wife, or most intimate Friend, are admitted: For it is not safe to trust any Body with so dan∣gerous a Secret, which it is most likely will not alway be concealed; but, as it is certainly known to God, so, will be carried by some undiscerned means or other, with such swiftness to the Princes ears, as if the Bird that sat in the Window, or passed by when the words were spoken, had flown away immediately with the report of them. See Annot. [t].

ANNOTATIONS.

[a] Verse 1.] He seems, in the first words of this Chap∣ter, to prosecute what he had said in the last Clause of the foregoing; showing how much good one Fool may spoil, by the great mischiefs that ensue one foolish action: whereby a man, otherwise famed for Wis∣dom, utterly loses his reputation. So most Inter∣preters

understand the latter part of the Verse; which Melancthon, following the Vulgar, inter∣prets quite contrary; that a little folly, or rather folly for a little while, is better than Wisdom and Glory: That is, seeming folly, like that of Fabius, who was condemned for his slow proceedings, and thought a cowardly Fool; is better than Wisdom which makes a glorious show, but doth not conduct things so safely as that Captain did.

But this Exposition agrees not at all with the Similitude, whereby Solomon illustrates what he here saith con∣cerning Folly. Which is that of dead, or rather venomous Flies (for the Hebrew Phrase Flies of death may better be translated deadly, than dead Flies) which though very little Animals, yet falling into a Pot of precious Ointment, spoil it all when they putrefie: and not only take away the delicate scent, but turn it into a filthy, noisome stink. For a Fly is observed to be both foedum & foetidum Animalculum; especially some sort of them, which seem here to be particularly denoted by the Word Zebube: being not merely bred out of filth, and delighting to live in it, but leaving behind them such a humour as is very offensive to the smell, and kills those Creatures into whom they thrust their snouts. From whence the God of the Ekronites had his Name of Baal zebub (2 Kings I. 2.) which if it were given him by his Worshippers, signified his power to destroy those venomous Flies which infested the Inhabitants of that Country: if by the Israelites, expressed their contempt of him, as a mean, and a filthy, sordid Idol. For therefore St. Hierom thinks the Prophet Isaiah compares the Egyptians to a Flie, VII. 18. not only because they were a weak people, but propter sordes Idololatriae, by reason of the sordid filthiness of their Idolatry: which was a great reproach to their famed Wisdom: and

made them vile, even in the opinion of Pagan people.

I cannot here omit the reflection, which the Lord Bacon hath made upon these words (L. VIII. de Augment. Scient. C. 2. Parab. 11.)

that the case of men eminent for Vertue, is very hard, and miserable; because their errours, though never so small, are by no means pardoned. But as in a pure Diamond, of great lustre, the very least speck or smallest cloud strikes the eye, and affects it with a kind of trouble; which in a grosser Stone would scarce be observed: so in men of singular abilities, the least infirmities are presently espied, and become the matter of mens discourse, and are perstringed with a heavier censure; which in men of meaner parts or rank would either pass without notice, or easily procure pardon. Therefore a little folly in a very wise man, a small sin in a very honest man, and a slight indecency of man∣ners in a man of courtly and elegant beha∣viour, much derogates from their fame and reputation. So that it would not be the worst course for excellent persons, if they would min∣gle some absurdities (so it may be done without guilt) with their actions: that they may main∣tain a kind of liberty to themselves, and con∣found the Notes and Characters of smaller de∣fects.

[b] V. 2.] From hence Solomon takes occasion to re∣present more largely, how much men suffer by their folly, and what advantages Wisdom gives them: and treats of both, with respect, not only to mens private, but to the publick good. And first he shows what a difference there is between a wise man and a Fool, in the management of any business. So I have interpreted this Verse, which may be also thus paraphrased, A Wise man always takes

honest courses; but a Fool turns into bye ways. Thus Greg. Thaumaturgus glosses; A Wise man is his own Leader and Conducter to the best things; but a Fool inclines to the wrong side, nor will his folly ever lead him to any thing that is excellent. Which St. Hierom expresses in this manner; A Wise man always thinks of the World to come, which leads to the right hand; but he that is a Fool, only of the present World, which lies on the left. And quotes a famous Passage of Lactantius (which I find in his Institutions, L. VI. Cap. 2.) concerning the Letter Y, unto which the Pythagoreans resembled the course of humane life. In which there is a time, when a Youth finds his way cleft, as that Letter is; into two parts or ways; and he stands doubting unto which he should incline. If he be so wise as to take the right hand way, he is happy; if the other, he is miserable. Which sense Grotius follows; the right hand is the way of Vertue; the left, the way of Vice. Unto which we may reduce that of the Chaldee Paraphrast, The heart of the wise inclines to the Law of God, which was given from God's right hand; the Fool to Silver and Gold, which are the gifts of the left.

But if this had been the sense, it would have been more proper to have said, the Wise mans heart is on the right hand; not on his right hand; which is much different: and therefore I have omitted this in the Paraphrase (though I thought good to mention it here) and taken no notice of many other Glosses; particularly that of Melancthon's, which seems something nearer to the sense: The wise man hath power over his affections (the right hand being the strongest, and the instrument of action in most men) and can moderate them, as occasion re∣quires:

but a Fool is under the Government of his passions; and is hurried that way, which his anger, ambition, grief, and other blind affections drive him.

I will add this that the meaning may be: A Wise man hath his Wisdom always at hand; to direct him what to do, in publick or in private business; whether he have to do with Friends or Enemies; in adversity, as well as in a prosperous estate (his mind being just like the right hand, which we use readily, upon all occasions, for all manner of actions) but a Fool is to seek; and knows not which way to turn himself, &c. Which is much to the same pur∣pose, with what I have said in the Paraphrase.

[c] V. 3.] And agrees with what follows, in this Verse, the first Words of which signifie as much as, Moreover, a Fool is so silly, that he cannot hide it. For though the rest of the Diseases of the mind may be covered by artificial Discourse, as the blemishes of our Bodies are with our Gar∣ments; only folly cannot be dissembled, but will ap∣pear to all, in every motion of him whose weakness it is.

There is another sense of the last Words of the Verse, beside that in our Translation; which I have not neglected: because the Words will bear the sense of the Vulgar; viz. He saith every Body is a Fool. Which St. Hierom interprets thus, He judges all men by himself. Symmachus thus, He fansies himself the only Wise man. The LXX (as St. Hierom observes) seem wide from the sense, who translate it thus: All that he thinks is very vain. Maldonate understands it differently from them all, in this manner: In that wherein he himself offends, he reprehends others.

[d] V. 4.] And then Solomon proceeds to give a par∣ticular instance of this Folly and Wisdom; especially

in the Publick State and Government. Where it is great folly for a Governour to carry himself haughti∣ly, and furiously; but if he do, it is no less folly in his people to oppose him with the like passions; and not rather to be patient and peaceable: which is the sense of v. 4. Which some take for a Counsel to Governours; others to the Subject. They that understand it as Counsel to Governours, translate it some of these ways: If the spirit of a Governour come upon thee, that is, if thou art fitted for Government, and advanced unto Dignity, behave thy self humbly; and administer all things with great lenity: for that is the best way, to heal pub∣lick Distempers. Or thus, If thou art made a Prince, discharge this Office diligently, and with vigilance: for if thou art remiss and care∣less, it will make thee fall into great errours. Or, as some will have it, in this manner, Thou hast a desire to be in authority, suppress it; or if it be offered thee, accept not of it: a private life is better; and less subject to the occasions of sin and danger. And some translate it thus, If thou art in singular favour with the Governour, keep thy station notwithstanding; and be not ambitious of Preferment, &c. Which is Counsel unto Subjects; and by ruach (spirit) of the Ruler, most do not understand his favour, but his anger: and then also it may be taken in a different sense from that in our Translation (making it still an Advice to him that is in Authority) that if anger come upon him, he should reflect, and consider the station wherein he is; lest this passion make him act undecently, and transport him into great sins.

But the greatest part of Interpreters, taking the Verse to be Counsel to a Subject, in case he incur the dis∣pleasure of his Prince, I have followed that sense; which is almost agreeable to the coherence. And I

have interpreted that Advice, not to leave his place, as most do, for not quitting the Duty of a Subject: but have taken in also the most ingenious Interpretation of the Lord Bacon. Who makes this a Political Advice to Courtiers; not to relinquish their Place and Office, nor to retire from the exe∣cution of their Charge, as many do when they see their Prince angry with them.

Which arises part∣ly out of an impatience of disgrace; partly lest they should make the wound bleed afresh, by coming into the presence; partly that their Prince may see how sorrowful, and humble they are: which makes them think fit to withdraw them∣selves from their employments; nay, to resign per∣haps the Offices and Dignities themselves into the Princes hands.

But Solomon disallows this way of Cure, as hurt∣ful and prejudicial; and that upon very good grounds. For first this course, doth too much publish the disgrace it self: from whence both Enemies and Enviers grow more bold to hurt; and Friends more timorous to help. Secondly, By this means it comes to pass, that the wrath of the Prince, which, if it had not been made publick, would have died perhaps of it self, be∣comes now more fixt: and having begun to overthrow the man, is carried on to his utter ruine. And lastly, this retiring savours something of a malignant humour; that is fallen out with the times: which heaps the mischief of indignation, upon the mischief of suspicion.

The proper Precepts therefore for a Cure, are these; which he thinks are contained in the last Words, Pliant demeanour pacifies great offences. First, Above all things not to seem insensible or not so affected, as in Duty he ought to be; for the Princes displeasure; either through

stupidity or a stubbornness, and pride of spirit. That is, Let his countenance be composed, not to a sullen and contumacious, but to a grave and modest pensiveness; and in all manner of employments, let him show himself less pleasant and cheerful than he was wont to be. Which, it may be ex∣pedient also that, some Friend or other should repre∣sent to the Prince; and insinuate seasonably, with what sensible grief he is inwardly afflicted. Se∣condly, Let him carefully avoid all, even the least occasions, whereby either the thing it self, which was the first cause of the indignation may be revived; or the Prince apprehend a new occasion to be displeased with him again, or, upon any account whatsoever, to chide him before others. Thirdly, Let him with all diligence seek, on the other side, all manner of occasions, wherein his service may be acceptable to his Prince; that both he may show a prompt and forward affection to redeem his forepast offence; and his Prince may understand, what a good Servant he is likely to lose, if he thus cast him off. Fourth∣ly, Let him sagaciously either lay the fault upon others; or insinuate, that it was committed with no ill intention, in himself; or remon∣strate their malice who accused him to the King, or aggravated his fault, more than it deserved. To conclude, Let him be diligent and watchful in all things, and intent uponthe Cure.

There is another Great Man, of our own, who seems to take this for an Admonition, not to be false-hearted, by flinching from our station, when mighty men frown upon us. In an upright course (saith Bishop Sanderson, in his Sermon upon 1. Cor. VII. 24. Sect. 46.) Fear not the face of man, nei∣ther leave thy place, though the spirit of a Ruler rise up against thee: patience will conjure

down again that Spirit in time, only if thou keep thy self within thy Circle. But I look upon this, which agrees not with the latter part of the Verse, as an accommodation only of these Words to his present purpose; and not as intended for the proper sense of them.

[e] But of all other follies, this is the most mischievous, of which Princes themselves are sometimes guilty: in preferring (as it follows v. 6, 7.) unworthy men (who are so unfit to govern others, that they cannot govern themselves) to the highest Dignities, and perhaps trusts: and at the same time neglecting, if not depressing men of worth and honour, of Noble Families, and sometime of Heroical Vertue. Which is more provoking, because more pernicious, than the personal displeasure (before mentioned v. 4.) which they express towards any private man. For it is an universal grievance, and as if the Ruler himself should give order for all the mischief which they do (as some expound that Phrase as an errour) And yet notwithstanding, it is the wisest course not to be exasperated by it, to make any tumults and seditions; but to be patient and quiet, v. 8.9. So I have expounded these Verses, in connection one with another: for though there are those who by Ruler here understand the Devil; who thrusts the worst men into the best Places (as may be seen in St. Hierom's Commentaries) and others understand God who permits this; yet the whole Discourse is still to the same purpose. that senseless persons get into power; being more acceptable many times at Court (as Melancthon glosses) than the wise and good. According to the ancient Verses,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This World takes the greatest pleasure in bad men: the Flatterer fares best in the first place;

and next him the Sycophant and false Accuser. In the Roman Story, there are many instances of men preferred merely for their Vices, of others only for money: some of which are collected by Joannes Filesacus, L. 8. Selectorum Cap. 15.

[f] V. 6.] I mentioned Vices (in the foregoing Anno∣tation e) because folly, in the holy Language, com∣prehends that; as well as silliness or incapacity to manage affairs, and mindlesness, negligence and sloth: which are both denoted in the Hebrew Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place: Where the Abstract (as they speak) being put for the Concrete; we are to understand idle, igno∣rant and senseless men; and that in the highest degree: and, being opposed to rich, they are also supposed to be men of mean extraction, or condition. For which reason the rich also are to be understood not simply men of Estates, or great Birth; but of excel∣lent education; noble endowments of mind; and at∣tentive unto business, &c.

[g] V. 7.] The sense of this Verse is not different from that of the former; but the same thing is set forth in both, by two illustrations: one taken from their Place and Dignity; the other from the Equipage (as we now speak) wherein they appear, upon their advancement. For to ride belonged unto Great Per∣sons: as to go on foot, unto Inferiors. And to ride on Horses in Solomon's time, was much more stately than to ride on Mules, which were used by Great Men in David's time (2 Sam. XIII. 29. 1 King. I. 33.) or on Asses, in former Ages, X. Judg. 4.

[h] V. 8.] Yet it is as senseless, to be inraged, by this preferment of senseless and unworthy men, into rebelli∣on; as the Wise man here shows by several Proverbial Sayings. In the Application of which to this purpose, I have the approbation of Melancthon: who ex∣pounds the last Words of v. 8. and the first of v. 9.

concerning the punishment of those; who go about to change the ancient Laws, and the Form of Govern∣ment. And it is more agreeable to the Phrases of breaking hedges, and removing land-marks, or such like things; than to apply it unto the mischiefs that Princes bring upon themselves and their Countries, by such imprudent promotions, as are before-mentioned: though that be true also; that such disorders give great disgust, and are the occasion of dangerous commotions. Which commonly are most fatal, notwithstanding, to those that are so foolish as to advise, contrive, and excite them. Who bring that mischief on themselves which they intended should wholly have fallen upon others; as Solomon here shows by two Similitudes. One taken from the Pits digged for the intrapping Foxes, Wolves and such like Creatures; or, as o∣thers will have it, from those that undermine the Walls of Towns, and often perish in the Mines where∣in they themselves have long wrought. Agreeable to that old Saying which Aristotle mentions (in his third Book of Rhetoricks, Cap. 9. out of Demo∣critus Chius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The other from a Breaker of an Hedge, or Fence or Wall (for so we translate this Word XXII. Numb. 24.) or any partition (so the LXX. there translate it by the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) whereby mens grounds were separated, and kept in several: in which enterprize he meets with his deaths wound from a Serpent. Which were wont to lurk in Rocks (XXX. Prov. 19.) and in Holes of the Earth (XI. Isa. 8.) as well as in the bottom of Hedges, or old Walls (as the Wise man here intimates) and in other dry places, where there was no water, VIII. Deut. 15. There were Water-Serpents also, IX. Amos 3. of which men were in less danger.

[i] V. 9.] There is great variety of judgments concern∣ing the sense of this Verse: But that which I have

given I am sure is not improper; which in short is this: That they who out of love with novelty will not let things alone in their place, but be altering and changing, though thereby they make great rents and distractions; do not only give themselves a great deal of trouble, and disturb the quiet of their own mind; but run the hazard of ruining themselves, to∣gether with whole Kingdoms and Churches. Therefore that Saying of Pindar, quoted by Melancthon, should alway be in peoples minds: It is easie to disturb a Government; but God alone can settle it again.

The Phrases are sufficiently explained in the Paraphrase: only I think fit to note that the Word which, follow∣ing the LXX, we translate endangered, is by For∣sterus translated aspergetur, that is, hurt by the shi∣vers of it.

[k] V. 10.] There is no less variety, but rather greater, in the interpretation of this Verse: Wherein he seems to return to the commendation of Wisdom. And it may still refer to what went immediately before; as I have applied it, in the latter end of my Paraphrase. In which I have not varied from our Translation; if after those Words put to more strength, these be understood; but all in vain: And so the Words may be translated out of the Hebrew, If the iron be blunt, and he (that cutteth with it) do not whet the edge; it will overcome all the force he uses: that is, will not cut as he would have it. And so the meaning of the Verse is excellently expressed by the Lord Bacon (in his Preface to the second Book of the Advancement of Learning) These words, saith he, insinuate, that a wise election of the means, doth more efficaciously conduce unto the accomplishment of any enterprize; than any inforcement or accumulation of endeavours. For as the Saying is, Claudus in via antevertit Cursorem extra viam. A lame man in the way, will outrum a Post out of the way.

But though I take this to be the true sense; yet I shall here mention some others, that the Reader may chuse which he thinks most congruous. Some take that Word chajalim, which we translate strength, for Forces or Armies; and make the sense this; Where an Army is governed by Wisdom, it prevails though it be defective in Weapons: For Wisdom doth more to set things right (i. e. doth more to make up the want of Arms) than Arms can do to get the Victory alone. Others, who translate the former part of the Verse to the same sense that I have done, translate the last part thus: the excellence of industry, is Wisdom. That is, Wisdom in this excels all other Tools that thy are blunted by use; but it is sharpened thereby. And therefore they, the more they are used, give them that employ them the grea∣ter labour; but this; the more it is exercised, gives us the less: Thus Maldonate. Some in this man∣ner, If iron be blunt, it must be sharpned; and so must the Sword of Justice (when by the negligence of Officers, it hath lost its edge, and the Earth is filled with violence, with thefts and adulteries, &c.) be resumed and whetted by the Magistrate, to the severe punishment of such wickedness.

Melancthon seems to express the sense of the Vulgar: as Iron being blunted, is not sharpned without great labour! so the Companion of great diligence, is Wis∣dom: or Wisdom cannot be attained without great industry. Which others, that follow that Translati∣on, express thus more largely: As a Knife or such like Instrument, having lain long rusty, cannot with∣out much whetting be sharpned again: so the mind that is grown dull by long sloth and negligence, re∣quires great labour, study and exercise, to restore it to its former vigour. Which may be applied to Go∣vernment that is decayed, and cannot, without a wonderful diligence and prudence in those that have the management of things, be recovered.

There are those who look upon it only as an Admonition what may be done by mere industry and pains-taking, though a man have not much wit, nor be much befrien∣ded by others; and yet gets up wonderfully in the World.

[I] V. 11.] In the Exposition of this also there is much variety; according as the Hebrew Phrase Master of the tongue, is expounded, either of a mere Babler, and loose Talker; or of a Backbiter and Slanderer. I have taken it in the latter sense; as St. Hierom, in the Vulgar Edition, doth. And the former part of the Verse, may either signifie a Serpent that is not inchanted; or that cannot be inchanted, by any means. For some such sort of Serpents there were, as Bo∣chartus observes (L. 3. de sacr. Animal. C. 6. Part. II.) and as appears out of Jer. VIII. 17. and other places of holy Scripture. Unto which, I think, the Backbiter and Detracter may be best compared: for nothing will restrain his virulent humour: nor defend one from the mischief which he doth in secret. I have connected this Verse also with the precedent mat∣ter; as it may be, though we should take the Words in the common sense: which is this; that as a Ser∣pent will bite, if he be not charmed; so will he do mischief that talks much, if he govern not his tongue with great Wisdom. Or, as others interpret the lat∣ter part of the Verse, a mans words though never so eloquent (for so the Word lachasch is used, III. Isai. 3.) will do no good, to pacifie a Princes mind; if he be not charmed at the very first, before he have fixed his anger.

Others take this Verse separate from the rest, and under∣stand no more by it, than this; that a Calumniator is like a Serpent, that bites secretly; without so much as giving warning by its hissing. So Melancthon; who truly observes, that calumny is a most grievous Pestilence; which rages and destroys whole Coun∣tries.

For it first kindles Dissentions; and thence arise Confusion of Religion, Wars and Desolations. Or, according to our Translation. A Babler can no more refrain from blurting out his own or others Secrets, than a Serpent, if he be not charmed, can do from biting. Which may be referred also to the matter foregoing, in this manner: He that gives himself a liberty of talking of every thing, blurts out even the Secrets, and the Vices of Princes; whereby he not only makes himself odious, but procures his own destruction.

[m] V. 12.] The three following Verses, may be also referred to the same matter; and the latter part of this, is capable of another sense, than that in our Translation; which is this: That a Fools lips sub∣vert all that a wiser man hath said. So St. Hie∣rom expounds it. There would be less harm in folly, saith he, if it would be content with its own rustick ignorance: but it affects to contradict the dictates of Wisdom, and to affront prudent persons; nay to sup∣plant and overthrow them; whereby it becomes ex∣ceeding wicked.

[n] V. 14.] And it is in vain to hope to amend this; Because, as Solomon here observes, a Fool thinks himself in this very thing to be wise and learned; that he is able to multiply words; though they be ne∣ver so confused, without head or foot (as we speak) and he say the same thing over and over again, in a Round; as the LXX seem to understand the Word holleloth madness (in the foregoing Verse) which they translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if it were from the Hebrew Word, which signifies a dance. Melancthon understands these three Verses, as if they expressed the difference between wise Counsellors or Teachers; and such as are foolish, but fansie themselves very wise: though they direct their Counsels and Instructions, merely by their own, or others blind affections. So

Mardonius perswaded Xerxes, unto his unhappy War; and Pompey had such like Instigators: but they were ignorant men, or considered not what had been before. So he expounds this Fourteenth Verse: They who by foolish counsel, or pernicious Doctrine, undo themselves and others, regard not former Examples; nor have any prospect of future punishments.

[o] V. 15.] He refers also this Verse (where I have put two senses together) unto the same thing. These perverse wise men, saith he, make a great bustle to no purpose; and, endeavouring to reform many things, bring lamentable events upon themselves and others: because they are ignorant of the sense of Mankind; and consider not the weight of business; nor discern what it fit to be done. Which is comprehended in these Words,They know not the way to the Ci∣ty; or to the Court: But are like the Shepherd, saith he, who coming to Court, had a Looking-Glass bestowed on him; in which contemplating himself, he fell into admiration of his own beauty: and there∣by grew so insolent, that he was not only thrown out with disgrace, but broke his neck.

[p] V. 16.] From hence Solomon takes occasion to ad∣monish us, that the misery or welfare of a people, de∣pends very much upon the King that governs them. Who if he be a Child must be governed by others: and if they prove bad, as commonly they are, all things go to wrack. This seems to be the sense of this Verse: where by a Child I understand a Prince to whom the Sceptre falls in his minority: though it may be taken (as Jo. Forsterus expounds) for one that is rerum imperitus, unskilful in business (as in I Jer. 6.7. III. Isai. 4.) and I have not omitted the common Interpretation, which understands it of such a weak Prince, as is wholly governed by his passions, and lets the worst of men govern him.

Who, like Children, think all is well, if they may but play, and follow their pleasure. Which they take so greedily that they are drinking, when they should be at Council; dancing, when they should be judging Causes. So Jo. Drufius, I remember, expounds eat∣ing in the morning, in his Annotations on XVI. Numb. 5. where he applies that place of Jeremiah XXI. 12. to illustrate this: and observes that the morning is the time of Judgment and Counsel; as the evening is for mirth or compotations. According to that of Socrates, In the Morning Counsel, in the Evening Conversation. And that of the He∣brews, Non iudicant in hora Ebrietatis; they do not sit to judge in the hour of drinking; i. e. in the Evening. Which is so prejudicial to Government, that there was a Law among the Carthaginians, that no Magistrate whatsoever should drink any Wine at all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Year in which they bare any Office,&c. as we read in Plato, L. 2. de Legibus, p. 674. Edit. Serrani. And he admirably represents what the mischief of it is, when a mere Youth governs, who is not able to un∣dergo so weighty a Charge; in the next Book, pag. 691.

[q] V. 17.] And on the other side, the felicity of a Nation is unspeakable, when it is under the care of a gallant Prince: whom he calls ben chorim. Which may either signifie his Descent, or the excellent Quali∣ties of his own person: or rather both, one who inhe∣rits the Vertue of his Ancestors. Who though they should chance to leave him but a Child, yet intrust him with such wise and faithful persons; that they infuse into him the spirit of his Heroical Predeces∣sors: which makes the people willingly submit unto him. For as Plato observes, that Parents every where have the power of governing their Children: so next to this it is consonant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

that generous persons (who do not degenerate from the Vertues of their Noble Ancestors) should govern those that are mean and base, L. III. de Legibus, p. 690. Whence the Babylonian Princes are called by this Name, XXXVI. Isai. 12. where the Chal∣dee hath bene herin, the sons of ingenuous and free men; or the sons of Heroical Persons. For hence comes the name of Heros: and thence Bacchus is called by the name of Liber, i. e. a Prince or Noble Man, as Bochartus rightly observes in his Canaan, L. I. Cap. 18. And so the LXX. translate ben cho∣rim in this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Which Word they elsewhere translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nobles, V. Nehem. 7. VI. 17. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, XXXIV. Isai. 12. It is vulgarly derived from the white garments, or robes of fine linen, wherein such great Persons appeared: but it is more likely to be of some Foreign Original; and may be best translated illustrious per∣sons.

[r] V. 18.] I have referred this and the next Verse, unto the same matter. And this represents, how ne∣cessary it is to be very diligent and careful to make up the smallest Breaches, and correct the beginning of Disorders; by showing what ruine attends upon su∣pine sloth, remissness and negligence. Which is expres∣sed in two most significant Words; the first (sloth∣fulness) implying such a sluggish temper, that a man will move neither hand to any Work: the other (idle∣ness) such a remissness and listlessness, as there is in a man that is asleep: when his hands hang down (as the Phrase is XII. Hebr. 12.) which seems to be the import of shiphluth in this place; coming from a Word that signifies humble, and dejected.

[f] The next Verse represents the vast power of money: which therefore a Prince should be sure to have at command; because it commands all other things. As he finds, when he is in want of it; and is thereby

tempted to squeeze his people unjustly; or to set all things to sale: which is another way of expounding that Phrase, Money answers all things. I cannot omit here to note, that it would not be absurd, if this Verse should be connected with v. 17. to signifie the happiness of a Nation, whose Prince taken care that his people want not provision (bread and wine in the Language of the Hebrews signifying all that is ne∣cessary for humane life) but especially that the money of the Nation, whereby all things are purchased, be not exported.

[t] V. 20.] But whatsoever negligence, or profuseness and waste there be; it should not provoke any wise or good man, to speak contemptuously of his Sovereign, or of his Ministers: if he consider merely how unsafe it is, to make such reflections on him. For there are no ears so faithful, no place so secret, as that they may be trusted with such Words: the ears of Kings, according to the old Saying, being as long as their arms. That is, they can as easily discover crimes, as punish them: they have Spies on purpose every where; or men to ingratiate themselves, will turn Accusers; or loyal persons, may, some way or other, come by the knowledge of it, and think themselves bound to let their Sovereign know, who are his Ene∣mies.

Thus most Interpreters, and the most learned understand this Verse; And therefore I have followed no other Interpretation in my Paraphrase. For thus that ad∣mirable person, S. Bochartus glosses upon these Words (Epist. qua respond. ad 3. Quaest. p. 37.) The true mind of Solomon is, that Kings do not want their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Emissaries and curious Observers; by whom they learn what is most secret. Which was the reason that Midas was represented by the Poets with Asses ears; because he had those that listned and hearkned in all parts of his King∣dom:

and brought him News of every thing, that was but whispered by his Subjects.

And thus St. Hierom, the simple sense is, that we take care we be not overcome by anger and fury, to speak evil of our Prince, or detract from him: for he may some way or other hear it, contrary to our ex∣pectation, and make us suffer for our ungoverned tongue. That's the meaning, saith he, of the last part of the Verse; which is an Hyperbolical expressi∣on, like that, in common speech, when we say: The Walls that are conscious to what you speak will discover it. Nay, this very Proverbial Hyperbole is used in good Authors, for a thing very secret, Unless some Bird saw it. So Aristo∣phanes in his Comedy which hath its Name from Birds.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

None ever set eye upon my Treasure, unless perhaps some Bird.

And Suidas cites this Verse out of the same Poet (which more illustrates the sense I have given of this Phrase in the Paraphrase.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

None sees me, unless the Bird that passeth by.

But I am not satisfied whether Solomon had not re∣spect to something else; and intimated that some Prophet might make the discovery: as Elisha did of many things spoken in the Kings own Bed-Cham∣ber, 2 Kings VI▪ 9. The Chaldee Paraphrase, by that which hath Wings, understands the hea∣venly Ministers: and so many of the Hebrews: about which, though they talk many fabulous things, yet the meaning may be, the Angels shall, one way or other, bring it to light, and give occasion to the discovery. For, as a great man of our own observes (Bish. Taylor, L. III. Duct. Dub. Ch. 3. Rule 3. n. 3.) the Government of the other World

reaches strangely even unto us;

and we speak not a word in vain, but by the Divine Providence it is disposed to purposes that we understand not. And therefore it is not safe to speak evil of Ma∣gistrates, in our private houses; lest the Angel that attends us order it so, that it pass into publi∣cation. But as for the King (who is above the rich or mighty) call him not accursed in thy heart: Which being a thing that can only be per∣ceived by God, who is the Searcher of the heart; it shows that, as Angels take care of the rich, the wise, the mighty and noble: so Kings are the pe∣culiar care of God, &c.

And indeed, as the same Bochartus adds, it appears from hence that Solomon doth not deterr us from this sin, by the mere fear of danger; for he lays a restraint not only on our words, but on our thoughts: which are known only unto God. And if we may not in thought detract from him, how much less speak a reproachful word of him; or move rebellion a∣gainst him.

I shall only add two things more, and conclude this Chapter with a notable Discourse of Martin Luther: first, that some of the Hebrews who take the Angels to be here meant, thereby understand the Devil: as our Saviour by the Fowls of the Heaven under∣stands 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the evil one, XIII. Matth. 4. But especially Night-birds, they say (who may seem here to be meant, where he speaks of the Bed-Chamber) denote the Devil and his Angels. Whence that Proverb among the Arabians, Speak where there is no Night-Bird; that is, where no Crea∣ture hears.

Secondly, The last words of the Verse, are capable of this sense (if we distinguish between Bird of the Air, and that which hath wings: taking the one for Angels, and the other for men; who mini∣ster

to Kings as Angels do to God) that the Angels will report our blasphemy in Heaven; and some or other will be found to reveal it, and carry the News of it to the King upon the Earth. Gregory Neocaesariensis suggests the former part of this: who thus expounds the Words, Swift and winged Messengers carry all to the only rich and great King; discharging both a spiritual and rational Ministry.

It will not be unuseful, much less unseasonable, in such an unruly Age as this, to let the Reader understand how deeply the first Reformers of Religion laid this Precept to heart; by transcribing some of Luther's Admonitions, in his Annotations, on this Verse.

The worse and the more malignant, saith he, the World is, the more studious and laborious Solo∣mon teaches us to be, in the doing our Duty. Particularly, in honouring Magistracy; because it is a Divine Ordinance, and the better part of the World: by which God manages all things un∣der the Sun. But the ungodly begin their wicked∣ness, chiefly in the contempt of Magistrates; when they bear how God blames and reproves them in the holy Scriptures. But it belongs to the Divine Office to find fault with Magistrates and to rebuke them. And therefore, though thou hearest it, yet do not imitate it. For thou art not God; nor the Ordainer, no nor the Reformer and Restorer of the Divine Ordinance. But as God reproves them, so thee also, in the holy Scriptures; that thou mayst do thy Duty, and not meddle with what belongs to them. Whereas thou forgetting the Beam in thy own eye, beginnest to spy the Mote in another mans: correcting thy Superiors, by whom thou rather art to be corrected. And if thou shouldst sustain their Office, wouldst offend more than they

do, and not do so much good, as is performed by them. The meaning therefore of Solomon is this; I have spoken much of Princes, how they undo the World; but do thou reverence them, notwith∣standing that; for they are not an humane Ordi∣nance, but a Divine. Saint Peter indeed calls the King an humane Creature; because he is assumed from among men, but his authority is Di∣vine: And though Princes be bad, they are to be honoured because of this Ordinance of God. Why then wilt thou speak evil of those, who are vexed with so many and such great cares and labours for thy peace▪ if they be good? and if they be bad and foolish, their own impiety is mischief enough to them, and brings them into sufficient danger. Bear with them then, and compassionate them; rather than rail upon them, and revile them, &c.

Yes, will some answer; but we may say what we please of their Ministers. Not so, saith the Wise man in this place, Curse not the rich, i. e. men in great Authority under the King. For (as the same Luther discourses upon the first Verse of this Chapter)

just as we see Flies fall into a Pot of excellent Oint∣ment, and there dying and corrupting, spoil it all: so when excellent Counsel is given in the Kingdom, in the Senate, in War; behold there comes some mischievous Knave or other, and utterly dashes it, so that it hath no effect. But as we are compelled to endure those poisonous Flies; so we must be con∣tent to suffer these pestilent Counsellors.

CHAP. XI.

ARGUMENT.

As Obedience to Governours, and patience under ill Government are the means (he shows in the forego∣ing Chapters) to preserve peace and quietness; which are the great blessings of humane life: so in peace∣able, quiet and easie times nothing contributes more to our happy living, than the constant exercise of Charity, in Works of Mercy; which make us be∣loved both of God and man. Upon which therefore the Wise man here insists largely; in the six first Verses of this Chapter: and then presses men to it by the consideration, that there is no pleasure like this, while they live; and that as they cannot keep what they have long, but Death will rob them of all: so they must give an account of what they have enjoyed; and therefore had best make such an use of it, as will stand them in stead at that time. This I take to be the summ of this Chapter.

1. CAST thy bread upon the waters: for thou shalt find it after many days.

1. NOW, having shown how thou oughtest to be∣have thy self towards those above thee, look down a little upon those below thee; and believe that nothing is more profitable (though the World think otherways) as well as obliging, than to be kind and charitable unto all men; but especially, to the poor, miserable people, though they be not so good, perhaps, as they ought to be; but will ungratefully forget all thy benefits, and never think of them more; or, at least, are never likely to make thee any return, no more than if thou didst sow thy Seed on the Sand or in the Sea: let not that discourage thee; for when thou thinkest not of it, God will requite thee, either in this World, or in the next; nay, there may come a time, when some of those who have been relieved by thee, may do thee service. See Annot. [a].

2. Give a portion to seven, and also to eight: for thou know∣est not what evil shall be upon the earth.

2. Give therefore unto others some part of the good things, which God hath gi∣ven thee; and give very liberally, and be not weary neither of well-doing; but though there be a great many Suitors that solicite thy Charity extend thy bounty to them, rather above than beneath thy ability: for thou knowest not how calamitous the times may shortly be, and then the good thou hast done, will stand thee in greater stead than all the Goods thou enjoyest: which perhaps may be taken from thee, and leave thee nothing to do good withal; but make thee an Object of other mens Charity; which no person hath greater reason to expect, than he who, when he had wherewithal, hath been kind to others in that condition. See Annot. [b].

3. If the clouds be full of rain, they empty themselves up∣on the earth: and if the tree fall toward the south, or toward the north; in the place where the tree falleth, there it shall be.

3. Look up to the Heavens, and imitate the Clouds; which are not filled with moisture for them∣selves; but pour it down freely and plen∣tifully upon the thir∣sty Earth; even upon the barren as well as upon the fertile Soil, without any difference: and look upon the Earth and learn from the Trees to be fruitful in good Works, while thou art alive; for then thou art dead, none can raise thee up again to exercise that Charity which now thou neglectest; no more than a Tree can be made to bear when it is cut down, but which way soever it falls, whether to a cold or to a warmer Quarter, there it remains for ever, without so much as Leaves. See Annot. [c].

4. He that observeth the wind, shall not sow: and he that regardeth the clouds, shall not reap.

4. And do not put off thy Charity till another time; under a pretence that now the times are hard, or thou shalt be better able hereafter, or mayst find fitter Objects for it, and do more good with it: For as he

that will not sow till the Wind blow from a favourable Quarter, may let the Seeds time pass over; and he that will not reap, because he is afraid of every Cloud that threatens Rain, may lose his Harvest; so they that will do no good, till the times be just as they would have them, or till they find objects against whom there lies no exception, will never want reasons to excuse their Duty, and defer it till they have no opportunity for it. See Annot. [d].

5. As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God, who maketh all.

5. Trust God for all such things as those, and do not rely upon thy own understand∣ing, which compre∣hends very little of what is before thee; for instance, whence the Wind comes: what makes it blow and cease; how the Soul comes into the Body and departs out of it; how the Body it self is formed in the Womb; by what power; and how it goes to work, hardning some part of the Mat∣ter into Bones, and softning others into Flesh, &c. And therefore much less art thou able to comprehend the Pro∣vidence of God, who disposeth all things; and know for instance, whether it will be a dear Year or a cheap; whe∣ther thou and thy Heirs, shall live or die; lose or keep an Estate; particularly, what strange ways God hath to blast, or to bless all thy Designs; making thy Estate dwindle by saving, and grow wonderfully by giving away bountiful∣ly: Which seems to diminish; but, by means as secret as the growth of a Child in the Womb, encrease and enlarge it. See Annot. [e]

6. In the morning sow thy seed, and in the evening with∣hold not thine hand: for thou knowest not whether shall pro∣sper, either this or that, or whe∣ther they both shall be alike good.

6. Let nothing therefore discourage thee, from taking all opportunities, to give thy Alms incessantly; early and late; when thou art young, and when thou art old; when things smile up∣on thee, and thou art in a declining condition; for thou

knowest not which will hit to do the most good unto others, and to bring the greatest Blessing back upon thy self; or whether all may prove alike beneficial unto both. See Annot. [f].

7. ¶ Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun.

7. Let no live of thy own pleasure, make thee regardless what becomes of o∣ther men: for though, it is true, life is full of delight when we are in a prosperous estate, and we are enter∣tained with great variety of pleasure, when we look about us, and behold all the good things, the Sun shows the bounty of Heaven hath provided for us; yet, believe it, there is no satisfaction comparable to that of having done abundance of good, with that which he bestows up∣on us. See Annot. [g].

8. But if a man live many years, and rejoyce in them all; yet let him remember the days of darkness, for they shall be many. All that cometh is vanity.

8. If God therefore should bless a man with an healthful Bo∣dy and a very long life, I do not forbid him to take the com∣fort of it; but advise him rather, (as I have done often) with a mind free from so∣licitude and carefulness, to enjoy all the innocent pleasures it can afford him: only let them be tempered with these two reflections. First, that as the fairest Sun that ever shone will set, and the Night follow it; so the most merry life will have an end, and then we must lie down in our Graves, longer than we have lived, without the least glimpse of these joys: and secondly, that while we live, nothing which we expect hereafter can give us more contentment, than what we enjoy at present; and will slide away also as fast, and leave us altogether un∣satisfied, unless we have done some good with it. See Annot. [h].

9. ¶ Rejoyce, O young man, in thy youth, and let thy heart chear thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.

9. And there is one thing, above all o∣ther, which if the most Childish Youth would consider, and

alway carry in mind, I might give him full liberty, to be as jo∣cund and merry as his frolick Age en∣clines him; to banish melancholy thoughts; and, while he hath the briskest taste of them to invent all manner of pleasures for his entertainment; denying himself nothing that he desires, and gratifying all his senses: It is this, that he must give a strict account of all his actions unto God; who will deal well with him, if he have kept himself within his Bounds, and enjoyed only lawful plea∣sures, with thankful acknowledgments unto Him, but will punish him for all his extravagances, and forgetful∣ness of Him, with torments infinitely greater than all his sinful delights. And this, be it known to thee, who∣soever thou art that readest this, is a certain truth. See Annot. [i].

10. Therefore remove sorrow from thy heart, and put away evil from thy flesh; for childhood and youth are vanity.

10. And therefore by the thoughts of this, I advise thee al∣so, to suppress and banish that fierceness, rage, sadness, fretting and vexation, with all such like perturbations of mind, unto which, in the heat of thy blood, thou art subject, when any thing crosses thee (suppose when thou art only reproved for thy faults) and let no filthy desires, which then are strong, and would plunge thee in all wickedness, stay with thee: For, if such care as this be not taken to lay restraints upon him, there is nothing more senseleslly foolish, rash, inconstant and forward to ruine it self, than Man in his Childish Youth: when he is in the dawning, as we call it, of his days, and comes first acquainted with the pleasures of this World. See Annot. [k].

ANNOTATIONS.

[a] Verse 1.] Charity being the Subject of his Dis∣course in the first six Verses of this Chapter (as was

observed in the Argument) he begins with the pro∣per object of it: those who, as our Saviour speaks (XIV. Luke 14.) are not likely to recompence us again. Thus this first Verse (about which there are various conceits) I think may be most naturally ex∣pounded. And it is a very ancient Exposition, as appears by the Words of Gregory Thaumaturgus; which are these in English: It is just to commu∣nicate unto others, &c. for, though for the pre∣sent it may seem to be lost, (and thrown away, as we speak) like the bread that is cast upon the water; yet, in process of time thy love to Man∣kind will appear not to be unprofitable and without fruit. And after the same manner Greg. Nazianzen in after-times (Orat. XIX. pag. 298.) speaking of the liberality of his Father to the Poor; saith, He proceeded upon this Maxim: That it is much better, for the sake of those who may be wor∣thy, to give to those who are unworthy, than for fear of bestowing our Charity upon the unworthy, let worthy people want it. To which that seems (saith he) to belong, which we read in Solomon [Cast thy bread upon the water] Which is not thrown away and quite lost, in the account of him that justly estimates things; but is sent thither where all that we do is laid up; and shall in due season meet us again, though we think not of it.

And, to strengthen this, it is observed by some, that water, in Scripture signifie, great affliction and mi∣sery, XVIII. Psal. 17. LXVI. 12. And therefore the sense of the Proverb is not, of sowing in a fertile Ground, by the Rivers; or in a Soil well watered, from whence men naturally expect a fruitful Crop (as some expound it) but of sowing (i. e. giving alms) there, from whence we expect no fruit; no more than if we threw the Seed in a rapid River;

in which it is carried away, no body knows whither, and seems utterly lost.

And so it may be applied also to ungrateful people; as I have touched in the Paraphrase: and I shall not trouble the Reader with other Expositions, which may be found in most Commentators; only naming this of Maldonate (which agrees well enough with that which I have followed) give to the poor, whose miseries are so great that their faces are all wet and besmeared with tears. And though there be many of them, be not sparing, if thou art able to receive them; for waters signifie sometime a multi∣tude of people, in the Scripture Language. But that's the sense of the next Verse; and therefore upon the face of the waters, is as much as upon those, who will be gone presently, like the Waters of a River; and never bring any thing back to us, to reward us: if they do, is more than could be ex∣pected.

As for the Word Bread it signifies any benefit, where∣by the poor may be supported: especially all sorts of Food (1 Sam. XIV. 24. where it comprehends ho∣ney, and every thing that was edible) more parti∣cularly, that Food which is made of Corn, III. Gen. 19. and from thence signifies Corn it self, of which Bread is made, XXVIII. Isai. 28. And so St. Hierom here expounds it; agreeable to what I said above, of sowing seed in the Water.

[b] V. 2.] And as in the first Verse he hath respect to the quality of the persons, unto whom we are to give; so here to the number of them, and the quan∣tity of our Alms: which is expected perhaps by a great multitude. Yet let not that damp it (saith he) out of a fancy that it will undo us, to relieve them all: but, if we be able, let us help them; and though more still come when we have extended our Charity according to our utmost ability, let us rather go beyond

it (as the Apostle saith the Macedonian Christians did, 2 Cor. VIII. 3.) than let miserable Creatures perish. Thus Greg. Nazianzen seems to understand these Words Seven, yea eight. Seven is a complete number; eight added to it denotes somethings above that which we account perfection. His Words are these, that his Father gave not only, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of his superfluity: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of his necessaries: according to the prescription of Solomon, Give a portion not only to seven; but if an eighth came, he was not here sparing: but much more ready to give, than others are to get. In short, he means give most liberally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Greg. Thaumaturgus here expresses it, not sparingly, but profusely, I omit other Glosses upon the Verse; and the Criticism which some make upon the Word portion: which they think alludes, to what was sent from Feasts unto the poor, or those that were absent; of which there is no certainty. I will only note, that here again Solomon contradicts the Vulgar Principle upon which covetous Wretches move; and directs the quite contrary. They think all is lost, that is given away in Charity: no such matter, saith the Preacher (v. 1.) the fruit of it will be found hereafter, beyond what can be imagin∣ed. O, saith the covetous man again, I know not what will be hereafter: now I have enough, but in the latter end of my life I may want; and there∣fore it is best to save whilst I may. No, saith the Preacher, for that very reason, give; because thou knowest not what may be hereafter; when that may be taken away from thee, which now thou wilt not bestow upon needy people, &c.

[c] V. 3.] In this Verse, he illustrates both the Duty, and the reason of it. The former by the Clouds, which are a fit Emblem of Charity: the second, by the Trees; which can bring forth Fruit no longer

than they continue joined to their Root; from which being separated, they bear no more, nor can be fixed to their Root, as the Clouds may be filled with Water, again. So I have interpreted the latter part of this Verse: which Grotius understands as if it meant no more than the foregoing: Do good to men without distinction; like him who, when he cuts down a Tree, regards not which way it falls. I omit other Interpretations, and shall only mention Maldonate's Gloss upon this Verse, which is ingenious enough. He urges us, saith he, to do good, while, we live, by two Reasons. First, From the profit of it, because we shall receive more than we give; like the Clouds, which receive from the Earth but a thin Vapour; which they return to it in most copious Showres. The second, From the impossibility of being in a capacity to do good when we are dead; for then, like a Tree, we must con∣tinue as we are when Death seizes us▪ and never be restored to our former condition again. Corranus alone (as far as I can find) expounds the latter part thus, in his Annotations: A Tree in what place soever it is planted, there abides, and brings forth Fruit: and so ought we to help others by all manner of means: in whatsoever place or time we live. And he takes North and South, for all Parts of the World. If any think fit to apply this, unto the unalterable condition wherein we must remain in the other World (like a Tree cut down, which if it fall toward the North, cannot change its positure, and turn to the South) they cannot follow a fitter Gloss upon the Words, than this of Luther's. If the Lord find thee in the South; that is, fruitful and rich in good works, it will be well: but if in the North; that is, barren, of good works, it will be ill with thee. Howsoever thou art found, so

thou shalt be judged; and so thou shalt likewise receive.

[d] V. 4.] And then follows here an Admonition to take the first opportunity of doing good; and not to deferr it because now it may seem unseasonable, and we fansie it may do better another time. Which the Lord Bacon extends unto all other things, as well as Alms. There is no greater, or more fre∣quent impediment of action (saith be, in the Conclusion of the First Chapter of the VIIIth. Book of Advancement of Learning) than an over-curi∣ous observation of decency; and of that other Ceremony, attending on it, which is too scru∣pulous election of time and opportunity. For Solomon saith excellently, He that observeth the Wind, &c. We must make opportunity, oft∣ner than find it.

And thus that great Prince Xerxes (otherwise not very prudent, speaks very discreetly in Herodotus (L.VII.) Be not fearful of all things; nor consider eve∣ry thing minutely: for if in the considertion of business, thou wilt weigh every thing alike, thou shalt never be able to do any thing. And thus Me∣lancthon understands this place, As events are not in our power (which he takes to be the meaning of v. 3.) so he that will have certain and circum∣scribed events (that is, such and such things come to pass) before he act, will never attempt any thing.

And so a great Divine of our own expounds it;

If we will suspend our resolution, till we can bethink our selves, of something free from all inconveni∣encies; in most of our deliberations, we shall never resolve upon any thing at all: God having so tem∣pered things, that every commodity hath its in∣commodiousness, every conveniency some inconve∣nience attending it; which many times, all the

wit, and industry of man is not able to sever. Bishop Sanderson's Sermon upon 1 Corinth. X. 23. p. 245.

Saint Hierom also elegantly accommodates these Words to negligent Pastors; who will not preach, but when the people are very desirous to hear; and there is a fair Gale breathing to favour their design. And gives this Advice to us, Do not say, this is a fit time, that is unprofitable: for we are ignorant, what is the way, and what is the will of the Spirit, which dispenseth all things.

[e] V. 5.] In this Verse he seems to pursue the same Metaphor of the Wind, which blows uncertainly; and no body knows whence, nor from what causes. And therefore from our ignorance of that, and indeed of all other things, which we are here conversant withal; of our own Soul, for instance, (which our Translators understand by the Word Ruach, Spirit) and of our own Body or of that vis formatrix, how it goes about its Work, to make this Body of ours in the Womb, which may possibly be meant by Spirit, XXXIII. Job 4. CIV. Psal. 30.) Solomon per∣swades us not to presume to know how God intends to order the course of this World, in his over-ruling Providence; and therefore to do our Duty, and leave events to Him.

[f] V. 6.] Imitating the Husbandman (with which Metaphor he began this Discourse, and now con∣cludes it) who not knowing which will prosper, sows both early Corn and late. So Symmachus under∣stands this Verse, to be an allusion to those that sow some very forward Seed; which perhaps may hit, when that which is sown at the ordinary time doth not: Or perhaps both may succeed and bring forth Fruit, to their great enriching. Others take morning and evening, only to signifie all times.

[g] V. 7.] I have continued this Verse with the fore∣going; and supposed (what all Interpreters do in the third and fourth Verses) that the comparison is im∣perfect: there being only the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Her∣mogenes speaks) the Proposition of the Sentence, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(that which answers unto it) left to be made by the Reader: Which I have supplied from the sense of the whole foregoing Discourse in this Chapter.

Others think a new Discourse here begins for the Conclu∣sion of the whole Book; and that after all he had said of happiness, he advises every one to think of another life, and not expect to find it in this.

Or, as some understand him, his meaning is, Now you have seen, wherein happiness doth not, and wherein it doth consist; therefore do not either imagine there is none at all here in this World, or that it is greater than really it is: But take a middle course, which I have shown you, and look upon this life as having pleasure in it, but not absolutely perfect; yet such as our condition will permit; begun here, and to be completed in another World.

[h] V. 8.] The beginning of this Verse I have expound∣ed according to the Hebrew, where the Words run thus, as St. Hierom himself translates them, If a man live many years, let him rejoyce in all these things, &c. And the latter part of the Verse, I have supposed, contains two Motives to moderation in our present enjoyments, and to make us think of doing some good with them, as the highest pleasure of all. Because they will have an end, when we can no longer enjoy them; and because, while we have them, they run away apace, as all that follows will do; and leave us empty and dissatisfied, unless we have made a good use of them: upon which we may reflect, when they are gone, with some pleasure.

[i] V. 9.] To those Motives, he here adds the most considerable thing of all: which is expounded two ways by Interpreters. Some taking these Words as a permission, under such restraints as he mentions in the end of the Verse: others, as ironically and sarcastically (as the Greek Phrase is spoken; by way of mockage, and bitter scoff. The two first Phrases (rejoyce, and let thy heart cheer thee) incline to the former way; being commonly used in a good sense: the two last (walk in the ways of thy heart, and in the sight of thy eyes) unto the other way, being commonly used in a bad. There∣fore the scope of the place, and the coherence must determine it. And as the LXX and St. Hierom go the first way; so it agrees best, in my opinion, with what went before; and therefore so I have paraphrased it. And considering that they are two different Words in the beginning of the Verse, which we translate as if they were the same (viz. young man, and youth) I have not done amiss, I think but expressed them more significantly, by these Words, childish youth. And so they are distinguished in the last Verse; where that Word which here we translate youth, we more truly translate childhood: which goes before youth.

[k] V. 10.] Here I have followed the judgment of St. Hierom; who under anger (or grief) comprehends all the perturbations of the mind: and under evil of the flesh, all the hurtful pleasures of the Body. And accordingly I have expounded the whole Verse, with respect to the danger Youth is in, by the fiery motions of both sorts: the former of which incline men to imitate the Wild Beasts; the other sink them, into the condition of the dullest Brutes.

The word we here translate youth signifies the peep of day, in our Language; the appearing of the morning: and therefore is to be understood of our en∣trance

upon the most pleasant time of our life. Which, as well as childhood, is but vanity; that is, presently vanishes (as some will have it) and will be soon gone: or rather, Childhood and Youth, signifying all that is done in that Age of our life; the meaning is, it is an Age of great levity, folly and indiscretion, &c.

And therefore, as Luther observes, the great care of mankind should be to season Youth with right Opi∣nions and a good sense of things; and then it is not to be denied all pleasures, of which it is very desirous; much less shut up from the very sight of them, for it abbhors solitude. And this is to begin at the wrong end of Education; which must be ap∣plied first to the mind, not to the Body: And when the Mind is well tinctured, the Body will be easily governed. That is, neither follow filthy pleasures; nor be carried away with furious passions, &c. The benefit of which will be unspeakable; for they that live pleasantly and quietly in Youth, are likely to arrive at and enjoy a comfortable Old Age.

Some begin the XIIth. Chapter at this Verse, and others begin it with the foregoing: but I have followed our Translation, and the most Interpreters.

CHAP. XII.

ARGUMENT.

He continues his Advice to young men, (begun in the two last Verses of the foregoing Chapter) wishing them to season their minds with such an early sense of God, and of their obligations to Him, that it might govern them in all their ways; and be a comfort to them in Old Age, which (by a long de∣scription of it) he shows will be a melancholy time at

best. After which Discourse, he concludes the Book, with a brief summ of the scope and design of it; in∣serting something concerning the Author, which might dispose the Reader to attend the more heedfully, unto the conclusion of the whole matter.

1. REmember now thy Crea∣tour in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them:

1. THE best Coun∣sel therefore that I can give ever man is this, That he would awaken, and preserve in mind per∣petually, an awful sense of God; unto whom he is so deeply indebted that he received his very Being from Him; and therefore let him apply himself faithfully and affectionately to his service, in his most vigorous Age, as soon as ever he can consider that he is not his own, but God's, who formed him in his Mothers Womb, took him thence, and brought him up to be a man: Do not deferr this weighty business, till thou art sick, or all thy faculties so broken by the infirmities of Old Age, that though it last several years, yet they shall prove flat and dull, irksom and redious to thee: and no pleasure at all left in them, but only the remembrance of a well-spent-life; without which, instead of thanking God, thou wilt be apt to do nothing, but complain; or groan under the weight of one evil or other that falls up∣on thee. See Annot. [a].

2. While the sun, or the light, or the moon, or the stars be not darkned, nor the clouds return after the rain:

2. For what joy can a man have, or what misery can he be with∣out (and therefore what folly is it not to think of God before that time) when the natural heat and vi∣gour is quite spent, and all the powers and faculties of Soul and Body in such a languishing condition, that he is altoge∣ther unfit for the Offices of piety; particularly for the ac∣knowledgment of God's benefits, the very remembrance of which is slipt out of his mind, or he hath but a dull per∣ception of them: being no more sensible of the benefit of the Sun it self, when it gives the brightest light, than

he is of the Moon or the Stars; but the day is as sad, and as full of pains and heaviness to him, as the night: and there is no end of them, no intermission; but they succeed one another, as the Clouds do in a rainy Season, when one is no sooner emptied, but another is gathered, and ready to discharge it self in Showers. See Annot. [b].

3. In the day when the keep∣ers of the house shall tremble, and the strong men shall bow them∣selves, and the grinders cease be∣cause they are few, and those that look out of the windows be darkned.

3. Is this a proper time to be alloted to the service of God, when a man cannot serve himself? his hands being struck with a Palsie, and made unable either to feed or defend his Body; his feet bending under the weight of it, having lost their power to support him; his teeth likewise so rotten, or worn away, or fallen out, that they cannot thew his Meat; and the sight of his eyes, which were wont to show him things at a great distance, now so failing him, that he cannot know one man from another, though they stand hard by him. See Annot. [c.]

4. And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low;

4. Is this the time to gain acceptance with God, when he is despised by men; and excluded the pub∣lick Assemblies, be∣cause his voice is so low, that no Body can hear him? Nay, his Lips look as if they were closed, and fall so inward, that he can but mumble, by reason of the loss of his Teeth, the weakness of his Lungs, and the defect of other Instruments of Speech: Nor can he recruit himself as he was wont by rest; for sound sleep departs from his eyes, and he wakes as early as the Birds, but is not pleased at all with their Songs: his hearing being so dull and flat, that he is not moved by the best Musick in the World; though he listen and incline his ears unto it, with never so much diligence. See Annot. [d].

5. Also when they shall be a∣fraid of that which is high, and fears shall be in the way, and the almond-tree shall flourish, and the grashopper shall be a bur∣den, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:

5. For joy and all such pleasant passions being fled away, me∣lancholy fear alone re∣mains; which makes him scarce dare to tread in the High∣way, much less, (his head is so giddy) to go up a Pair of Stairs; nay, he thinks himself unsafe in the strongest Fortress: Such is the fee∣bleness of Old Age, which looks venerably by its Grey Hairs, but they are an early sign of approaching death; and are made contemptible by his crumpled Shoulders, Hips and Back: which as they are of themselves a suffi∣cient Load, so are relieved and supported by no bodily pleasures; the very desires of which now fail him: for there is but a very short step between him and his Grave; unto which if he be carried with the usual Solemnities, it is all his Friends can do for him. See Annot. [e].

6. Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.

6. Remember there∣fore thy Creator, while the noble Fa∣culties of sense and motion remain intire, and are strong and lively; for the time will come (and that will be very unfit for this, or indeed any other business) when they will be totally disabled: the Nerves, for instance, will shrink up and be dispirit∣ed; the Brain it self, and all those precious Vessels wherein it is contained, be of no use at all unto thee: For the very Fountain of Life, the Heart, will fail, and the Veins and Arteries no longer carry the Blood round the Body; but the motion will cease, by the decay of that power, which now thrusts it forward in a conti∣tinual Circulation. See Annot. [f].

7. Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

7. And then, what remains, but that the Soul and Body be∣ing

parted, they go to their several Ori∣ginals? The Body, tho' now so fair a Fabrick, to the Earth out of which it was taken (according to that ancient Doom passed upon it, Dust thou art, and unto dust thou shalt return) but the Soul unto God, to be judged by him, according to what it hath done in the Body, since He sent it thither. See Annot. [g].

8. ¶ Vanity of vanities, saith the preacher; all is vanity.

8. And if this be the Conclusion of all our labours, I have reason to conclude this Book as I began it, and listen I beseech you again, to him, who proclaims nothing to you but what he hath proved in this Discourse; that there is no solid satisfaction to be found in any thing here below; where all things are both full of care and trouble, as well as uncertain and perishing: and therefore it is the height of folly, to take great thought for this pre∣sent life; and to lay up nothing for the life to come. See Annot. [h].

9. And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs.

9. Perhaps you may still think otherwise; and therefore I have this now to add (and so shall summ up all I have said) that I am as likely to judge aright, as another man; being indued with Wisdom from above, by an extraordinary gift of God (1 Kings III. 12. IV. 30, &c.) whose Goodness also I have imitat∣ed, in communicating my knowledge freely unto others: Nay, (knowing that by sloth or envy the greatest Wis∣dom may be lost) the more I understood, the more dili∣gent I was in informing others; Nor did Divine illumi∣nations make me either neglect my own Studies, or other mens inventions, but I listned unto all from whom I might hope to learn any thing; and both weighed what they said, and also made an exact search into things my self: of which, that not only the present Age, but Poste∣rity also might reap the benefit, I have gathered together, and aptly disposed and fitted to all capacities, abundance

of excellent pithy Sentences, for instruction in Wisdom and Vertue (1 Kings IV. 32.) See Annot. [i].

10. The preacher sought to find out acceptable words, and that which was written was upright, even words of truth.

10. Thus I, that preach these things, have employed my pains, in seeking (with no less dili∣gence than covetous men do for money) both the most pleasant, and the most useful, and most certain Know∣ledge: and having found what I sought, I may safely af∣firm that, Nothing is said by me, but what ought to be most acceptable, being apt to give the greatest content∣ment and delight: Nothing written by me, but what I found in the Divine Writings, or is so exactly agreeable thereunto, that it is a straight and faithful Rule of life: there is nothing frivolous, or doubtful in them; but they contain the most solid Wisdom, as sure and true as truth it self. See Annot. [k].

11. The words of the wise are as goads, and as nails fastned by the masters of assemblies, which are given from one shepherd.

11. And there is the same power in them (as there is wont to be in all the acute Sayings of those that are wise and good) to excite and stir up the minds of slothful men to the practice of Vertue; that there is in a Goad to prick the dull Oxe forward, to draw the Plow: Nor do they only sting and move the mind for the present; but are apt to stick as fast in the memory, as Nails do when they are driven into a Board: and to collect also the thoughts, affections, and resolutions unto one certain end; especially when they are fastned by the skilful hand of those who rule the Assemblies of God's people; and are ruled themselves by one and the same supreme Governour, whose Holy Spirit directs them all. See Annot. [l].

12. And further, by these, my son be admonished: of make∣ing many books there is no end, and much study is a weariness of the flesh.

12. Therefore, my Son (or whosoever thou art that shall read these things, whose happiness I wish as my own) be advised by me, and

not only believe these things, but rest contented with such useful Knowledge; and do not trouble thy self, either in composing or reading many Books: For all that is need∣ful to instruct men how to be happy, may be comprized in a few wise Precepts, and if thou extendest thy desires beyond this, thou mayst turn over infinite Volumes, which are encreasing continually; and serve only to di∣stract thy mind, and tire thy spirits, and impair thy health; but yield little profit, after the expence of a great deal of pains and time. See Annot. [m].

13. ¶ Let us hear the conclu∣sion of the whole matter, Fear God, and keep his command∣ments: for this is the whole du∣ty of man.

13. Let us draw up all then, that can be said in this mat∣ter, into as small a compass as is possi∣ble: If thou wouldst be happy, preserve in thy mind such an awful sense of God, as to have a greater regard to Him, both as thy Creator and Gover∣nour, and as thy Judge, than to any thing in this World; and, dreading his displeasure, not only worship Him re∣ligiously, but observe all His Commandments: For, as unto this all men are bound, so in this consists all their Duty, and their whole happiness; and therefore they ought to make this their main business, and employ their best endeavours in it. See Annot. [n].

14. For God shall bring eve∣ry work into judgment, with e∣very secret thing, whether it be good, or whether it be evil.

14. As they would with all seriousness, did they but believe and remember, what is most certainly true, That, though now the wicked and the good sometimes fare alike, yet, there will be a notorious distinction one day, made between them; when God (whose know∣ledge nothing can escape, and out of whose memory no∣thing can slip) will pass an exact Sentence upon every thing we do here in this World, though never so secret and known to none but Himself: and then no evil thing, though only designed and never actually committed, shall go unpunished; and no good thing, though only heartily intended for want of power to accomplish it, shall be un∣rewarded. See Annot. [o].

ANNOTATIONS.

[a] Verse 1.] From the consideration of what he had said in the Conclusion of the foregoing Chapter, that Youth is attended with folly, and folly attended with destruction (as Greg. Thaumaturgus excel∣lently explains those Words) he begins this with the most weighty Lesson: which ought to be perpetually in∣culcated, and beaten into the mind and memory of young men, viz. That they would reflect so far as to consider, who gave them their being; and what, up∣on that account, they owe unto Him: who as He is the sole Author of all things that give us any delight; so He is of all the abilities and faculties, which make us capable to take pleasure in them; and the sole Disposer likewise of all opportunities, that bring us and those Delights together.

All this may well be comprehended in the Word Crea∣tor (if this place be compared with XL. Isai. 28. XLV. 7.18. LXV. 17, 18.) Which being in the Hebrew a Word of the Plural Number, some from thence draw the Mystery of the Holy Trinity: which I cannot certainly, say is here intended, because it is very ordinary in the Scripture to put the Plural for the Singular; especially when God is spoken of. Thus when the Israelites had made the golden Calf, they said, These are thy Gods, O Israel, &c. (so we translate it, XXXII. Exod. 4.) as if there had been more Gods than one in that Calf. But it should be translated, This is thy God, O Israel; as appears by what follows, which brought thee out of the land of Egypt: signifying they wor∣shipped in this Image Him, who had wrought that great deliverance for them. And thus Jonathan there understands it; and Theodoret upon 1 Book of Kings, Quest. 10,

More places, like to this, are observed by Bochartus (L. II. de Animal. Sacr. C. 34. P. 1.) in whom the Learned Reader may find many such Latine Words, that are only of the Plural, not Singular Number. And I will only mention one remarkable place, (which he might have added) 1 Sam. XXVIII. 9. where the Woman says, she saw Gods ascending out of the Earth: and Saul thereupon asks her, What form is he of? understanding she saw a sin∣gle person.

But what ever becomes of this, we Christians (to whom this Mystery is now plainly revealed) ought when we read such places as these, to think of the obliga∣tions we have unto God the Father, God the Son, and God the Holy Ghost, into whose Name we are baptized. And not only to consider such things as are above-mentioned; but to be moved and affected with them (for that is here included in the Word Remember) according unto their weight and importance.

And to do this betime, the first thing we do; because the days of our youth, are our best and choicest days (as the Word in the Hebrew signifies; whence in 2 Sam. VI. 1. where David is said to gather all the chosen men, the LXX hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the young men in Israel) in which we are apt to take the greatest delight in our selves, or in any thing truly delightful: our spirits being then most fresh, lively and vigorous. So that the measure of our delight, whether in our selves or in any thing without us, being then truly taken, it would constrain us unto an equal delight in Him who is the Author of both and unto a correspondent gratulation for them. Where∣as, if we deferr this remembrance till Old Age come upon us, when life grows a burden, and the wonted delights of it are either irksome or insipid (unpleasant, or without all taste or relish) our thank∣fulness

for them will be but faint; our gratulation worthless; our Devotion cold and lumpish: as Dr. Jackson excellently glosses upon these Words, B. XI. upon the Creed, C. 33. Which, he had expressed long before, more briefly in his Treatise of Faith, Chap. 8. p. 125; thus, The Inventory of what we have received from God in our Creation, should be taken in those days wherein we most delight; because then the Characters of his Blessings bestowed upon us, and their true worth, are most fresh and sensible in all our faculties: well knowing, that if we deferr this Survey till Old Age, in which life it self be∣comes a burden, our return of thanks for fruiti∣on of it, and the unpleasant appertinencies, will be but wearyish. And plainer still in his II. Book upon God's Attributes, Ch. XI. p. 95. Then the Prints of God's Creative Power, are most fresh in our Nature; and might transmit a fairer Copy, and truer estimate of the Creator's Goodness unto Old Age, than Old Age can take any, &c. Which I have repeated the oftner, in several forms of speech, in hope that one or other of them may touch the heart of young men, and ex∣cite them by frequent reflection upon the present com∣forts of health and strength, upon the activity of their Body, the quickness of their sense and spirit, to ingross them deeply in their memory; before the evil days come.

So Solomon calls our decrepit Old Age; both because they are void of all pleasure, as he saith in the follow∣ing Words; and because they are attended likewise with so many inconveniences and miseries, that it is hard to number them. But he gives us some account of them, in his admirable Description of decrepit Age, v. 2, 3, 4, 5, 6: which abundantly confirms that speech of Cicero in his Book de Senecture,

that Old Age proves so odious unto most men, ut Onus se Aetna gravius dicant sustinere, that they complain of a load that lies heavier than Mount Aetna upon them.

[b] V. 2.] These infirmities he demonstrates to be very great, because decrepit Age consists in the universal decay of the whole frame of Nature: Which I take to be the meaning of the Sun, the light, the Moon and Stars, being darkned. For as in a Body Poli∣tick, the extinction or falling down of these signifies, in the Prophetical Language, the subversion of that frame of Government (as, to omit abundance of other places, may be seen in what Isaiah saith con∣cerning Egypt, XXXII. 7, 8.) so the darkning of these in the Natural Body of man, signifies, in my judg∣ment, its total decay and nearness to a dissolution: the tumbling (as we speak) of an Old Man into his Grave; like a ruinous old house which can stand no longer; for so the Metaphor is carried on, v. 3. And then the return of Clouds after the Rain, re∣fers to the dismal condition a man is in at that time: when one trouble treads upon the heels of another: which is no sooner gone, but the like, or a new one, comes in its room. And so the Words may be tran∣slated, The Clouds return, and after that the Rain: that is, there is a succession of misery, of grief, pain, or weakness, drawing on one another. There are some who apply the darkning of Sun, Moon and Stars, to the mind of man (as one would think, indeed, he should say something of that; and all the following description belonging wholly to the Body, we must find it here or not at all) but still I conceive that he intends only in general, to signifie the failing of the mind in all its faculties and powers; without a respect to some particular distinct faculty in each of these Words. But they who think the inward

powers are here intended, are not content to rest in such a general meaning; but will have something in particular signified, by every one of them. And then they do but guess, which gives me the liberty to interpose my conjectures also: that by the Sun may be meant the Soul it self; by the Light, its Under∣standing; by the Moon, the Will; by the Stars, all the Nations in the Mind and Memory, with all the affections and passions in the Will: just as Sun, Moon, and Stars, in Joseph's Dream, signified his Father, and Mother, and Brethren. And so the sense of this Verse is, the Mind of man grows feeble in all its powers; the Understanding dim∣sighted, the Memory forgetful; the Reason weak and childish (giving such a feeble light, that it can neither direct our selves nor others) the Will list∣less in all its desires, dull about our greatest concerns, wavering and inconstant in all its resolutions, &c.

But I judge it more reasonable, as I said, to rest in the Interpretation first mentioned (which I am sure is agreeable to the holy Language in other places) that hereby is only represented in general, the universal de∣cay of the faculties of the upper part of man, his Soul. Which sense I have comprehended together with the other in my Paraphrase: and not neglected this, in which others acquiesce, that these Words signifie the miseries an Old man feels, both night and day. As for those who hereby understand the dimness of the eyes, it being expressed afterward, v. 3. I have taken no notice of their sense: But ano∣ther there is, which is worth mentioning. For the meaning may be, There is nothing but darkness: i. e. a most uncomfortable condition; like that, when the Heavens are clouded day and night (as they were in St. Paul's Voyage, XXVII. Acts 20.) and when one Cloud hath spent it self in the Tempest, ano∣ther immediately succeeds it.

[c] V. 3.] As in the foregoing Verse he gave a general description of the decay of the whole Body (and of the internal faculties of the mind together therewith) so here he enters into the Particulars. And con∣ceiving the Body to be like an House or Tabernacle (unto which it is frequently compared, not only in the Scripture, but all other Authors) he resembles the Shoulders, Arms and Hands, to the Keepers of the House: because by them we defend our selves from dangers; administer both Food and Physick; exercise all manner of Arts and Manufactures (as we call them) as long as they have any strength remaining in them. Which Old Age takes away, the Nerves, Tendons and Ligaments so flagging, that these Keepers quiver and shake (tremble we render it) and grow so useless that we can no way help our selves or others with them.

And then he compares the Thighs, Legs and Feet, to strong men: they being the Supporters and Pillars, as it were, of the whole Fabrick, which hold it up; till Old Age quite disables them for this Office, and makes the Knees bend, under the burden of the Body alone.

The Reason of which follows; in that the Grinders fail, &c. in which Metaphor he compares the Teeth in the Jaws above and below, to the upper and nether Mill-stone. For they by cutting, break∣ing and chewing of the Meat, prepare it to be dissolved in the Stomach, and turned into nourishment (as the Corn is ground between those Stones into Meal, and so prepared for making Bread, and other such like uses) but in time drop out of their: Sockets; or are broken, so that they can grind no longer.

And the like decay we find in the sight of the eyes; which he means by those that look out of the Windows. All those Coats, Humours, and Nerves, that make up the eyes: which are set in

two holes (as the Word is) or hollow places in the Forehead (like the Windows in the house) and have a round hole also in the midst of them, called the Pupil of the Eye (like a Casement) through which all things are transmitted to the inward sense of Seeing. Until the Skins, and the humours also, grow too thick; and the very Figure of the Eye, as some have observed, be changed, by the dryness of the Chrystalline humour: and then the house is dark∣ned. Aristotle in his Problems (Sect. 31. Quaest. 14.) expresses it thus, in short, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. when men grow into years, their sight grows dull, because in the eyes of Old men, the Skin is both hard, and also rugged; so that their sight is obscured.

[d] V. 4.] this Verse hath greater difficulty in it, espe∣cially in the beginning, and the doors shall be shut in the streets, when the sound of the grinding is low. But the LXX suggest an unexceptionable sense of this Passage, in my Opinion, which is; that they are shut out of all publick meetings, be∣cause of the lowness of their voice, which for∣merly was as loud as a Mill. And there is little reason to doubt, but by doors are meant the lips (it being a frequent expression in Scripture) and by the lowness of the sound of grinding, the lowness of the voice, from the loss of teeth, or the weakness of respiration; in short, from the defect there is in the Organs of Speech.

Nor do I see why Maldonate's Translation may not be allowed, which is still more simple (and therefore I have taken notice of it, in my Paraphrase) the lips are shut without (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be translated, foris, extrinsecus) that is, they sink and are com∣pressed; when the voice grows weak and tremu∣lous, because of those that grind; that is, by the falling of the teeth. Thus he. But it may

more exactly be translated thus, by the falling low of the voice, of which the teeth are the principal instru∣ments. And the whole, I have sometimes thought, may not incongruously be translated in this manner: His lips are shut in his mouth (for the mouth is the street or high-way into this house of which So∣lomon is speaking) by the falling down of the voice of grinding; i. e. the voice that is made by grinding the Air, as it were between the teeth, and the roof of the mouth, &c.

It might be referred to the eating meat, seldom, be∣cause of his bad digestion (the Meat being ground in the Stomach, as in a Mill) if the word voice or sound would agree to this. Which renders Dr. Smith's Interpretation, very difficult, in my judg∣ment. Who by doors understands all the inlets and outlets of the Body; and by streets, the open ways and Passages in the Body; in which the matter of nourishment is conveyed, and passeth, without lett or molestation: and by shutting these doors, the ceasing from their use: and by grinding, the di∣gestions and concoctions in the Stomach, Bowels, Me∣sentery, Glandules, &c. (all which is well enough, though perhaps too Philosophical:) and by the voice of these concoctions, the natural symptoms, significa∣tive of digestions; all those indications, which de∣monstrate the work of Nature to proceed aright. Which seems to me very far fetcht, and too great a straining of the Word voice or sound: however, I have here mentioned it, that they who are pleased with it, may follow that Interpretation, which is very ingenious.

The next Passage in this Verse is easier; though it is uncertain, whether he mean that the chirping of the least Bird wakes him; or that he wakes early, when the Birds do. For tzippor signifies all kind of Birds, great and small; and may be interpreted

of the Cock as well as any other: and the mean∣ing be, He gets up at the Cock-crowing. This last seems most probable, because being thick of hear∣ing (as the next Passage signifies) it cannot be sup∣posed, that the least noise disturbs him. Though I confess the meaning may be that a small noise wakes him sooner, than Thunder would have done in his young days.

The daughters of Musick, if it refer to the Parts of the Body, I take not to be those Organs of it, which make Musick; but which receive it, being made. For the Hebrews call that the Son of a thing; which is fitted or designed for that of which it is said to be the Son. Thus an Arrow is called the Son of the Bow or Quiver, XLI. Isai. 19. III. Lament. 13. and Wheat called the Son of the Threshing floor, XXI. Isai. 18. and so the Daughters of Musick, may be those parts where Musick is entertained. Yet there is one Objection against this, which lies in the Word all: which can∣not properly be applied to the ears; because there are but two of them: and we never say all the ears, but both the ears. Which makes some think, that hereby we are rather to understand all sorts of Mu∣sick; which are made either by instruments or voice. But to this it may be answered, that the Word all, refers to the several parts of the ear, in which the sound is formed: both the winding chanels in the outward part; and the Tympanum, and the three cavities, and as many little bones in the inward part; together with the auditory nerve it self. All which are manifestly contrived on purpose, to receive sounds: which are born here, and so may be called their Daughters: which in Youth are brisk and spritely; but are humbled (as the LXX translates it) and flat in Old Age.

There is no necessity, I acknowledge, of interpreting this Passage thus (though it seem most agreeable to the rest of the description) because it may be tran∣slated, the daughters of a song: that is singing women, are not valued at all, by old men: They account them nothing worth; and would not give, as we say, a Farthing for them. Old Barzillai confesses this imperfection, 2 Sam. XIX. 35. Which place Saint Hierom thinks may very well explain this.

[e] V. 5.] And it is attended with a greater, which is the passion of fear: unto which Old Age is very subject from defect of Spirits; weakness of imagina∣tion, as well as of Bodily Organs; which are un∣able to resist any dangers; which Old men also are apt to apprehend greater than they really are. For as their heads turn giddy, if they ascend to any high place, so they tremble in the plain way; for fear of a Stone, a Clod, an Hole, any unevenness, by the rising or depression of the Earth (for so Grotius thinks the Words may be expounded, though the antient Interpreters do not favour it, He is afraid to stumble at the rising or falling of the Earth) or he fears he may be pusht down by others, if he do not fall of himself; in a word, he knows not what he may meet withal, and therefore fears.

Or it may be expounded, as Maldonate takes it, He never thinks himself safe, though he be in an high Fortress. Or, dreads an high Wall, though never so firm; lest it should fall upon him. There are some that expound the first Words of this Verse thus, He is afraid of Spirits, and separate Souls: of those excellent Beings which dwell in the Regions above. That is, he is superstitious; which I look upon as forced.

The next Part of this Description, which we translate Almond-tree flourish, most Interpreters take for

his head growing hoary, or white, like the Blossoms of the Almond-tree. Which though it make an Old man look venerably, yet brings the tidings of approaching Death: and is as certain an indication of it, as the Almond-trees blossoming is of the Spring; or (as others will have it) of its speedy production of fruit: For it flowered, they say, in February, and showed its Fruit in March; and thence had the name of shached in Hebrew; from its forward blooming, and hasty ripening into Fruit. And, to strengthen this Interpretation, some have observed that an Almond was anciently called by the Greeks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, the head: from some resemblance which that Fruit hath to it. What that resemblance should be, I do not understand; unless it be in the Figure of the Brain: which the Scull being removed, appears like the Shell of the Almond, when the Husk wherein it is inclosed, is peeled away. For thence Herodianus of Alexandria (as I find in Athenaeus, L. II, Cap. 12.) derives the common Greek Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for an Almond; because next to the green Rind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it hath, as it were, a great many clefts, and looks as if it were scarified.

I see no apter Interpretation than this, unless it be that which I shall mention below (when I have explained the rest of this Verse) or we understand it, as St. Hierom saith some did, of the Huckle-bone; which, by the wasting away of the flesh of the But∣tocks, appears, nay thrusts out it self; and makes their very sitting or lying down uneasie to them. And I find an Arabick Word of this sound, which signifies a kind of Boat: and may possibly be the Ori∣ginal of the Latine Word Scapha.

And this would agree well with the next Words, the Grashopper shall be a burden: Which seem to be a description of his stooping under the burden of Old

Age; his Shoulders, Hips and Back all bunching out; which is a load great enough for him, without any other. In short he can scarce bear himself, as Melancthon expounds it: Which Avenarius thinks is a literal Translation of the Words, the Grashopper or Locust shall burthen it self; that is, saith he, his gibbous back. Which is better than their Gloss, who make it to signifie, he can scarce bear the weight of a Grashopper or Locust. The LXX translate it, the Locust shall be made fat; i. e. e. swell, bunch out, or be burthensome: Which aptly denotes the knotting of the Joints (like those of the Locust) and the rising up of the Vertebrae (or any such thing in the Body of man) which make his back resemble that of a Locust. And so Jo. Forsterus excellently translates it, ut in curvo incedat dorso, sicut cicada, that he goes crooked in the back, like a Grashopper. Luther also had this in his mind (though he did not fully explain it) when he thus glossed upon these Words: Such an Old man is like a Locust: for his Bones stick out, and his Body is shrunk up; so that he is a mere Image of Death.

And then the next signifies no more than this, That the greatest bodily pleasures fail; and the member that serves those pleasures is relaxed and flaggs. For the Word haavijonah (which we translate desire) sig∣nifies either the Fruit of a Shrub, which the LXX take to be Capers (though avionoth signifie the Berries of Laurels, Myrtles, and indeed of all the lesser sort of Trees) or that desire which it is supposed (according to Avicenna) to excite; or that Knob in us, which something resembles that Fruit.

There is one Interpretation of these three last Clauses which seems to me not at all constrained, but apt enough (only it doth not make them all relate to the

parts of the Body, as the rest do) which is that of de Dieu; from whom Junius before him did not much differ. It is this, Though the Almond∣tree flourish, and the Locust be loadened with fat (i. e. though the pleasures of the Spring appear and come on apace, making all things else to swell with joy) it doth not invigorate his blood, nor make it rise, to stir up his desire, &c.

The reason is, he is just upon the point of leaving all things here, and going to his long home. Which signifies either the place to which all men go (domum seculi, the house of the whole World, whether all mankind have ever gone, and must go) or the place from whence he came; as Forsterus expounds do∣mum seculi sui, his old house, out of which he first came forth (thus we translate the Word olam, VI. Jer. 16.) or that where they must long abide, even till the resurrection of the dead.

For their Friends there leave them; and can do nothing more, but mourn for them: as it follows here, The Mourners go about the Streets. That is, are pre∣paring for the Funeral; ready to accompany the Herse: or, they already bewail him, as a dead Corps rather than a living man; or, when he is dead, can only give him a solemn Funeral, and openly bewail him; not only at home, but in the Streets. For which purpose they sometimes hired Mourning-men, and Women; who are the Minstrels we read of, IX. Matth. 23. For Josephus saith (L. III. C. 15. of the Wars of the Jews) that when Joppa was taken, and he reported to be slain, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. there were many Minstrels hired at Jerusalem, who began to make lamentations in a doleful tone. But Gierus in his Treatise of the mourning of the Hebrews (p. 320.) thinks Solomon doth not here mean the mourning of those that accompanied the Corps to the

Grave, nor their walking about in mourning Ap∣parel; but the sad lamentations, which their grief sometimes moved them to make, in the very Streets: when they were weary with mourning at home, or put thereby into an extravagant passion; like that which the Jews supposed Mary the Sister of Lazarus to fall into, when she rose up hastily and went out of the house, XI. John 31.

[f] V. 6.] Now we are come to the most difficult Verse of all; in which the Wise man describes this house as falling down: that is, enumerates the evils, which immediately forego Death; of which he would have us think frequently, while the house is in good condition: For those Words Remember thy Crea∣tor, St. Hierom thinks are here again to be repeat∣ed; or ever, that is, before Death seize on thee, and pull down this earthly Tabernacle and lay it in the dust.

First, by loosning the silver cord. Which some fan∣sie signifies all the humours of the Body; which are, as it were, the Thred of life; which the Destinies were said to spin out, for a certain time, and then cut off: Others understand by it, the string of the tongue: and Gaspar Sanctius (upon VII. Cant. 5.) the Urine, whose Stream, he fan∣sies, resembles a silver Thred, which is then broken, when it distils by drops; as it frequently doth in Old men. But the best of the Hebrew Writers by this Cord understand the Spinal Marrow (that is, the Pith of the Back-bone) others the Nerves; others the outward Coats of the Nerves, &c. And there is little reason to doubt, but the Marrow down the Back, continued from the Brain, as it were, in a String or Cord, unto the very bottom of it; together with the Nerves arising from it; and the Filaments, Fibers and Tendons that proceed from them, are the thing here intended. Which Melancthon saw long

ago; the Nerves, saith he, and Ligaments are here meant; which have literally the power of Cords, both to unite and tie together, and also draw. But no Body, that I know of, hath explain∣ed this so well as our Dr. Smith (in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) who hath also solved that doubt, why they are expressed in the Singular Number: because, though there be many of them; yet, they are the continuation of one and the same thing (the Fibers being nothing else, but the Nerves divided and di∣spersed; and the Nerves nothing else but the Mar∣row in like manner separated, as so many Arms and Branches of the same Tree) they are all one in their Original, the Brain; they are all one in their con∣tinuation, for a long space in the Spine; all one in their use, to convey the Animal Spirits, and to be the Instruments of motion.

This Cord is called Silver, because of its colour; being not only white, but also shinning bright and resplen∣dent; and that when it is taken out of the Body, af∣ter Death. I omit other Reasons.

It is loosned (shrunk up, or contracted, or removed as others translate it) when it is no longer full of Spirits: and so the Body becomes void of sense and motion, either in part or in whole.

The second step to a dissolution, is by breaking the gol∣den Bowl: and as the former related to the Rivu∣lets, as one may say, of sense and motion; so this to the Fountain: viz. the Head, and all contained in it: The Membranes, for instance, especially that which the Ancients, from the great esteem and reve∣rence they had for it, call Pia Mater. Which is that part which deeply insinuating it self, into all the an∣fractuous passages of the Brain (as Doctor Smith speaks) and being firmly annexed thereunto; keeps every part thereof in its proper place, and due texture: so that whatsoever is performed within the whole compass

of the Brain (whether the making Animal Spirits, their exercise therein, or their distribution therefrom) is principally done by the help of this Membrane. Which therefore may well be called gullath; that part of the Head which is the Spring of all the motion that comes from thence. And so we translate the Plural of this Word, XV. Josh. 19. and both Forsterus and Avenarius understand the Singular here.

And it is called golden Bowl (like that IV. Zachar. 2, 3. from whence the Oil was conveyed by Pipes unto the Lamps) for such Reasons as gave the other the name of silver Cord. For instance, in respect of the colour; not only because that most precious and deep-coloured Liquor of life, is abundantly contained in the Vessels of this Membrance; but chiefly be∣cause the Membrane it self is somewhat of a yellow∣ish colour; and tends more towards that of Gold, than any other part whatsoever doth. But especially, in respect of its excellency and universal use: for it being the instrument that doth depurate the best of Blood, clarifies and exalts the Vital Spirits, and so prepares them for animality (as they speak) to what should it be likened, but to that most perfect, best-con∣cocted, and most exalted Mineral of Gold?

Now the breaking of this Bowl is its losing its use; not being able to retain its Liquors (as a Bowl is useless when it is broken) or as Dr. Smith explains it; in the extremity of extreme Old Age, it can no longer continue its continuity; but by reason either of its natural dryness, shriveling into it self, or of pre∣ternatural moisture, imbibing excrementitious hu∣mours, till it be over-full; it oft-times snaps asunder, and so recurrs (i. e. runs back, as the Hebrew Word signifies) into it self; from whence the Brain must necessarily subside, and all the Part serving unto Animal motion be suddenly and irrecoverably dasht

in pieces. So Avenarius judiciously translates this Passage, That yellow Membrane which con∣tains the Brain, be trodden down.

The third step is, the breaking of the Pitcher at the Fountain. Which is variously interpreted; some; understanding hereby, the inability of the Bladder to retain the Urine; others by Fountain understand the Liver, and by the Pitcher, the Bladder of Gall; or the Veins; which is the most common Opinion. But Dr. Smith rather takes it for the heart: which is indeed the Fountain of Life; and hath two distinct Cavities, the right and the left: out of which proceed those Veins and those Arteries; which carry the Blood through the whole Body, and bring it back again to the heart, in a perpetual Cir∣culation.

And if by Pitcher we understand the Veins, which are the receptacle of the Blood (and the Hebrew Word signifies any containing Vessel, particularly the Widows Barrel in which was her Meal, 1 King. XVII. 14, 16. as well as a Barrel of Water in the next Chapter XVIII. 33.) then by the Foun∣tain must be peculiarly understood the right Ventri∣cle of the heart; which is the Original from whence the Veins have their rise. For so the Hebrew Word signifies, not only a Fountain, but a Spring; from which Waters bubble up and burst forth (as we tran∣slate it, XXXV. Isai. 7. XLIX. 10.) in a running Stream: and therefore is so to be translated here, the Spring or Original, viz. of the Veins, which proceed from thence. Which induced Commentators to take the Fountain here for the Liver: which they would not have done, had they understood, as we do now, that the Veins do not arise from thence, as their first Original; but from the right Ventricle of the Heart. And they are spoken of in the Singular Number (as the Nerves were before) because they

are all of one and the same nature, original and use.

Now the breaking of this Pitcher into shivers (as the Hebrew Word signifies) is the utter failing of the Veins; their ceasing quite from their natural action and use. When they can no longer carry back, nor conveniently convey unto the heart that Liquor, which they properly contain: but the little Blood which remains in the cold Body of man, near his end is congealed, and stagnates in his Veins.

And so I proceed to the last thing, the Wheel broken at the Cistern. Where by the Wheel some under∣stand the Lungs; which, by their continual motion, do thrust out the Breath from them, and draw it in again to them: resembling the Wheel of a Well, now drawing up the Bucket to it self; anon letting it down again into the Well. Melancthon, by Cistern understanding the Stomach (the Word sig∣nifying, saith he, a profound Cavity) takes the Wheel for the Guts adjoining thereunto: which are wrapt about one another, in a kind of Circular form; and make the Mesentery look like a Wheel. Which Grotius seems also to have had in his mind. But, taking it for granted that a Wheel, being an Instru∣ment of Circulation, is the Hieroglyphick of some∣thing that goes, and makes, a round in us, I think Dr. Smith's conjecture is most probable; that hereby is meant the great Artery, with all its Branches: which is the great instrument of rotation or circula∣tion in the Body of man; and so evidently thrusts the Blood forward, that we perceive its Pulses, forcing the Blood along its Cavity, in the Wrists, the Temples, and other Parts of the Body. With∣out which Instrument to compel it, the Blood that naturally tends home to the heart, would go no fur∣ther.

And then the Cistern from whence this Wheel forces the Liquor, and conveys it through all the Parts, is the left Ventricle of the Heart: to which this great Artery is annexed, and from whence it ariseth. For a Cistern is a Vessel made on purpose to receive a due proportion of Water, and to keep it till the time of use; and then conveniently to pass it into Vessels that are prepared to receive it from thence. And such is the left Ventricle of the Heart; which in its Diastole, as they call it, receives the Blood that is brought into it from the Lungs: and then, keeping it there a little, doth in its Systole pass due proportions thereof, into the great Artery, to be dispensed as was said before. And, for this end, there are little Valves or Falling doors placed, at the entrance and at the going out of this Cistern; which are like Cocks to let in, and to let out; and, by their opening or shutting, give convenient passage, or stoppage to the Liquor; which continually runs that way.

And so the breaking or shaking in pieces (as For∣sterus translates the Word) of this Wheel, is the ceasing of the Pulse so he in another place translates it, trodden down, i. e. suppressed by the decay of the instruments of Pulsations; which can no longer perform that work. Which being absolutely necessa∣ry for the preservation of life, the ceasing of it is death.

[g] V. 7.] And so the Body, made of a mouldering substance, being no longer a fit habitation for the Spirit (and therefore deserted by it) which held the parts of it together, shall crumble again into the Earth, out of which it originally came: according to that Sentence passed upon Adam in the begin∣ning, Dust thou art and unto dust shalt thou return, III. Gen. 19. This Body was no better in its first Principles: and though now we are very fond of it, as if it were some goodly thing; yet, when

the Spirit leaves it, it will appear to be indeed but Dust.

But the Spirit, the nobler part of man, being of an higher Original, shall return to God, who sent it into the Body; to be disposed of by Him, according to the Sentence that he should pass upon it. For the Chaldee Paraphrase's Explication of the latter part of this Verse is very apposite, It shall return, that it may stand in judgment before God. For Elohim (the Word here for God) in the Hebrew Language signifies a Judge. As in the place above∣mentioned, 1 Sam. XXVIII. 9. There is a Sen∣tence not much unlike to this, I have observed in Plutarch's Consolatory Discourse to Apollonius upon the death of his Son: where he alledges, amongst a great many other, this Saying of Epicharmus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

[h] V. 8.] And now, having thus demonstrated his first Proposition, he elegantly repeats the Exordium or entrance of his Book, as is here observed by St. Hierom, whose Words are so significant, that I cannot but translate them; as an excellent Gloss upon this Verse: For since all the labour of mortal man (of which Solomon hath disputed in this whole Book) amounts to this, That the Dust returns to its Earth, and the Soul returns thi∣ther from whence it was taken: it is an excess of vanity to labour for this world; and to gather nothing for the future: where he is to live for e∣ver, and to be judged according to his behaviour here.

This only may be added, That here he enters upon the Conclusion of his Discourse; and divides it into two Parts, as he had done the foregoing Book. First, He summs up what he had said in the six first Chapters, concerning the false ways men take to happiness, in this Verse: which he backs by several serious Consi∣derations,

in those that fol ow, unto Verse 13. Where secondly he summs up what he hath said from Chap. VII. to this place, concerning the true way to happiness; which lies only in a due regard to God and his Commandments.

[i] V. 9.] The first Word of this Verse is variously translated: and the whole Verse applied by Interpre∣ters, either to confirm what was said before, concerning the false methods men take to happiness (as if he had said, I have done when I have told you, that you may believe me; who am sufficiently able to inform you, and not think to meet with better information, from other mens Writings, or from your own experi∣ence) or as an introduction to what he intends to say, ver 13, 14. concerning the right method to be happy. Which he prepares the Reader to attend unto, and receive into his mind; first, by asserting his own great Authority in this Verse (who the wiser he was, the more desirous he was both to teach, and to learn) And then, the weighty Doctrine which he taught, v. 10. And the great usefulness of it, v. 11. The like to which they would find no where else, v. 12. It is not very material which of these ways we take; but I have had respect to both, in my Paraphrase: where I have expressed the sense so fully, that I cannot think fit to enlarge any further upon this Verse. But only note, that Luther, and he alone I think, expounds the first Words thus (not absurdly, nor disagreeing with the Hebrew Text) There remained nothing to the Preacher, but that he was wise, &c. He understood and taught aright, and took a great deal of pains; which was a great satisfaction to himself) but he saw little or no success of it in others, who would not be governed by his Advice, &c.

[k] V. 10.] This Verse runs thus, word for word, in the Hebrew, The Preacher carefully sought to

meet with desirable words; and the writing of uprightness; and the words of truth. Where writing may refer both to what he read in others, whether Divine or Humane Authors; and to what he wrote himself (and so I have expounded it in the Paraphrase) which he commends from three Heads, pleasure, or delight; usefulness, and certainty.

Some fansie that Solomon wrote a Book called Catub Jascher (the Writing of Uprightness) or Jascher dibre emeth (the upright Words of Truth) of which, as there is no certainty, so I see no probable grounds to assert it. Only we know he wrote a great many more Books than we have, 1 King. IV. 32, 33. 2 Chron. XXXV. 4. And see Josephus L. VIII. Antiq. C. 2.

[l] V. 11.] Some connect this with the foregoing Verse in this manner, The Preacher sought to find out the words of the Wise, &c. And so the Words run exactly in the Hebrew. But we may take this Verse by it self, supplying the Word are, as we do in our Translation; and look upon it as a commenda∣tion of these wise Words: which doth not in the least alter the sense. I have had respect to both; and comprehended also, in my Paraphrase, two of the Interpretations, which one difficult Phrase is capable of, viz. Masters of the Assemblies.

Which may be translated divers ways, more literally out of the Hebrew than we do; who add the Word by before them, which is not in the Original. For the last Words, which we translate Masters of Assemblies, may be attributed to Nails, in this manner: As Nails fastened, whereby things are joined together, (Nails being the Instruments of ga∣thering or bringing those things together, which were separate) or thus, retaining the Words of our Transla∣tion, the Masters of Assemblies are as fixed Nails: or the Masters of Collections, such judi∣cious

Authors as make excellent Collections of Apoph∣thegms and smart Sayings, Stick in the Mind as Nails do in Planks. Or the Principal, the choice Collections (viz. of Wise men, mentioned in the beginning of the Verse) are as, &c. or it may, in the same sense, be connected (not with Nails, but) with the Words following: the Masters or Authors that collect wise and pithy Sayings, have their Gifts from one and the same Shep∣herd.

So ungrounded is the fancy of Grotius; who from hence conjectures, that there were several persons appointed by Zerobbabel (whom he takes for this one Pa∣stor) to collect the Sentences of this Book, and put them out under the name of Solomon. Who himself may rather be thought to be this one Pastor or King: who employed (if we interpret the Words this way) many persons to make Collections: of which he afterwards made use as he saw cause.

This seems to be certain, that he here gives the reason of this concise and sententious way of Writing: be∣cause such acute Sayings, not only stir up and quicken slothful minds for the present (as a Goad stimulates the dull Oxe to labour) but penetrate deep and stick fast in the memory; collecting also the thoughts, affections and resolutions, to one certain Point or Scope; and gathering together a great deal of sense into a few Words. As those Words baale a syp∣poth, Masters of Assemblies, or Authors of Collections may, I have sometimes thought, be understood. Such a Collector was that Great Man Julius Caesar; who gathered a Book of Apoththegms; and showed by that, he thought it more honourable unto him, if he changed himself, as it were, into Tables and Co∣dicils, in which the prudent and grave Sayings of o∣thers were registred; than to have his own Words hallowed like Oracles, as some vain Princes, cor∣rupted

by flattery, have affected. Though divers of his own Speeches, as the Lord Bacon observes (L. I. de Augm. Scient. C. 7.) are truly such as those which Solomon here describes, full of vigour and efficacy: insomuch, that by one word alone he appeased a mutiny in his Army.

But, after all that may be said on this Subject, since I find not only the Vulgar, but the LXX making out the sense by adding the Word per and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as we do the Word by in our Translation) before Masters of Assemblies; I have in the Paraphrase followed that Interpretation also.

[m] V. 12.] And in this Verse have adhered to the same Translation, which understands the first Words, as if he had said: Beyond these things do not trouble thy self. For so they may be translated exactly, and what is above, or more than them (that is, the the words of the wise, beforementioned) my Son, be warned, or be enlightned: observe these well, and trouble thy self no further. Be content with a few good Precepts of the Wise; and do not involve thy self in many Books. For what is necessary may be learnt without much labour, out of a short Book: if men will be wiser than they need they will but trouble themselves to no purpose. There being no certainty of most things; no satisfaction when we go beyond the known and acknowledged Principle, and Precepts of Vertue: but what one man asserts, another con∣futes; and when we think we have written excel∣lently, another Writer starts up and discovers abun∣dance of errours; and so Volumes are multiplied without end: and we are led into long disquisitions, without any satisfaction to the mind, but with much weariness to the Body, and great loss of precious time; which had better be spent in digesting and practising, such short, useful, and necessary Instructions as these.

He doth not absolutely condemn many Books, for there are not a few of the Divine Writings; and about the same thing: but Books about needless things; and that dilate too much upon things necessary; ra∣ther tiring, than instructing. And he condemns the levity of those that are always reading, but never meditating: running over such a Book as this pre∣sently, and then going to another, not so profitable; and never returning to this again.

So I take it in short, Content thy self with this Book, and such like; and do not turn over many Authors, to learn how to be happy. For goodness and truth are included in certain Bounds; but wickedness and lyes, sine fine sunt, are with∣out end, as St. Hierome here notes. Who observes also, that perhaps he adviseth us, to study brevity; and to mind the sense more than the words: directly contrary to the Philosophers and Doctors of the World, who to assert their false Opinions, use abundance and great variety of Words; but the Divine Scripture, brevi Circulo coarctata est, is confined to a small Circle; and as much contracted in Words, as it is dilated in sense.

The Hebrew Word bahag, which we translate study, Aben Ezra says, in the neighbouring Languages, signifies reading; and so we translate it in the Margin.

[n] V. 13.] To teach us to contract our labours into as small a compass as we can, he summs up, in a few Words, the sense of his whole Discourse in this Book; which he calls the conclusion or end of the mat∣ter; of all that can be said on this Subject: the whole sense of the Sermon, succinctly delivered; unto which therefore every one should confine his en∣deavours. It is this, to work his Soul unto such a due regard of the Divine Majesty (standing in awe of him as his Lord, Overseer and Judge) that he

take care to observe all his Commandments: without which all Religion is vain and fruitless.

And these two things (the fear of God (or devotion) and obedience) he commends from two Arguments. The first of which is in this Verse; that they are things, which concern all Mankind, one as well as another; of which if they be careful, they have done enough to make themselves immortally hap∣py.

For those Words, this is the whole, or the all of man, may be expounded four several ways: either this is all the duty of man, or the duty of all men; or the whole happiness of all men; or their whole business; unto which therefore they should devote their whole selves; that is, all their strength. For according as St. Hierom under∣stands it, to this Man was born: that he under∣standing God is his Creator, should worship him with fear, and honour and observance of his Commands.

And the fear of God being implanted in our minds, we shall not fail to worship Him, and call upon Him, and expect all good things from Him, and give Him thanks for them: And, as the best expression of our thankfulness, keep his Commandments, and be obedient to all his Precepts: both in subduing our sinful Appetites and Passions, and in exercising Charity towards our Neighbours. Which will make us true in word and deed; faithful in all our Con∣tracts; liberal to the Poor; observant of our Go∣vernours; in short, make us observe all the directions of this Book, in order to our happiness.

[o] V. 14.] Here is the second Argument, why we should seriously intend these things; because the Lord and Judge of the World, will one day call us to an account for what we do here; and pass an impartial Sentence upon every action of our life, even

against every Secret (as some expound these Words al col alam) or upon all secret as well as open acti∣ons. Which are all known to Him, though now He seem to take no notice of them; and shall then not on∣ly be brought to light, but with an apparent distincti∣on between good and evil: the difference of which, shall be certainly and notoriously manifested; by the severe punishment of the one, and the bountiful remu∣neration of the other.

I will imitate therefore (saith Melancthon) the ex∣ample of Solomon; and in the Conclusion recite the summ of this Book.

He intended to assert Divine Providence; and to refute the Objections against it. which are these; There are great confusions in humane life; a vast multitude of ungodly men, and but few that acknowledge, and fear God: and, which is worse, the wicked flourish in honour and riches; but the pious are afflicted, and oft∣times killed by the worst of men, &c. therefore all things seem to be carried by Chance. Unto which Solomon answers: Tho' for the most part, such be the confusion of things, yet be thou ruled by God's Word; and hold the Opinion of his Providence with a firm Faith. Do not fall from God, because of these Scandals; nor cast away his fear, or thy confidence in Him; nor desert thy vocation: but oppose these two things to these confusions; There will come a Judgment, when God will take away these confusions and make an exact distinction: for the wicked shall be thrown into everlasting punish∣ment; but it shall be well for ever with the righ∣teous. And in this life also, God moderates these confusions: for he punishes heinous wickedness; sup∣ports Government, preserves Governours, and Or∣der, and Polities in the World. Nay, this is a testimony of God's presence, that when the infirmity of humane Nature is so great, and so many are no

better than mad and furious; yet God preserves his Church: and, I may add, we have such good Books as these for our direction into Truth, and en∣couragement in Piety.

THE END.

Notes

• * 1.1

  See Preface, num. IV.