Observations Upon the Old Testament

Ecclesiastes.

T His is the Book of Solomon's Repentance; written in his old age, as may seem to be gathered, both out of the Title of the Book, and the Closure of it in the six last verses; and also out of the whole Body of it; Being written upon a serious view of the Passages and practices of his life past, and the great and manifold Experiences he had made and found therein. His main business is a curious search after true Felicitie and real Contentation. And upon his search, and experience he doth find and pronounce. That in order thereunto, all things under the Sun were but vanity of vanities, and vexation of spirit: and for such experimented by him; though the same improved by human wisdom in him to the utmost, Chap. II. 3, 9. This he shows in a large manner, in sundry sorts, in many particular vanities under the Sun; principally in human wisdom and knowledge, human labors, industries, and endeavors; in Delights and Pleasures of all kinds; in Honors, Greatness, and Power; in Riches and Possessions; and in the utter insufficiency that is in all these, to extract from them, or the quintessence of them, any true happiness, or from any other sublunarie thing, or creature whatsoever. He seems to speak sometimes in the person, and according to the carnal reasonings of the Atheist and Epicure, as reciting their opinions, with their arguments; yet he avers the truth of God against them; and the just and wise course, though to us secret, hid, and unsearchable, of his Providence, Administration, and government of all the events, issues, accidents, and affairs of this life, in relation both to the just, and to sinners; even in things befalling in common to both of them. He giveth sundry sound remedies to abate and heal the said Vanities. He speaks much for Wisdom, and against Folly. And prescribes many good Rules for better things, for procuring tranquility unto the mind, and peace and comfort to the life of a man; eftsoons minding and mentioning, among other things, a cheerful fruition and enjoyment of the outward Blessings and Comforts of this Life, with gladness, contentation, and thankfulness, as from the hand of God. And lastly, in the twelfth Chapter he concludes, That in Old age, elegantly described by him, and at Death, It will appear, That to Fear God, and Keep his Commandments, is the whole of man, both the whole Duty, and Felicitie of Man; the one, and only thing wherein it consisteth.

The words] Solomon's Ethics, [verse 1] his Sapiential Tractate of the Sovereign good; [chapter I] his Retractations and Penitential Sermon; his Experiments.

of the Preacher ] Or of a preaching soul. The word 〈 in non-Latin alphabet 〉 being Foeminine, hath 〈 in non-Latin alphabet 〉 the soul understood. The penitent convert; gathering himself to the Church. He again gives himself this title, chap. I. 2, 12. and VII. 27. and XII. 8, 9, 10. Yet in those places it is construed with a Masculine. And so the foeminine is sometimes used for the Common gender, which is wanting with the Hebrews. The Greeks and Latins render it in the Masculine, Ecclesiastes. David published his Repentance in Psal. LI.

Vanity of vanities] Psal. CXLIV. 4. and XXXIX. 5. [verse 2] All Adam is all, Abel even at his best estate, altogether vanity. And all worldly things are so, an heap, a nest of vanities; vanity in the abstract. This the last issue and result, the upshot of all his curious critical inquiry, search, and experiments.

what profit ] A chief point in the wise man's Compass, [verse 3] is, cui bono? Who will show us any good? Thus worldly men look after this, Psal. IV. 6. Yea, wicked men in their overtures of Religion, Mal. III. 14. No profit, towards the attainment of true happiness.

Labor which, &c. ] A labor in order to things above the Sun will profit, Phil. III. 20. Colos. III. 1, 2. John VI. 27. No toilsome labor in earthly things will do so. Nothing remaineth or abideth with him, nothing more is added to him by it; it adds nothing of real worth unto him at all. That we shall find to be truth, which is in Habak. II. 13, 6.

One generation] Ecclesiasticus XIV. 18. [verse 4] Mere man is but the dream of a dream, a curious picture of nothing. Mortality is the stage of mutability: The inward principles of change and alteration are always working. The children thrust out the fathers.

but the earth ] Whereon as on a stage, the several Generations act their parts, and go off, others come on.

abideth forever ] Till its time of change, in the end of all, 2 Pet. III. 10. See my Observations on Deut. XV. 17. The duration of the earth, opposed to every man's duration, not the motion or standing of it, is here intended.

The Sun] Psal. XIX. 3. [verse 5] There is one constant course in Nature, and its actings. Of the Sun, see my Observations on Psal XIX. 5. See Job XIV. 7, 12. Here the earth stands, and the Sun moveth round about it.

The wind ] Thus whirleth, [verse 6] and returneth: though in some parts of the world▪ in some months of the year, they have a very regular and uniform motion.

Rivers ] Run thither whence they come through pores and passages of the earth, [verse 7] whereby they lose their saltness. Thus which way ever we cast our eyes, we everywhere meet with evidences of inconstancy and mutability here below, as testimonies of that vanity which all things under the Sun are subject unto; so that man cannot find fatisfaction and full content in them.

full of labor ] All these things are sweeter in the ambition, [verse 8] then in the fruition, Prov. XXVII. 7, 20. After our utmost endeavors for plenary satisfaction in the things of this world and this life, we are still to seek, because it is not in them; we do so but seek for the living among the dead, as Luke XXIV. 5. And they tire us in the search, and toilsome labor after them; and cloy us in the use.

man cannot utter it ] If not Solomon, then surely no man, chap. II. 12. As on the other side our happiness in God, to our joy, is unutterable, 1 Cor. II. 9. 2 Cor. XII. 4.

The thing ] Happiness cannot be extracted out of the creature; [verse 9] never was, nor ever can be.

no new thing ] Though some kind of new inventions be, as Gunpowder, Printing, the Mariners Compass, &c. yet but of the old stamp, as to this main use and purpose; they come still from defective and insufficient principles of happiness, chap. III. 15. no new thing out of which man can extract real content, comfort, and satisfaction, or any principle of true happiness and blessedness, more then out of old and former things. And indeed Solomon speaks here of natural things, and their natural actions.

This is new? ] Such new things as may so far surpass the discoveries before, [verse 10] as to be able to satisfy the heart, and make man happy? They are indeed new-nothings.

There is no remembrance ] If some new things be found out, [verse 11] as many old things are forgotten. How many things never Recorded? How many ancient Records totaly perished? How many fragments remaining? And so shall it be of things hereafter. No new thing is, or shall be more pregnant of satisfaction to man's heart and happiness, then hath been heretofore. No such thing on earth, or in the creature can be found. Only it is in God, and in the new creature from him, when he gives us a new heart, and a new spirit, Ezek. XXXVI. 26. puts a new spirit within us, Ezek. XI. 19. and a new name upon us, Isaiah LXII. 2.

I the Preacher ] None had more abilities, [verse 12] and helps to extract happiness out of the creatures, and these worldly things, then Solomon had. And therefore his verdict may be credited.

And I gave my heart] Solomon made this point his task; and that in the extent and utmost employment of his great wisdom, chap. II. 3, 9. chap. IX. 10. [verse 13]

all things ] 1 Kings IV. 33. and chap. X. 23, 24. the several kinds of them, all natural causes and effects; all human counsel and events.

and vexation of spirit ] Active enough hereunto; [verse 14] far enough from making him truly happy, Chap. XII. 12. chap. I. 18.

That which is crooked] Chap. VII. 13. [verse 15] The most excellent natural knowledge will not do either the one, or the other; rectify what is amiss, or supply what is defective.

I communed ] And this without vain boasting, [verse 16] 1 Kings III. 12. and chap. IV. 30. and X. 7, 23. 2 Kings III. and IV. and V. and X. none can out-do him herein.

and to know madness and folly] Chap. II. 12. [verse 17] and VII. 23. experimental knowledge he did practice himself in. He found by experience that neither course could quiet or settle the heart of man, chap. XI. 8, 9. 1 Cor. I. 20.

In much wisdom is much grief ] Many ways, [verse 18] and upon manifold occasions, Verse 14.

I said ] The sum of this Chapter is well set down in the Great Annotations. [chapter II] [verse 1]

I will prove thee with mirth ] Missing of his expected good from the knowledge of the creature, he now resolveth to search what good may be found in the use and fruition of it; And first in the sensual pleasure of it: In mirth, here. Which most men count the only life, to sing all sorrow and care away; and melt in mirth, jollity, and jovizansses, which emasculates the spirit, and draws out, and draines away the very vigor and vivacitie of it: when they indulge to themselves, and give up their heart to it, and make it the business of their life to pour out themselves in delights, and wallow, and drown themselves in them. This sort of men after Epicurus was borne, were called Epicureans.

mad ] And indeed many mad men are very merry. [verse 2] But it is but like the crackling of thorns, chap. VII. 6. and hath sorrow in the bottom of it.

wine, yet acquainting ] He would try, [verse 3] by mixing wisdom and wine together, mitigating the grief of the one with the pleasure of the other.

till I might see ] This the end of his inquiry by this experiment; whether this voluptuous course of living were best, to sweeten the mortal life of man, during all his days.

I made me great works ] He shows what magnificent and royal provisions he made in order to his foresaid design. [verse 4] Not trifling ones; but adequate acts, and objects to his person and state, as Ester I. 4. These things he had as materials for his wisdom.

houses ] Besides what David had formerly built, 2 Chron. II. 3.

Vineyards] Cant. VIII. 11, 12. Besides what David had, 1 Chron. XXVII. 27.

gardens and orchards] Cant. VI. 2. and chap. IV. [verse 5] 12,—15. as paradises for amenitie and delight. We read of Hortus pensilis, a garden hanging in the air, made by an Assyrian King for the pleasure of his Queen.

pools] Chap. IV. 15. and VII. 4. [verse 6] These are Princely works, 2 Kings XX. 20. Neh. II. 14.

the wood ] Of Forrests; and likely in those Gardens and Orchards, which for their spaciousnesse might be called woods.

servants, [verse 7] and maidens ] See those servants, mentioned, Ezra II. 58. Neh. VII. 60.

cattle ] More then David had, 1 Chron. XXVII. 29, 30, 31.

silver and gold ] In all abundance, [verse 8] 2 Chron. I. 15.

men-singers ] See 2 Sam. XIX. 35. he labored to take all pleasure in pleasures.

also my wisdom] Verse 3. [verse 9] by wisdom to mind what real good could be extracted from them. Thus he heeds his main end.

I withheld not] Luke XII. [verse 10] 19. clean contrary to that, Rom. XIII. 14.

Then I looked ] In the serious review he finds all to be but a feeding upon the wind; [verse 11] nothing but labor for his pains and gains, he catcheth but a Butter-fly, with much vexation and all his toile.

And I turned ] To his first inquiry, [verse 12] to see if his second thoughts therein might prove the wiser.

what can ] True, without boasting. None can go beyond him; try who will.

wisdom excelleth folly ] Foolish, [verse 13] sensual pleasures, which perish in the using, and leave a sting behind them. Though the most excellent human wisdom is vain also, as to this main end, and in order to it to attain true happiness.

The wise man's eyes ] He shows the great difference of worth between these two contraries; [verse 14] And the antithesis and opposition of them serves to illustrate the nature of them both. The wise man sees, fore-sees, fore-casts, ponders things past, present, and to come, he casts and considers; is vigilant and circumspect. The fool hath neither sight nor light; his eyes are anywhere rather then in his head; he is inconsiderate, rash, carried headlong in blindness.

and I myself perceived ] Though the one so far excelling the other; yet both alike in this; no difference herein; but one event happeneth to them all; as two ways meet at the same Inn; and Ships from several Coasts meet at the same Haven; and Counters after casting sums, are put into the same bag.

And why was I then more wise? ] To what purpose, [verse 15] as to the main point?

no remembrance] Chap. [verse 16] VIII. 10. Prov. X. 7. Psal. CXII. 6. and XLIX. 11, 12. Jer. XVII. 13.

and how dieth ] As oblivion, so death, equal and common to both, Psal. XLIX. 10. Ezek. XXI. 4. Only piety maketh the difference, John XI. 25, 26.

Therefore I hated life ] He saw little valuable or desirable in it. [verse 17] He was weary of living to so little purpose: and withal, that sufficient to the day was the evil thereof.

all my labor ] As being so vain and vexatious. [verse 18] No felicity and true happiness in this life being to be gained by any creature-comfort.

leave it] Psal. XLIX. 10. and XXXIX. 6. And so Luke XII. 17. ere he was a day elder.

a wise man, [verse 19] or a fool] How Rehoboam proved, is well known, chap. VI. 2.

therefore I went about ] Fetcht a compass, [verse 20] by a reflex act of my mind, as Ephraim, Jer. XXXI. 18, 19. and the Prodigal, Luke XV. 17. as those, 1 Kings VIII. 47. And being wearied in this round, I was brought to a despondencie of spirit, and a despair of attaining to my purpose and search, as being fruitless and unseazable; these empty things only abusing and deluding me.

For there is a man ] This particular did so pinch Solomon, [verse 21] that he thinks he can never say enough of it, he cannot give it over. And it is a judgment threatened, that it shall so fall out, Prov. XIII. 22. Yea, leave it to a stranger, and enemy; as Nabal's was to David; Haman's to Mordecai; the Canaanites to the Israelites.

what hath a man, [verse 22] &c? ] A mere nothing; a coffin perhaps to his grave. Then all the world is gone with him, Psal. XLIX. 17. Eccles. I. 3. and III. 9 and V. 15

are sorrows ] In the abstract. [verse 23] And those pluraly, Job V. 7.

not rest in the night ] Though he lie upon a bed of down, yet these gnats will not suffer him sleep; his heart doth not rest, in that time of rest, Job IV. 13. as the clock cannot stand still while the plummets hang at it. Grace only cures these cares, and procures this quiet rest, Phil. IV. 6, 7. Ps CXXVII. 2.

nothing better] Chap. [verse 24] III. 12, 13, 22. and VIII. 15. as to the happiness of this life attainable by all study and industry in worldly things and affairs; and so to free ourselves from this vanity and vexation of them; and specially from that disease, verse 21.

the hand of God ] It is not always in our power, Verse 26. Chap. III. 13. and V. 19. Acts XIV. 17. God is then to be sought to, in whom only felicity is to be found, Psal. CXLV. 15, 16. Eccles. IX. 7, 8, 9.

For who can eat? [verse 25] ] Who else can prove it by his own experience better then I? verse 12.

For God giveth ] To get these worldly things rightly, [verse 26] and to use them rightly, and comfortably; giveth this peculiar blessing to this person, the proper subject of it, Chap. III. 12, 13.

but to the sinner ] To scrape, and rape, chap. IV. 8. Hab. II. 6. Psal. XXXIX. 6. Luke XII. 18.

give to him that is good] Job XXVII. 17. Prov. XIII. 22. and XXVIII. 8.

To everything there is a season ] Or rather a time prefixed, [chapter III] [verse 1] set, and predetermined. The series and contexture whereof, and of all future events, we cannot order or alter, we cannot antedate or anticipate; nor post-off, or post-date; by all our anxious care and toils: we cannot break through the bounds of God's providence and predeterminate purpose in the guidance of them. So again, chap. VIII. 6. And therefore we should quiet and content ourselves in the good and comfortable use of them; as chap. II. 24. And not seek to extract out of such vain and variable things that good and felicity which is not in them. Yet again, This may mind us not to neglect the seasons, times, and opportunities of Grace, which are in God's hand when he doth please to offer and afford them, Luke XIX. 42. Heb. II. 3.

A time] Chap. [verse 2] III. 17. This here is oft repeated, that it may be once remembered. There are various vicissitudes and changes in all things under the Sun. We should seek perfect felicity in him only in whom there is no shadow of change; and in his kingdom of glory, which shall continue when time itself shall be no more.

What profit ] Concludes that, [verse 9] Chap. I. 3. Matth. VI. 27. no more then that, James II. 14, 16. Consider that, Matth. XVI. 26.

which God hath given ] God gives it, [verse 10] for our exercise in it, and by it. And he, not we; or fate, or fortune orders it, and the event of it. He usually gives the blessing in our use of the means

beautiful ] Though we at all times see it not in everything; [verse 11] though we are not able to put together all the pieces of God's providence, nor to foresee that frame and form & feature that he will bring them to at the last, Isaiah X. 12. we being not able to find out the beginning or end of the causes or uses of God's works. Yet these seeming confusions God will reduce into an excellent & beautiful order, and in a beautiful season too. Frost and Snow are as seasonable in the Winter as heat, and flowers, and fruits are in the Summer. The world is so much in our hearts, that we mind and mark not God's dealings sufficiently: and we are of so short continuance, that though we mind it, yet we live not to observe a full point in the works of God: Their beginning may be in one age, and their end in another, Rom. XI. 34.

No good in them, [verse 12] but, &c. ] To enjoy things present, and to do good here, and so have good hereafter, Psal. CXXVIII. 2. 1 Tim. VI. 18, 19.

it shall be forever ] His doing and counsel shall stand. [verse 14] Isaiah XLVI. 10, 11. Jer. 44. 28. And is perfect and holy; unalterable by man. Job XXXVIII. 31, &c. We should therefore with willingness and contentment submit to him and his doings, acquiesce in him, and dread, and adore him, though our blear eyes cannot see the bright Sun-shine of his actions. His decrees must not drive us to despair, or to a neglect of using the means; but from deifying ourselves, and our own wisdom in the use of means, still depending upon his blessing.

And moreover ] Having formerly shown the vanity and vexation of Knowledge, [verse 16] and of Pleasures, and of human Labors, in many regards; together with the Remedies of them; He now proceeds to show more vanities and vexations; and yet to vindicate God's Providence in them.

the place of judgment ] That should be a Sanctuary and City of Refuge for wronged Innocence. That wickedness and oppression should be and reign there, was a great vexation, and a great temptation too against God's righteous Providence.

I said ] That God shall judge and right all, [verse 17] at least and last in that great Assizes to be held by his Son at the last day, Acts XVII. 31. Some he judgeth here, lest his Providence, but not all, lest his patience and promise of judgment, might be called into question. Therefore this vanity and vexation ought not to dismay the innocent, or hearten the oppressors: seeing God will amend all.

that God might manifest them ] Men in place and power, [verse 18] though they carry themselves as beasts to their brethren, yet will hardly know themselves, their own frail and base condition, and that as to outward respects, they are but as the beasts that perish, Psal. XLIX. 20. God must manifest it to them. And this should humble them, and stain their pride; This shows, and should cure this vanity, Prov. XXX. 2.

For that which befalleth] Psal. [verse 19] XLIX. 10. chap. II. 15, 16. hunger, thirst, diseases, &c.

all turn to dust again ] Expire alike; [verse 20] and the body turns to dust alike, Gen. III. 19. Job XXXIV. 15. This still in relation to the body only.

Who knoweth the spirit of man ] No man can by sense discern the ascent of the one, [verse 21] or the descent of the other. But he can who hath the mind of Christ, who hath seen the insides of Nature, and Grace; Who is spiritual, 1 Cor. II. 14, 15, 16. See chap. XII. 7. of this book. And Solomon's scope throughout this Book, is to show the vanity of earthly things, and of human actions in order unto things under the Sun, as to satisfy the heart of man in the acquiring of true felicity. Of his immortal or heavenly condition he speaks not purposely. But as he makes Piety the Only Remedy against all these earthly vanities and vexations; and so concludes his Book in the two last verses. We need not here then to make these passages to be speeches taken up in the Person of the • picure or Atheist.

Wherefore I perceive ] He resumes his Assertion, [verse 22] verse 13. and ch. II. XXIV. and V. 18.

after him ] What shall become of his goods; how used, and disposed; and by whom.

all the oppressions ] More vanities and vexations in the Civil State.

no Comforter ] Doubled here. This adds to their misery. This was Jobs case, chap. VI. 14, 15. and chap. XVI. 2. and chap. XIX. 21. he crieth and calleth for this pity and commiseration. It was David's case, Psal. LXIX. 20. And Jerusalem's, Lam. I. 2, 9, 16. God calls for it towards Jerusalem, Isaiah XL. 1, 2. And himself doth it, Isaiah LI. 3, 12. See Nahum. III. 7.

praised the dead ] He preferreth the ease and quietness of death, before the miseries of such a dying life. See Job, chap. III. throughout, Jonah IV. 3. 1 Kings XIX. 4. He speaks here according to the judgment of men under oppression: without relation to the wickedness of men, whose state after death is in those terrors and torments that shall either mend, or end, and they be never able to abide or avoid, Matth. XXVI. 24.

not yet been] Job III. [verse 3] 10. and chap. X. 18, 19.

envied ] For his eminent worth and works, [verse 4] his ingenious Acts and Parts. As the Courtiers of Persia did Daniel. See Prov. XXVII. 4.

foldeth his hands The foolish sluggard so described, [verse 5] Prov. VI. 6. See the Explanations there. And chap. XXVI. 15. and chap. XIX. 24.

eateth his own flesh] Prov. X. 4. maketh many an hungry meal.

Better is an handful ] The sluggards plea. [verse 6] Sinners will have their shifts.

saw vanity ] Another vanity, contrary to the former. Fools whiles they shun the sands, do rush upon the rocks.

yet no end of all his labor ] This matchless miser, [verse 8] and fellow that hardly hath a fellow is never satisfied, as Prov. XXX. 15. toiles without end, Isaiah V. 8. Hab. II. 5. and to no end trusts he can draw up Jordan into his mouth, Job XL. 23. and yet knows he hath none to whom he may leave his goods so toiled for. This is worse then that of Psal. XXXIX. 6.

neither is his eye satisfied with riches ] Indeed the eye only hath the use of riches with such covetous men.

Two are better then one ] In a natural, [verse 9] and in a Moral sense, Jer. XLI. 13, 14. 2 Sam. X. 11. And spiritually, next to Communion with God is the Communion of Saints, Psal. XVI. 2. Heb. X. 24.

he cometh to reign ] The poor and wise child. [verse 14]

I considered ] Another vanity and vexation: if this be not an exemplification of the old foolish King dethroned, and the poor wise child standing up in his stead.

all the living ] All the present generation of men living under a present Prince or Government; the multitude, many-headed, given to change, falling off from the falling Sun, and adoring the rising Sun.

with the second child ] The Successor; son, or whoever he be: joining to him, and following him; as thinking they must live by the living, and not by the dead; and so expecting protection and preservation by and under him. Such is the vanity and vexation of Princes, that if they live long, they outlive their own glory, and are looked upon by their own subjects, as falling, sinking, bending to the grave: And such is the vanity and levity of people, that they are weary of present government, and even sick for a change, prove the change what it will, 1 Sam. VIII. 5, 18, 19, 20. and XII. 12. 2 Sam. XV. 12, 13. and chap. XX. 2. 1 Kings II. 15. Prov. XXIV. 21.

no end of all the people ] Infinitely discontented, [verse 16] and restless in their desires of change, never contented with their present state. The people put no end or stop to this vanity, to this their epidemical disease; but this vanity and vexation passeth on from one generation to another, that they are thus variously affected towards their Princes in all ages.

shall not rejoice in him ] But grow weary of him, whom now they so zealously affect, and with so much loyalty adhere unto, and shall wish for another.

Surely this ] Must needs be a vanity and vexation to people; but to Princes specially.

Keep thy foot ] Having searched and found, [verse 1] That neither human Wisdom and Knowledge; [chapter V] nor Pleasures, nor Riches, nor Honors, or Crowns, can make men happy, but are all full of vanity and vexation; and that it is a thing beyond the sphere and activity of any creature for to do; He now ascends higher, to search for it in the worship and service of God. And discovers even here much vanity; not in the thing itself; but as it is performed by vain and foolish men. And therefore for remedy of this, he prescribes sundry Caveats to prevent it: And first this in these words, Keep thy foot: Where the letters are plural, the Points direct to read it in the singular number. That all and every one should look well to his affections and inward man, that all be composed and in a right temper when he goes to worship God, Ps. LVII. 7, 8. and CIII 1. See Exod. III. 5. and chap. XIX. 21. Josh. V. 15.

house of God ] The Gate of Heaven, Gen. XXVIII. 17. Psal. CXVIII. 20. the beauty of holiness, Psal. XCVI. 9. This the likeliest place where Felicitie is to be found. But here then our preparation before, and our deportment in this place, must be, as in the Presence of God, looking him full in the face.

ready to hear ] As Acts X. 33. which includes obedience in it, Psal. LXXXV. 8. Job XXXIV. 32. 1 Sam. III. 10. Acts IX. 6. James I. 19.

the sacrifice of fools ] Outward services and ceremonies foolish sinners are apt enough to, to load God with, even to loathing, Isaiah I. 11, 14. So as their heart and inward man, in spirit and truth, may be free to themselves, and far enough from God, 1 Sam. XV. 22.

that they do evil ] In so doing; doubling their iniquity by a seeming sanctity, Ios. XI. 12. Isaiah LXVI. 3.

nor rash ] In prayer to God, [verse 2] Rom. VIII. 26. nor hasty, precipitate, unadvised.

for God is in heaven] Job XXVI. 14. Isaiah LVII. 15. Come thou with all possible reverence, humility, and self-abasement, Job XLII. 6. Gen. XVIII. 27.

few] Luke XVIII. 13. Matth. XXVI. 39, 42, 44. Against battology, Matth. VI. 7. Prov. X. 19.

For a dream ] Multitude of business produceth dreams; [verse 3] multitude of words, which usually are rash, hasty, and sudden, produceth folly; specially in Prayer to God, chap. X. 14.

Vowest ] Of vows, [verse 4] see my Annotations on Jonah I. 16.

Better ] It is a voluntary service to vow, [verse 5] Num. XXX. But being lawfully made, must be performed, Deut. XXIII. 21, 22, 23.

neither say thou before the Angel] Exod. XXIII. 20, 21. [verse 6] that Angel of the Covenant, Mal. III. 1. Psal. II. 12.

For in the multitude of dreams] Verse 3. [verse 7] Prov. X. 19. As in those are many Vanities, so vain will thy many words and excuses be, in pleading an erroneous mistake, and extenuating the non-performances of thy vows and promises to God.

but fear thou God ] The true remedy against the former vanities, of rash vows and prayers, and addresses to God. The fear of God is the foundation of all holy duties.

Marvaile not ] Be not amazed, [verse 8] or astonished; to doubt of God, or his Providence, or to forsake his service; Many are sorely tempted hereby.

for he that is higher ] There lies an appeal to an higher Court. And wherein they deal proudly he is above them, Exod. XVIII. 11. Psal. LXXVI. 12.

higher then they ] Higher here in the plural number, may relate to the holy Trinity or to Angels, by whom God doth punish Princes, Isaiah XXXVII. 36. Acts XII. 23.

Moreover the profit of the earth ] Is for all men, [verse 9] and uses; and above all other profits.

the King ] 1 Chron. XXVII. 26. 2 Chron. XXVI. 10. Amos VII. 1. The commendation of tillage, and grasing. And this shows the vanity of earthly felicity, When the highest stands in need of the lowest, to sustain and support them.

Shall not be satisfied with silver ] The loving and desiring doth increase with the having. [verse 10] It cannot therefore be man's chiefest good, seeing it doth not terminate and satisfy the appetite. They can never say, It is enough; but are like the grave, and barren womb, Prov. XXX. 15, 16.

What good? ] Little else; [verse 11] and that is small enough.

The sleep ] And herein he hath advantage over that great rich man. [verse 12] And this vanity of riches he pursueth in the five verses following.

He resumeth in this, [verse 18] and the two next verses his former assertion touching the right use of Riches; And concludeth with it, as he did, chap. II. 24, 25, 26.

An evil ] Another and another, [chapter VI] [verse 1] one still after another, our lives full of them. And yet we vainly dote on this life, which is indeed but a lingering death.

common ] Usual among all sorts of men; an epidemical evil disease.

God hath given ] In way of Providence: [verse 2] as he maketh his Sun to shine, and rain to fall, on the good and bad.

Wanteth nothing ] That he can justly and reasonably desire; though indeed this covetous man's desires are bottomless and boundless; And he wants all things, not having power to make use of anything.

but a stranger] Hos. VII. 9. Jer. V. 17. Lam. V. 2.

many years ] And many children; [verse 3] not like him, chap. IV. 8. But filled both with children, and years; and yet not filled with good, with the comfortable use and fruition of his blessings and estate; lives beside it, is not master of it, but mastered by it.

no burial] Deut. XXVIII. 26. Jer. XXII. 19. through enemies; or greedy heirs to such covetous caitifs, and niggardly misers.

an untimely birth ] An abortive, that comes from birth to burial, from womb to tomb, Matth. XXVI. 24.

is better then he ] He is in rest; having never had sense or reason, to feel loss or pa • ne, ver. 4, 5.

A thousand years ] Which never man yet did.

yet hath he seen no good ] Better then to have been without those years; [verse 6] they did but lengthen his misery, Prov. XV. 15. Job XIV. 1.

to one place? ] The house appointed for all living, Job XXX. 23. Isaiah L. 11. Thus he finds in the end all to be vanity, and vexation of spirit.

For his mouth ] For food, [verse 7] and raiment for his body. This is all he can have, of all his worldly labors. And a little of this would suffice him.

appetite ] Yet that is never filled, it is insatiable, chap. V. 16. nor can be filled with these worldly things, much less his soul can: Riches have no suitableness with it, no proportion, either in excellency or in duration unto it.

Wise more then the fool? ] Speaking with relation to wealth, [verse 8] and the event of outward things. These things promiscuously happen to all, without peculiar prerogative to any: and beyond their own natural use they are not able to supply a wise man more then a fool: and the fool may have as much, and as much also of them, as the wise.

Better is the sight of the eyes ] To enjoy quietly and contentedly what a man hath in present possession; [verse 9] then to wander and rove up and down in desire and pursuit of what we have not, and cannot hardly attain; but endlessly weary ourselves in hawking and hunting after them, which never will, nor can satisfy.

That which hath been, [verse 10] the name ] And nature of it is known already. That which is hoped for hereafter, is yet unknown.

That it is man ] Man still, earthly Adam, sorry man, be his wealth or greatness what it will. And God will make him know himself so to be, Psal. IX. 20. Ezek. XXVIII. 6, 9. Isaiah II. 22. and XXXI. 3.

Contend with ] To enter plea against God, or require a reason of his judgments, or strive against this stream, thinking to alter or break through the order & bounds of his Providence or decrees, Isaiah XLV. 9. Job IX. 2, 3, 12. and IV. 17. and chap. XXXIV. 23. Jer. L. 44. Rom. IX. 20.

Seeing there be many things ] A solemn conclusion of all the former discoveries of vanities in the Creatures; [verse 11] averring that first set down, chap. I. 3. which is the main matter of this Book.

What is man the better? ] In regard of sound and solid happiness, for any, or for all the former vanities.

For who knoweth ] The animal creatures by instinct of nature know what is good for them, [verse 12] to maintain their being, and well-being; to remedy their maladies. But man knoweth not what is good for him, What is best for him in this life, as to the things of this life; Whether to be rich or poor, &c. Achitophel might have lived longer with less wisdom: Nabal with less riches: Herod with less pride and praise, &c. God is pleased to show man the only good, Mic. VI. 8. and Solomon, chap. XII. ver. 13, 14.

vain life ] This life itself, a vain shadow, Psal. CXLIV. 4. and XXXIX. 6. Job XIV. 2. and chap. VIII. 1 Chron. XXIX. 15.

What shall be after him ] He cannot promise to himself, when he is gone, any satisfactory content, in name, family, and posterity, no more then he could in his life-time, to himself, chap. II. 18, 19. Nescis quid serus vesper vehat.

A good name] [chapter VII] [verse 1] Solomon in this Chapter proceeds to many other particular means and remedies for healing the vanities and vexations of this life; and procuring tranquility and peace of mind, in the midst of them. Yet here and there he doth intermix some more vanities and vexations. The first means and remedy here is a Good Name. or Fame. The first letter of the Hebrew word for Good, is here greater then ordinary; to intimate belike the great and extraordinary goodness of a good name. Which is better to a man, to his conscience, and soul, then a precious ointment is to his body. It refresheth, and cheereth, and comforteth the soul and conscience, in the very midst of all wrongs and sufferings; and specially at the hour of death; and remains fresh after the body rots in the grave. They leave their names for a blessing, and are had in everlasting remembrance; whereas the memory of the wicked shall rot, Job XVIII. 17. Prov. X. 17. and they leave their names as a curse, and a stinking snuff behind them, Isaiah LXV. 15. yea, in this life this fattens the bones, Prov. XV. 30. And procures reverence and esteem in the consciences of others. And is rather to be chosen then all riches, Prov. XXII. 1. Herein the Hebrew is a Paranomasia of the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 And the same is in Cant. I. 3.

and the day of death ] To such a man of a good name: or to any man, relation being had to the many vanities and vexations of this life, Job XIV. 1. Life begins with crying: 2 Nondum loquitur infans, & tamen sic prophetat. And Lawyers define life by crying, without which they are counted still-borne. 3 Now that day that delivers a man from them, is better then that which lets in, and puts a man in possession of them. Which makes Solomon here prefer his coffin before his cradle.

to the house of mourning ] So wise men do, And fools they are that do the contrary, verse 4. This is better for the living, as the former for the dead.

for this is the end of all men ] Here is the reason, men will so fall into deep and due consideration of their own dying life, as Job XXX. 33. Psal. XXXIX. 4, 5. and XC. 12. that life is but to lie a dying, and so be weined from the vain jollities of this life, and wrought to humiliation, mortification, and preparation for a better life. From which, Feasting calls us off. See Josh. XXIII. 14. Heb. IX. 2. And again, Amos VI. 3,—6. Deut. VIII. 12,—14. Isaiah XXII. 12, 13, 14. and chap. V. 12.

Sorrow is better] James IV. [verse 3] 9 Luke VI. 21. 25. Matth. V. 4. yet this is a Paradox to the world, which is always set upon the merry pin, to be as merry Greeks: to eat and drink, and laugh, and play, and labors to banish all sorrow away, as the bane of their life.

sadness of the countenance ] In ourselves, by grave thoughts, and sad and serious meditations and considerations: or, of a sower and severe, yet sure friend.

the heart is made better ] The better part is bettered: the inward man is amended; by abandoning those loose noisome and destructive vanities and jollities of laughter; and of penitential humiliation, compunction, contrition, of mortality, death & judgment. These sorrowful tears have much joy in them, they wash away the filth of sin; & as sweet April showers they bring on amaine the May -flowers of Grace, and Glory. And therefore, where ever the body is, upon several occasions, yet the heart of the wise is here, he numbereth the days of his life, and the days of darkness, Psal. XC. 12. Eccles. XI. 8. And where ever the body is, yet the heart of fools is on effuse mirth, runs a madding; the way to rejoice in a thing of naught, Amos VI. 13. is on foolish follies, in the filth and froth whereof is bred and fed that woeful worm that never dies, Job XXI. 12, 13. Yet their laughter is indeed but the hypocrisy of mirth, as the crackling of thorns under a pot, a sudden blaze soon gone, as sudden lightning, which yet is followed with the rending and roaring of thunder-claps, Luke VI. 25. Psalm CXVIII. 12.

The rebuke of the wise] Prov. XIII. 18. [verse 5] and chap. XV. 31, 32.— ch. XXVII. 6. Psal CXLI. 5. An enemy in this case many times proves a good and useful Informer, though a bad Judge.

Crackling of thorns] Psal. LVIII. 9. [verse 6] Ovid. Trist. l. 5. Elog. 8. Flammáque de stipula nostra, brevisque fuit. Prov. XIV. 13.

Surely oppression] Chap. IV. 1. and chap. V. 8. Deut. XXVIII. 29, 33. Psal. CXIX. 134. Jer. VI. 6. and chap. XXII. 17. Ezek. XXII. 29.

maketh a wise man mad ] To see it in the world upon others; to undergo it himself. No man is so wise, but he is sometimes over-borne with passions and rage, and indignation.

a gift] Job XV. 34. Psal. XXVI. 10. Prov. XVII. 23. and the Observations upon it. Deut. XVI. 19. Exod. XXIII. 8.

Better is the end ] This maxim holds in many things; [verse 8] where the beginning is difficult, the end sweet. James V. 11. Psal. XXXVII. 37. Many graces run in the race of a Christian course: only perseverance to the end gaineth the prize, crowns the enterprize and action, Matth. X. 22. Heb. III. 6. Apoc. II. 10, 26. Many seem to set out for heaven with much eagerness; as Orpah from Moab; but return back; put their hand to the plough, but after look back, as Lots wife; run well, but after fall off, Gal. V. 7. leave their first love, Apoc. II. 4. begin in the spirit, and end in the flesh. But better they had never known the way of righteousness, &c. 2 Pet. II. 20, 21. Heb. X. 26. 27, 38, 39. Some here understand the end of angry contention. For so the Hebrew word sometimes signifies, as Prov. XVII. 9. And so the sense • will best agree with that which followeth.

the pa • ient] Prov. XIV. 29. and XV. 18. 1 Thes. V. 14. James V. 7, 8, 11. Heb. XII. 1. And patient therefore under oppression, waiting on God till he bring both ends together, not looking only on 〈◊〉 present face of things; but hoping and expecting that they which sow in rears, may reap in joy, Psal. LXXIII. 17, 18. Isaiah X. 12, 24, 25, 26. 2 Sam XVI. 11, 12. Habak. II. v. 3, • .

the proud in spirit] Exod. V. 2. Prov. XIII. 10.

angry] Psal. [verse 9] XXXVII. 8. Anger is an evil counselor, hasty to prevent reason. The angry man is like him that casteth firebrands, like that demoniak, Mark II. 3. Prov. XIV. 17. and XVI. 32.

resteth ] It may rush in and be as a passinger, for a while, for a fit; in a wise man, as in David, 1 Sam. XXV. 21, 22. and in the Disciples, Luke IX. 54, 55. But it resteth, remaineth, lodgeth, as an inmate abideth, domineereth only in the bosom and breast of fools, is there as in its proper place. Yet in some cases anger is just, and a duty, Ephes. IV. 26. Mark III. 5. But the sun must never go down upon our wrath. We must not then hastily be angry, as to murmur at God's Providence, when things go not as we could wish, when we see Oppression prevailing, Psal. XXXVII. 1 Prov. XXIII. 17, 18. and XXIV. 19. We must be slow to anger, James I. 19, 20. Prov. XIX. 11. and chap. XV. 18. Tit. I. 7.

That the former days ] And yet this hath been a continual complaint in all days and ages; [verse 10] and specially by them that would be thought wise and good, Matth. XXIII. 30. And yet the days are the worse because these men themselves are no better, Acts VII. 51. Truth is, some days and ages are worse then others: And we should be sensible of, and sorry for the evil of our days; yet not be unmindful of the good things of our present days that we do enjoy; much less repine at God's Providence in the ordering of the times; a thing we are too prone to, and the thing here checked: but our wisdom should be to leave God's work to himself; and for us to serve God in our generation, and walk with God, as Noah did in the worst of times; everyone to amend one, and so the days would be better, Ephes. V. 15, 16.

Wisdom ] Good without it; [verse 11] but better with it, Prov. XIV. 24. and such to God's glory, and the good of himself and others, Prov. III. 9. Luke XVI. 9. 1 Tim. VI. 11, 18, 19. The poor man's wisdom is oft despised, chap. IX. 15, 16.

A defense ] Both, [verse 12] good and useful: But Wisdom the more excellent, Job XXVIII. 15. Prov. VIII. and XVI. 16.

giveth life] Prov. III. 16. and IX. 11. Whereas riches cannot, Psal. XLIX. 6,—9. but sometimes taketh away the life of the owners thereof, Prov. I. 19.

Consider the work of God ] See, [verse 13] view, and ponder the work of God, his over-ruling hand and Providence in all the affairs of the world. When thou art apt to complain of the times, and oppressions therein, and the crooked courses and crosses thereof, look up above the creatures, and all second causes, and acknowledge and acquiesce in God's wisdom and justice, infinite above ours, who would not suffer or permit such things to prevail, if he were not so wise and powerful as to bring good out of evil, light out of darkness, order out of confusion, and to make all serve unto his own glory. He can use crooked tools to make straight work. And we cannot set things straight, or make the man straight that is borne crooked, we cannot amend things amiss, nor rectify what he hath made crooked, Job XXXIV. 12. His purposes must stand, and cannot be altered or resisted, Isaiah XIV. 24, 27. Job IX. 12. This consideration wrought upon Aaron, Levite. X. 3. upon Eli, 1 Sam. III. 18. upon David, 2. Sam. XV. 26. John XVIII. 11. See Job IX. 4. we must make our own burden lighter by our patient bearing it.

In the day of prosperity ] Enjoy it, [verse 14] with a cheerful and thankful heart: and be mindful that the more wages requires the more work.

but in the day of adversity consider ] God intermingles both, like checker-work. As the Physician ministers sometimes Corrasives, sometimes Cordials, sometimes lets blood, even to swooning, sometimes useth Restoratives. We should consider this, Lam. III. 28. 33, 40. Heb. XII. 3,—12. Mic. VI. 9. Psal. XCIV. 12.

hath set the one ] That we should not either surfeit in prosperity, or despond in adversity, Lam. III. 38. Isaiah XLV. 7.

find nothing after him ] What shall after befall him; whether prosperity or adversity: or nothing better for him, and his advantage, then what God hath ordered and done.

All things have I seen ] He confirmeth the former point of God's dark and wonderful Providence, [verse 15] as aforesaid, by his own observation and experience in his life-time, Isaiah XLV. 15.

There is a just man ] As Abel, Zacharias, Naboth, Stephen, and Martyrs all, Matth. V. 10. Hab. I. 13. See 2 Kings XXII. 20. Isaiah LVII. 1.

a wicked man] Job XXI. 7. Jer. XII. 1, 2. This is a sore stumbling block even to good and wise men. But it should teach them, and all, That there is a just and righteous day of doom to come, Acts XVII. 31. Rom. II. 5. And if wicked men live long, thereby they aggravate their sin; and God so shows his patience; and makes their judgment the more heavy, and to appear the more conspicuous.

Be not righteous over-much ] Not in itself, [verse 16] and in truth; but in thine own conceit; we must moderate our zeal with prudence, Matth. X. 16. not make ourselves over-wise, to do a thing conscientiously, scrupulously, upon opinion of duty, when indeed there was no necessity so to do; and so to make sin where God hath made none. And thus all will-worshippers are all over-religious, over-wise, or over-weening, too too well conceited of their own religion, wisdom and worth. See Rom XI. 20.

destroy thyself ] By the former means involve thyself in much unnecessary trouble and danger; which otherwise thou mightest and wouldest fairly avoid.

over-much wicked ] Not allowing any degree of wickedness. But cautioning most against the most excessive rank, the superfluity of naughtiness, James I. 21. When we run to the excess of riot in sin, 1 Pet. IV. 4. And being past feeling, give ourselves over to it, to work it with greediness, Ephes. IV. 19. doing wickedly with both hands earnestly, Mic. VII. 3. Jer. VIII. 6.

before thy time ] Wasting thy body by such sinning; or exposing thyself to the stroke of human justice; or divine extraordinary vengeance upon such exorbitant outrageous sinners.

Take hold of this ] That thou be not over-much wicked. [verse 18] And from this, That thou be not righteous over-much. But hold the golden mean, and mediocrity, keep constantly to duty, not turning aside to the right hand, or to the left, and yet wisely declining danger. For those that turn aside to crooked ways, the Lord shall lead them forth with the workers of iniquity, Psal. CXXV. 5. as malefactors to execution. When he that feareth God shall come forth of them all, those dangers all that extremes do usually bring men to; be freed, or pulled as a firebrand out of the fire, Zech. III. 2. Psal. XXXIV. 9,—16.

Wisdom strengtheneth] Chap. [verse 19] IX. 14, 16. Prov. III. 21,—26. and Chap. XXI. 22. and XXIV. 5. Thus prudence excelleth pussance, 2 Sam. XX. 16,—22. Cedant arma togae.

Not a just man ] This is reserved for the state of Perfection in Heaven, [verse 20] Heb. XII. 23. Here we sin, yea even in doing of good; our best actions, even in holy duties, are stained with imperfections and corruptions, come short of what God by virtue of our creation, and his most righteous Law doth most justly require at our hands. Our whole hearts and souls now though we give them to God, yet are not those but much unlike those which God at first gave us. Pelagians and Papists are proud Justiciaries, Prov. XX. 9. 1 Kings VIII. 46. James III. 2. 1 John I. 8. Nemo semper sapit.

No heed unto all words ] That are spoken of thee, [verse 21] and against thee: heed not to know them all; or knowing all, lay them not to heart, to disquiet thee, or revenge them. In a brave composedness, with silence and patience set thyself above the reach and trouble of them: yet so, as thou be not wanting to the clearing of thy good name. See 1 Sam. XXV. 25. and X. 27. Prov. XIX. 11. 2 Sam. XVI. 10, 11.

lest thou hear ] Though they lest should, 1 Pet. II. 18. yet sometimes it falls out so, Job XXXI. 31. Yea, the abjects teared David's name, and ceased not, Psal. XXXV. 15. Yet see Jobs mind and moderation in this case, chap. XXXI. 13, 14, 15.

Thy own heart ] The power of conscience, [verse 22] the conscience of our own guiltiness should meeken us towards others that do amiss, Gal. VI. 1, 2. Tit. III. 2, 3. Matth. VII. 1,—5.

I will bewise] Solomon had many extraordinary means, [verse 23] and used all endeavors to get and increase in wisdom; yet after all that, he found it far from him, and he far fromit. It surpasseth the sublimest understanding of man Job XXVIII. 12,—21. and chap. XXXVIII. Rom. XI. 33, 34.

Exceeding deep ] As what not? [verse 24] even in things Natural, and the works of creation; much more profound, abstruse, mysterious, and mystical in things supernatural in God's works of Providence, and man's Redemption, 1 Pet. I. 12 Job XI. 6,—10. Psal. CXXXIX. 6. This the cause why he was so far from Wisdom.

And to know the wickedness of folly ] The vast, [verse 25] and deep, and desperate corruption of man's heart; yea, the sinfulness of sin, Rom. VII. 13. For Contraries do best set off, and illustrate the one the other. And this he did, that he might the better anatomize and dissect both wisdom and wickedness to his own conscience, and to the consciences of others. See 1 Cor. XIV. 24. 25. Ezek. XIV. 5.

The woman whose heart is snares ] One instance of his discovery; [verse 26] a bitter sweet, Prov V. 4. & II. 16. & VI. 26. IX. 17. This Solomon found most woeful experience; and here penitently proclaims it.

her bands as bands ] So Delilah to Samson. So Prov. XVII. 22.

escape-from her ] As Joseph did; not by his own strength, but the supernatural power of God's grace. See Prov. V. 8.

but the sinner] Prov. XXII, 14. II. 19. Her steps take hold of hell, Prov. V. 5. and IX. 11.

This ] Mentioned, ver. 26. and 28.

one by one ] In his diligent search. [verse 27]

Among all those ] Thousand, [verse 28] 1 Kings XI. 3. Yet most evidently, many good women there have been, and are. But in respect of the discovery of hearts and natures, whether in good or evil, it is harder to find out thoroughly the perfect disposition of a woman, and their deep sleights, then of men. For whoredom taketh away the heart of a man, Hos. IV. 11. Prov. V. 6. and chap. VII. 21, 22.

That God hath made man upright] In his creation, [verse 29] Gen. I. 27. Ephes. IV. 27.

but they ] Here he discovers the Original and fountain of all these evils and follies, not to be from God; but from themselves, and their Fall in Adam. So that man now is of another make; whole evil is in man, and whole man is in evil.

Sought out ] B • [verse 30] Satan's guiles, and their own deceived hearts.

many inventions ] Many, and mighty; to be like to Angels, to God, Gen. III. 5, 22 many shifts to palliate their sins, and sinful courses.

Who is as the wise man ] None like him, [chapter VIII] [verse 1] a matchless man, such as Abraham, Joseph, Job, Moses, Gen. XXIII. 6. and chap. XLI. 38. Job I. 8. Num. XII. 7. as those excellent ones of the earth, Psal. XVI. 3. the Worthies of the world, Heb. XI. 5.

and who knoweth ] Such are rare, one of a thousand.

the interpretation of a thing? ] Rightly to discern in all affairs, what in every case is to be done or left undone.

face to shine ] As did the face of Moses, of Stephen. The wisdom of Piety is reverend and venerable. Natural Conscience cannot but stoop and do obeisance to it. Some thus; A man's wisdom shines in his face.

and the boldness ] Shall be changed to the better, shall be doubled; as bold as a Lion, Prov. XXVIII. 1. Dan. III. 16, 17, 18. Psal. III. 6. and XXVII. 3. and XLVI. 3. Job XI. 15. Luke XXI. 28. Prov. IV. 18. Some thus, And wisdom will change the boldness of his face to more modesty.

The Kings commandment ] Obedience in the Lord, [verse 2] and for the Lord, Acts V. 29.

the oath of God ] Whereby thou hast sworn allegiance to thy Prince, 1 Pet. II. 13. See Ezek. XVII. 15,—21. So as this is both a limitation, and an enforcement of this duty. Papists can slight this oath; And some other too.

to go out of his sight ] Turn not thy back to him discontentedly; [verse 3] fling not away in a chafe. But forbear and submit, Prov. XXV. 15. and chap. XXX. 32. If thou hast offended him, provoke him not more, by persisting in it.

What dost thou?] Prov. [verse 4] XXX. 31. Job XXXIV. 18. Yet he may be admonished, and altered, as 1 Sam. XIV. 45. as Elias, Micaiah, Nathan, and other Prophets did, he is not absolute, as God is, Job IX. 12. And as the Pope would be, as the Canonists make him.

Whatsoever pleaseth him ] Such was their power, specially in the Eastern Empires.

the Commandment ] Of God, [verse 5] and the King.

shall feel ] Know experimentaly.

no evil ] No danger of punishment, ver. 3. But being morigerous, and obedient, shall find good, and encouragement rather, Rom. XIII. 3, 4. Ephes. VI. 8. 1 Tim. II. 2.

a wise man's heart ] Yeelds not blind obedience; But discerns when; and how, both the season, and the means and manner of obeying; so to apply himself to the King, as to prevent his displeasure, to gain his favor; and yet to preserve his conscience and allegiance to the King of Kings. See 1 Chron. XII. 32.

time ] A well chosen season, [verse 6] which is the greatest advantage to any enterprize and action, Prov. XV. 23. Amos V. 13. Acts XXII. 25, —29. and chap. XXIII. 6, 7.

misery of man ] Is great, for not knowing and observing that point of time, that proper season to every action; as the next verse expresseth.

For he knoweth not] Jer. [verse 7] VIII. 7. Luke XIX. 42, 44. Man cannot foresee, to prevent the misery. He is in the dark in regard of future events; He cannot so much as fore-appoint his own actions for the future, much less foresee the consequences & issues which would follow thereupon. Prov. XXVII. 1. James IV. 14. Therefore his misery is great upon him, not knowing that point of time and exact season only fit for transacting and dispatching his great affairs, which way is but one; And he so having a thousand ways to miss the mark, and but one to hit it. Difficult then is this; though not always altogether impossible, Prov. XXII. 3. and XXVII. 12.

Power over the spirit ] To retain breath and life, [verse 8] to keep it from going away, to prolong it, or to adjourn and proroge death, Psalm XLIX. 7,—10. Heb. IX. 27. no man, no King can do it. The sith of death mowes down as well the Lilies of the Crown, as the grass of the field.

no discharge in that war ] No weapon againstit, no dismission from it, no vacation, or exauctoration. Some apply this verse to the power of a King over the life of a man; and that there is no power in a man to withstand it and escape it, Prov. XVI. 14.

neither shall wickedness ] Sinful shifts avoid it; though they turn every way, move every stone, make a Covenant with death and hell, Isaiah XXVIII. 15, 18.

Ruleth over another to his own hurt ] Through his tyrannical rule, [verse 9] and evil government he comes to hurt, punishment and destruction, Isaiah X. 12. and chap. XIV. 4. 23. 1 Kings XV. 30. Thus he proceeds to another vanity, verse 10.

The wicked buried ] Such wicked Rulers buried magnificently. [verse 10]

who had come and gone ] In the administration of Government, as the phrase elsewhere is, to go in and out, Numb. XXVII. 17.

from the place of the holy ] Seat of judicature: Where the Holy one sits among the Judges and Rulers, as Lord Paramount.

were forgotten ] Their names perished, even in the places where they had so domineered, and been flattered, and been buried, Psalm XXXVII. 9, 10, 35, 36. Prov. X. 7.

Because sentence] Psal. [verse 11] XXXVII. and Psal. LXXIII. God is patient, willing men should repent, 2 Pet. II. 9. Rom. II. 4. Isaiah XLVIII. 2. But men abuse this patience of God unto presumption, Fsay V. 19. Ier. XVII. 15. 2. Pet. III. 4. Matth. XXIV. 48, 49. Ezek. XII. 22.

therefore the heart ] Therefore wicked Rulers go on more boldly, and other wicked men abuse this patience of God unto presumption. But yet God's forbearance is no acquittance. If he be slow, yet he is sure; the deeper he draweth his arrow, the soarer it woundeth; his delay abused doubles the blow when it cometh.

Though a sinner ] Yea though he commit the same sin an hundred times over. [verse 12]

and his days be prolonged ] In prosperity, and his punishment be delayed.

yet surely I know ] Here he answereth that Tentation, whereby the godly are offended, and the wicked hardened.

well with them] Psal. LXXIII. 1. Isaiah III. 10. He inverts the order, to begin with the remuneration of good men, to strengthen their faith, and comfort them against this temptation, that they may neither fret nor murmur; but go on to hold fast their integrity.

not be well with the wicked ] But very ill, [verse 13] Isaiah III. 11. Num XXXII. 23. Psal. XI. 6. Nay even his prosperity shall slay him; and this Sunshine ripen them to ruin.

Neither shall he prolong his days ] Unless it be for a curse. And all that while living, he is truly dead; dead in sin, dead in Law, Mat. VIII. 22. 1 Tim. V. 6. Col. II. 13. Luke XV. 24. Rom. VII. 9. Ephes. II. 5, 7.

That there be just men ] This vanity and vexation he doth more then once insist upon. [verse 14] It hath gravelled great Divines, and Heathen wise moral men. But all this is done, and falls out here upon the earth; as it is in the words of the Text. The wicked live in pleasure, and receive their good things here, James V. 5. Luke XVI. 25. And the godly receive their rods; Physic and Surgery here. Yet this Solomon speaketh, not to censure the Providence of God, in this distribution of things, but according to judgment of flesh and blood; and thereby to show the vanity of these earthly things; using an argument against them, like to that argument used against Idolatry, Deut. IV. 19.

Then I commended mirth ] Some make this a sensual and carnal deduction from the former passage and observation. [verse 15] But it seems rather to accord with that sense formerly expressed, chap. II. 24. and III. 12, 13, 22. and V. 18. That is all that can be reaped from all our labors in earthly things. And that will make our comforts to be much more comfortable; and our troubles to be far less troublesome. Whereas the contrary puts us under the reign of continual unthankfulness, and indisposeth us to all duties of active and passive obedience, takes off the wheels of the soul, makes it as a limb out of joint, that can do nothing without pain and deformity.

Dead flies ] As one sinner, [chapter X] [verse 1] in the precedent words; so here one sin destroys much good. Alike folly doth fly-blow a wise man's reputation, Neh. VI. 11.

heart is at his right hand ] As his eyes are in his head, [verse 2] chap. II. 14. He ordereth his affairs with discretion; he acts dexterously and discreetly with mature advise and judgment; he worketh by the guidance of his heart, Luke XIV. 28, 31.

But a fools heart ] He is left-handed in his works and ways; doth them rashly, awkwardly, bunglingly, preposterously, As 1 Kings XII. 8. Isaiah XIX. 10,—14.

walketh by the way ] He doth palpably discover to others, [verse 3] and proclaim, That he is a fool, Prov. VI. 13 and chap. XII. 23. and XIII. 16. and XVIII. 2. See Prov. XVII. 28.

Leave not thy place ] Thy office, [verse 4] duty and obedience to him. A soldier must stand to his station, ch. VIII. 3. proudly fling not away in displeasure; much less, stand not to affront him; turn not, rise not up against him, as 1 Kings XII. 16. seek to pacify him, Prov. XV. 1. and if need be, go a little aside out of his sight, till his rage, and thy danger be over-past. See Judges VIII. 1, 2, 3. Gen. XXXII. 13. and XXXIII. 3. 1 Sam. XXIV. 16. and chap. XXV. 32. Prov. XXV. 15

as an error ] Haply by the erring information of others; [verse 5] seeing Rulers must needs see much with other men's eyes, and hear much by other men's ears. And yet this error may prove a great mischief, to Church, and State.

and the rich ] In worth, [verse 6] and wisdom. Dignity ought to wait upon Desert; though it always doth not. For Rulers sometimes grow into suspicion of such as eminently excel in extraordinary worth.

Servants upon horses ] Men of a low, [verse 7] base, servile condition. And how insupportable this is, see Prov. XXX. 22. and how unseemly, see Prov. XIX. 10. It is a curse of God, Deut. XXVIII. 43. 44. Gen. IX. 25, 26. Lamented, Lam. V. 8. Yet the Levellers would be at this, to lay all alike: As in Germany, in Anno 1525. But the issue of that attempt was to themselves deservedly miserable.

He that diggeth a pit ] This, [verse 8] and the three following Proverbial similitudes tend all to this end, That evil usually returneth on the heads of those that were the authors of it. Malum consilium consultori pessimum, Prov. XXVI. 27. and XXVIII. 10. Psal. VII. 16. and IX. 15. In application; against such as overturn the foundations of Laws, and Customs; and alter the long established and wholesome constitutions of Kingdoms, Nations, and people; and confound Rule and Subjection, and dissolve the ligaments of Government, Prov. XXVI. 27.

Who so removeth stones, [verse 9] &c. ] Besides the general sense of the words, application of them may be made against those who remove land-marks; or rashly alter things seriously settled, and duly defined; and so do sow seditions, and raise factions.

If the iron be blunt ] Wisdom directeth to whet the edge; [verse 10] to save the putting to of more strength; And so wisdom is better then strength chap. IX. 16. It guideth a man's actions without so much toile and labor, and a better end: without it, and Art and cunning by it, strength, and toile, and eloquence, or ought else is to small purpose.

The Serpent will bite ] If not charmed before. [verse 11] And after the biting, the Master of the tongue or eloquent man, cannot help or better the matter. The meaning may be, to compare the spirit of disloyalty against Rulers, and rebellious speeches against them, to the biting of a Serpent: And the wise and humble speeches and demeanor of subjects to their offended Governors, to an enchantment to keep them from biting. Or, to show that a vain babbler, whose lawless tongue is ever finding fault with Government is no better then an uncharmed Serpent. It may be applied against any Sycophants and Slanderers whatsoever. Or to those who bite and babble at the Traditions of the wise.

The words] Ephes. [verse 12] IV. 29. Col. IV. 6. Prov. X. 32. and XII. 13. and XV. 1, 2. 4, 26. and XVI. 23, 24. Such were Abigaels to David,

swallow up himself] Prov. XIX. 28. and XII. 13. Rom. III. 13. James III. 2,—12. Psal. LII. 3. Many men by their tongue have cut their own throats.

is full of words ] Multiplyeth boasting discourses, [verse 14] vainly tells his own undertakings, brags what he will do, and what he shall have.

cannot tell what shall be ] No man, much less a fool, can tell this to himself.

wearieth everyone ] By his wordinesse, and much idle vain babbling without any solid and sound matter; [verse 15] as empty casks sound loudest, chap. V. 3, 7. Prov. X. 19. and XVII. 17, 27.

how to go to the city ] He tires himself in trifles, being not able to manage the least matters, and easy for children; having not wit enough to keep the high road, to know the beaten path to the City. And yet he will foolishly labor and weary himself about hard and difficult matters.

Woe to thee O land] Isaiah III. [verse 16] 4. A child in years, For Tutors and Protectors have mostly self-ends, and deal not fairly and faithfully, or jar among themselves. Thus it was in Rome after the death of Ancus Martius: and in the Roman Empire in the times of Arcadius and Honorius. Yet the Land was blessed and happy under young Solomon, Josiah, Uzziah, our Edward the VI. and others, for the parts and graces wherewith God endowed them. Or else a child in understanding and parts, rude and raw, without experience, discretion and abilities for so weighty an employment, of a childish disposition for wit, courage, carriage, this, though not a child in years. And such was Rehoboam, 1 Kings XIV. 21. with 2 Chron. XIII. 7. In a word, a worthless and wicked King is a Woe to the whole Land; and a great argument of God's anger against it, 1 Sam. VIII. 6,—18. Job XXXIV. 30. Prov. XXVIII. 2. Isaiah XIX. 4.

eat in the morning ] Are riotous, and luxurious, unseasonably feasting.

Son of Nobles ] Nobly borne, [verse 17] The ancient splendor of a royal stock and descent adds much honor to a King, Est in juvencis, est in equis patrum virtus. And much more when he is nobly bred up, nobly seasoned with principles of true nobility, wisdom, & holiness, honor and government; without which, nobility in blood and birth, are but shapes and shadows of true nobleness. Though never so much noble blood run in the veins, yet worthlessness and wickedness remaining in the heart, rendereth it ignoble.

slothfulness ] See the Observations on Prov. [verse 18] VI. 6. Here it seems appliable to a sluggish, childish, careless government of a Kingdom or Common-wealth.

A feast ] Feasting and wine have their mirthful use. [verse 19] But money answereth all things, doth supply and minister the former; yea, and hath the dominion in human affairs above all other things: money is the measure of all things, buyeth all things. Money is the sinews of war; bears the mastery, in matches, and marriages, and Law-suits; effecteth all things.

Curse not the King ] Notwithstanding his errors in government, [verse 20] or miscarriages in living, or wrongs done to thee, Exod. XXII. 28. 2 Pet. II. 10.

no not in thy thought ] Or conscience, or heart. Thought is not free. Jer. IV. 14. Isaiah LIX. 7. Psal. LXII. 4. It will likely break forth.

for a bird of the air ] The danger if thou mutter it in hugger-mugger, God can reveal it by brute creatures; birds, and beasts; by inanimate creatures. See Gen. IV. 11. Isaiah XXVI. 21. Hab. II. 11. As Luke XIX. 40. So in this case. However, Kings themselves have long ears. Yea, we say, walls, and hedges have ears. See that Ester II. 22. And consider the discovery of our hellish Powder-plot.

Cast thy bread ] It must be thine, [chapter XI] [verse 1] well gotten, Ephes. IV. 28.

upon the waters ] Where it may seem clearly cast away, as if it were thrown into the Sea: lost, because the poor cannot recompense thee again, Luke XIV. 12, 13, 14. Yet lend in that manner, looking for nothing again, Luke VI. 35. God will repay it, Prov. XIX. 17. Isaiah LVIII. 7. Yet some by water here do understand moist and fertil soil; well watered, or grounds on the sides of waters, such as on the banks of Nile, which yield increase very abundantly: And, that so plentifully God will reward thy alms to the poor. In the former Chapter, as the Great Annotations do well observe, Solomon shown the excellent use of true wisdom, as a means of tranquility of mind, and Remedy against the vanity and vexation of outward things, in Ordering our behavior aright toward Superiors, for prevention of those dangers which their displeasure might subject us unto. In this Chapter he further discovereth the use thereof, unto the same end of comfortable living; so still pursuing his principal argument touching tranquility and comfort of life, in Ordering our behavior towards Inferiors, those especially that are in want.

shalt find it after] Gal. VI. 9. Prov. XI. 25. and XIX. 17. James V. 7. 2 Cor. IX. 6,—10. Matth. XIX. 21. Deut. XV. 9, 10.

to seven, and also to eight] Micah V. [verse 2] 5. To many: as waters formerly, in the plural number, may likewise intimate. The necessity of a man may require it, when his person doth not deserve it. And thy ability must guide thee to Give with discretion, Psal. CXII. 5. Luke VI. 30. Prov. XXXI. 20.

thou knowest not what evil ] Therefore sow whilst thou hast it: work while the tool is in thy hand, James IV. 14. Prov. XXVII. 1. By bounty evil of punishments and judgments is prevented: by unmercifulness to the poor, it is procured.

If the clouds ] They empty themselves in showers for the good of the earth. [verse 3] So should rich men do, Psal. CXII. 9. And the showers fall upon all the ground, this as well as that. And so should the full and rich, not too solicitously inquire who it is to whom they give; He is a man, and needy man.

and if the tree fall ] Fall it must; and man must die. And as death leaves him, judgment finds him; and sentence goes upon him, for the right hand, or the left, according to his carriage towards the poor, Matth. XXV. 33,—46. Or, This seems a vulgar Proverb touching things of small concerment, care, or choice. And to imply that our ordinary alms should fall upon any, this or that poor, and be distributed as it were with a blind hand, or hood-winked eye, without any over-curious choice.

He that observeth the wind ] We must not stand scrupling and casting perils and objections and pretences to hinder or delay our Alms-giving; and come with our Talent tied up in a napkin. Whereas any pertext serves the covetous miser, not to give.

What is the way of the Spirit ] Of the wind, [verse 5] say some, John III. 8. Of the Soul rather how it comes into the body, and quickens it.

Nor how the bones] Psal. CXXXIX. 14, 15, 16. Job X. 8,—13.

Knowest not the works of God ] The works of his Providence; how he may dispose of thy life, and state, and ability of doing good: And therefore thou must take the present season and opportunity, and not delay and defer it lest the Lord haply will put thee out of all capacity and means to do it. Neither knowest thou by what secret and wondrous ways he may recompense thy liberality.

In the morning ] At all times, [verse 6] upon every occasion and opportunity, chap. IX. 10. John IX. 4 Begin betimes, and continue to the end, lose not a day.

Whether shall prosper ) Though sometimes thy bounty prove misplaced; and it be ten to one if any cured Leper return to give thanks; yet thy reward is sure from God, Heb. VI. 10. Matth. X. 41, 42. 1 Kings XVII. 13,—16.

The light is sweet ] The light of life, as appears in the opposition, [verse 7] verse 8. And specially a lightsome joyful life is such, Job II. 4. 1 Kings XX. 32. Esther VII. 3. Life was given as a prey and reward to Ebedmelech and Baruch, Jer. XXXIX. 18. and XLV. 5. Yet consider it will end in death; days of darkness will come. Therefore unto complete happiness there is yet more to be done; not only to gain and secure the comforts of this life, and tranquility of mind here amidst all the vanities and vexations of it; In which search and point Solomon had hitherto labored; But also to get the assurance of a better life after this; which is the business of Solomon in the remaining part of this Book.

But if a man live ] And sit in the worlds warm Sun-shine, [verse 8] and say he shall never be moved, Job XXI. 7,—13.

yet let him remember ] That the light will be turned into darkness, the dark days will come of old age and death, chap. VI. 4. Job X. 21. Psal. VIII. 12, 13. and CXLIII. 3. and they so many, as that the lightsome days of life will seem but a warm gleame, a momentary glance; which remembrance should cool our hot desires after the vanites of this life, and lay our lusts a bleeding and a dying at our feet, 1 Pet. II. 12. All that cometh, every man, everything that happeneth, is vanity.

Rejoice O young man ] No encouragement; [verse 9] but a scoff and ironie, derides his folly, Like that of Elias to the Baalites; and many more in Scripture.

and walk in the ways ] Go on in the choice and chase of thy hearts desires.

But know thou ] To thy cost, though such would fain baffle their knowledge, and blind the eye of their understanding; yet it will not be. As Isaiah XXVI. 11. 1 King. XXII. 25. 2 Pet. III. 5.

that for all these things ] This mars the mirth; leavens all; is sour sauce to his sweet meats.

God will bring thee ] Whether thou wilt, or no, when thou shalt in vain call to rocks to hide thee.

into judgment ] If not in this life; yet at thy death, thy doomesday; and at the judgment of the great day, Jude 6. called The terror of the Lord, 2 Cor. V. 10. Acts XVII 30. See Isaiah XXVIII. 17.

Therefore remove sorrow ] Sin, [verse 10] which is the true cause of sorrow, as the end will prove, Prov. XIV. 13. and the true cause of God's indignation. Or, particularly this sin of thy indignation, and all inordinate passions, thy swelling and storming at the will and ways of God, or at any serious advice given thee. 〈 in non-Latin alphabet 〉 .

Remember ] 1. Chron. XXVIII. 9. Prov. XXIII. 17.

thy Creator.] Heb. [chapter XII] [verse 1] Creators, Father, Son, and Holy Ghost. So God my Makers, Job XXXV. 10. The Makers of Israel, Psal. CXLIX. 1. thy Makers is thy husbands, Isaiah LIV. 5. God's created, Gen. I. 1.

youth ] Youth is slippery, prone to lusts and sensual pleasures, apt to put off the evil day far from them, to look on death and judgment as at a great distance; as evil men use to do, Ezek. XII. 27. Amos VI. 3. 2 Pet. III. 3, 4. Solomon here calls on them to remember themselves better, to mind God in the Spring of their age, to present the first-fruits to God, as young Samuel, Jeremy, and Timothy did; and not to leave and reserve the dregs and snuffs to God.

while the evil days ] Old age is very unfit to begin so great a work in. Old age will bring evils enough of its own besides.

While the Sun ] Before the sight of thine eyes grow dim. Or, [verse 2] before thy most delightful and pleasant things begin to grow unwelcome, unpleasant to thee.

The darkness of lights about them, as of the Sun, candles, torches, &c. Whence we need Spectacles.

Returning of the clouds after the rain, alludes to the winterly state of old age. In summer after rain, the clouds break up, and fair weather comes. Not so in winter. So in youth—Not so in old age—

nor the clouds return ] One grief comes upon the neck of another, as the billows of the sea wallow and tumble upon the back one of another. A proverbial speech, as Psal. XLII. 7.

the Keepers of the house ] The hands and arms. [verse 3] Some here take in the head, and ribs, and outward senses, and inward faculties; but not so properly.

strong men ] Thighs and legs. Here some take in the feet.

Grinders ] The teeth. They come not with us into the world. And they commonly leave old men before they go out of the world.

look out of the windows ] The eyes: out of the eye-lids.

darkened ] A further degree of dimness then that, ver. 2.

And the doors ] Old men shall shut the street-doers, shall stay within doors, because the weakness of their appetite, and digestion, when the sound of the grinding with the teeth was low, and doth cause them to eat little, and so weakens their bodies, to stir abroad. Others, by streets here understand those Pipes and passages, which are for the meat to go down to the stomach; and for the breath and air to go down to the lungs; which passages have doors and covers, which open, and shut: And these being weakened in old age, breed weakness of the body, and difficulty of swallowing, and of speaking. Those which stretch the words to the Hearing; or to the eye-lids; or to all the senses, seem to miss most of the true meaning.

doors ] Lips. When for want of teeth, the meat is rolled and ravelled in the mouth, and hath need of shut lips to keep it from falling out of the mouth.

at the voice of the bird ] Shall wake out of sleep at every little noise, through the badness of sleeping: and weariness to lie long in bed, by reason of little ease, and much pain and akings.

daughters of music ] That we can neither sing ourselves; nor be delighted with the music of others, 2 Sam. XIX. 34, 35.

afraid of that which is high ] To go up it, [verse 5] being weak, and short-winded. And fear stumbling at every little stone in the way. Both heights, and hollows, in the way annoy their goings.

almond-tree ] The gray-hairs; which some call the white flowers of the Church-yard.

grasshoppers ] Every light thing shall be a burden to them, who are now already become a burden to themselves.

and desire shall fail ] The lust of the flesh ( libido ) As also the lust of the eye, and the pride of life. In decrepit age all these desires die, though they reigned and raged in him before.

long home ] The grave, his own house, and long home; Nox est perpetua Vna dormienda, Isaiah XIV. 18. never to return hither again, Job VII. 10. But long to abide there, till the Resurrection-day.

mourners] Jer. IX. 17. [verse 6] and XXII. 18. Amos V. 16. See Job III. 8.

silver cord ] The marrow of the back-bone; be loosed, or lessened and contracted; whence old men grow crooked and bending in the back. Some take this for the sinews, which are the ligaments of all the members; and are loosened by cold humors, and palsy-distempers.

golden bowle ] The heart, the blood of it, or the pericardion, or the brain pan, pia-mater, and pericranion. Some understand this of the cista fellis, the gaul and choler, which easily breaks out in old men. Some of the skull, parted in the s • tures and seams of it: diseases grow round, as a bowle-golden, for the color and precious use of it in preserving the brains.

or the pitcher be broken at the fountain ] By fountain we may understand those principal parts, as the Heart, Head, Liver, from whence the vital supplies of spirit, heat, blood, sense, and motion are drawn into the body. By Cistern the same aforesaid; or those places of the body whereinto those vital supplies are drawn and conveyed. By the pitcher, and wheel, the veins, arteries, and sinews, which as subservient instruments do convey those supplies into the several parts of the body. Some understand by the pitcher, the bladder; and by the cistern, the belly; that neither duly perform their office: by the fountain or spring, the issuing forth of the water; the retentive faculty of the muskle at the neck of the bladder being broken, so that water, the urine issueth from him insensibly, without stay.

the wheel broken at the cistern ] The Lungs broken off from their motion of inspiration and respiration by phlegm from the stomach, stopping and stifling the Lungs. The Lungs are as the wheel transmitting the air in, and out, up and down: and when this free course is stopped, then follows rattling in the throat, and death after. The stomach is the cistern from all the body.

And the spirit shall return] Gen. II. 7. Joh XXXIV. 14, 15. [verse 7] And even the wisest Heathen have avouched the immortality of the soul; and a life of joy, or pain after this life ended, according to our carriage here. So Socrates, Plato, Cicero, Plutarch, Epicharmus, Euripides, Lucretius, Heraclitus, Virgil, and others.

Vanity of vanities ] He resumes and concludes his main Text, [verse 8] ater his large demonstration of it, by so many convincing arguments.

the Preacher was wise ] And moreover, [verse 9] because he knew how hard it is to work man to a firm belief of this maxim, That all these earthly things are but vanity, he heaps up in these few words of his conclusion many cogent arguments yet more to re-enforce the same; from his own wisdom, from his care to teach the knowledge of this principal lesson, his heed, his search, his ordering of it, and other Proverbs; from the delight and acceptableness of it; from the uprightness, and truth of it. All which as they may relate to his teaching, and writing in general; so more specially to the subject matter of this Book.

The words of the wise ] In this verse Solomon riseth higher, [verse 11] and comes up to the praise of the words of the wise in general, which is most appliable to the Word of God in the Scripture; the praise is from their power and efficacy; they are as Goads; as Nailes: And from their Authority, fastened • d managed by the Masters of Assemblies, the Preachers and Ministers; And the Word, and they, both given from one Shepherd, the great Shepherd of the Sheep, the Lord Jesus Christ. Yet some would make this understanding of this verse, That the Authors of these Collections compiled them together into one body under the name of Solomon, guided thereunto, and so given, by and from Zerubbabel.

by these ] and by no other; [verse 12] no human and vain words or writings, Psal. XIX. 11. These are sufficient. Some conceit that Zerubbabel speaks thus to Abihud.

Many books ] This most true in this age, if not more then any other. But these many, in comparison of the Scriputure, may well be called wast-papers. And much study in them is a weariness of the flesh.

The Conclusion of the whole matter let us hear ] The first word of this verse, [verse 13] rendered Conclusion is written in the Original with an extraordinary big letter; to put an extraordinary mark of Attention upon it. The meaning of the words of this, and the last verse, need no Explanation.

THE Song of Solomon.

A Song it is; as the title bears. Not an History, or a Prophecy: which conceit, while some have fancied to themselves to maintain the same, they have been driven, in their Expositions, forcibly as it were to ravish the Text, and to fall into sundry (I might say) ridiculous singularities and absurdities.

It is the Song of Songs, the chiefest of his 1005. Songs, 1 Kings IV. 32. the most excellent of all others: and that for Expressions, Mysteries, Purity and Holiness; but most for the Subject and Matter of it, which is sublime, divine, and Evangelical.

It is all a continued Allegory; full of Obscurities, as is confessed by all; somewhat the harder to understand by reason of so many diversities of understandings; somewhat the more difficult, because we meet here with diverse Hebrew words which are not found in the Scripure besides. It is all mystical; as many words, almost so many Mysteries: As is likewise said of the Apocalypse. And the Jews hereupon are said to forbid the reading of this Book among them till they came to thirty years of age.

Yet it appears to be an Epithalamium, a marriage-Song, a Song of Loves: Penned by Solomon, it seems in his younger years, and best times, not long after his marriage with Pharaohs daughter, whereunto he may haply allude in this Song; and long before his foul falls in his old age. But yet a greater then Solomon is here.

Here is Christ the true Solomon, the Bridegroom; and his Church, the Spouse. Here between them is set down all Rhetoric of Love; pathetical Compellations, affectionate Elogies, Passionate Expressions; all here pure and spiritual in this Celestial Poem: Here is nothing of Temporal, Carnal, or worldly mixture in it. The flowers and ornaments of Language in the Praises of Both, are not applicable to bodily or natural beauties, but to spiritual and supernatural. Here is hidden Manna; sancta sanctis; Pearls are not for swine. Here Solomon rips up, and rifles, as it were, all the rarities of Nature, to describe his sacred and supernatural mysteries. Yea, such is the matchless riches and sweetness of this Poem, and the subject of it, that though the storehouse of the whole world from both her spheres contribute to it, yet all is not sufficient: The richest earthly things are but gross and sensible illustrations of spiritual Majesty, and glory: They can serve but as mystical representations, as Emblemes, as Hieroglyphiks, as Manuductions, and Perspectives to Grace, and Glory. Here between Christ, and his Church are interchangings of mutual Praises, Gloriations, and Congratulations; of Zealous spiritual longings, and breathings of Loves, and Vowes, and Joyes; of acclamations, attestations and administrations. His divine and glorious excellencies in himself, and rich bounties and blessings to her; and her precious heavenly graces, and endowments, ornaments, and privileges by him, in an high character, in lofty and stately sayings and similes, are portraied and laid out to the life, by her, and by him. And yet withal, her failings, and recoveries; and his withdrawings thereupon, and returnings, are not omitted

And lastly, she being never satisfied with his Love, out of the unquenchable flame of her affection, she doth beg still a more intimate Union, and communion with him, and a perpetual fruition of him, for herself; and for all her members that yet knew him not: And that he would hasten his last coming, for the full finishing of all, and her enjoyment of him in Vision Beatifical in the Life of Glory. In all these Interlocutions betwixt them; she speaking nine times. He seven times; And both jointly together the same things, as in a Chorus, two times; In a word, There are such divine raptures as are able to fire the holy affections of the sons of men

Let him kiss me, [chapter I] [verse 2] &c. ] The speech of the Church, the Spouse, to Christ, the Bridegroom, to the 8. ver. set forth in her wishes of his love, in expressions of the worth of it; of his sweet smelling graces, and the powerful virtue of them in her and in others, in his rich and gracious provisions for her; in her Vindication of her own deformities; and defects against the envious and uncharitable censures of others concerning her; and in petitioning him for further counsel and direction.

If thou know not, &c. ] Christ his Reply, [verse 8] in the four next verses; granting her last request; with gracious and great commendations of her, and rich promises made unto her.

While the King, &c. ] The Church in this, [verse 12] and the next verse returns the fruits of Christ's love and bounty, magnifying by similes his gracious goodness to her; and declaring what her cate shall be to keep and indeere him to her.

Behold thou art fair ] Christ here in this, [verse 15] and the next verse congratulates his Church; Praising again, and so cherishing his lovely graces in her: and their joint flourishing fertility and felicity.

The beams, &c. ] Both Christ; [verse 17] and his Church, join here together in a symphonie, as in a Chorus, and with united delight, do extol the parts and fabric of their spiritual house and happiness.

I am the rose, [chapter II] [verse 1] &c. ] Christ's speech, in the two first verses; characterizing both himself, and his Church; who, and what they are.

Sharon ] A fertile and pleasant region, lying in the Tribe of Gad, beneath Mount Lebanon, not far from Bashan, 1 Chron. V. 16. There had David his herds of cattle fed, 1 Chron. XXVII. 29. It is coupled for excellency with Carmel, Isaiah XXXV. 2. it is supposed to be the same with Lesharon mentioned, Josh. XII. 18.

Lily ] Christ here both Rose and Lily, ch. V. 10. Mat. IX. 29. And in that Christ here doth so commend himself, it is for our sakes; that we might take notice of his excellencies, and fall in love with him.

thorns ] These thorns Christ makes useful to his Church; [verse 2] to prick and let out her ill humors; to hedge her in and keep her within compass. See Judge. VIII. 16.

As the apple-tree, &c. ] The Churches speech, continued to the end of this chapter. And in all the next chapter, uttered sometimes of Christ, and sometimes to Christ. Declaring his praise and preciousness in himself, his loving dealings with her may ways; his speech to her, so sweetly and affectionately inviting her unto him. And withal expressing her delight in him, and that she is sick of love towards him: charging others not to distrub him: and joying in her interest in him, & petitioning him for his speedy approach and presence. And all this in this second chap.

trees of the wood ] Wild, fruitless trees, [verse 3] or trees of hedge-fruit. But in Christ is alsufficiencie for us, Col. I. 19. John I. 16. Col. III. 11.

banqueting house ] Of inward consolations through peace, [verse 4] and joy in Believing, and the comforts and graces of the Spirit: and that by the means of his Word and Ordinances.

Flagons ] Large measures of that wine in Christ's banqueting house, [verse 5] or wine-seller, ver. 4.

apples ] Such as fall from Christ's apple-tree, ver. 3.

sick ] Ever & sinking swooning with a love-qualme, through excess of love, & exuberancie of spiritual joy in Christ, such as she could hardly stand under, but that the raptures and ravishments thereof, the ecstasies thereby, do even overwhelm her spirit, Ephes. I. 18. and III. 19.

His left hand, &c. ] Christ himself relieves my sickness, [verse 6] supplies my desires, fulfils my joy, prevents your help and comfort, or at least, works with it effectualy. Christ circleth his Church with all healing, all comforting embracements.

by the Roes, &c. ] By the things most dear and precious to you: [verse 7] as these are to Shepherds. As ever ye love anything, and desire it may not perish, disquiet him not. Or rather then disturb him, abide ye from him, abide without doors, with the Roes and Hinds of the fields; as some make the meaning to be.

until he please ] until he waken of his own accord. Be not overhasty with him, to disease or displease him; but hold out in faith and patience; Let him take his own time, who is a God that waiteth to be gracious, Isaiah XXX. 18.

The voice, &c. ] She being sick with pangs of love, [verse 8] lay lingering and listening, hankering, and hearkening after her beloved; and behold here she hears his voice, John X. 3, 4. And sees him coming; so as neither mountains, nor hills; her enormities, or infirmities; or the worlds oppositions and emnities shall hinder his coming.

behind our wall ] He is come so near. [verse 9]

looketh forth ] Or, looketh in. Thus he returns, and comes by degrees. Never far off, or staying long absent, upon her seeking and longing after him. Yet the full enjoyment and fruition of him is reserved for the life to come, 1 Cor. XIII. 12.

in the clefts of the rock] Jer. XLVIII. 28. [verse 14]

in the secret places of the stairs ] for secrecy and security; or for conscience of infirmity and modesty.

my Beloved is mine, &c. ] She is sure, [verse 16] and speaks it boldly, 1 John IV. 16. 1 Cor. VI. 17.

he feedeth ] Though before, and at such a time, she knew not, Ch. I. 7. yet now she knows, and can tell it to others.

In this Chapter the Church implying Christ's departure from her, occasioned by her own negligence and security; sets forth her diligent scrutiny, and search for him; her finding of him; her dutiful care, and behavior towards him, and holy gloriation in his Majesty, and beauty; which she inciteth others to mind and magnify.

By night ] Even night after night. [chapter III] [verse 1]

I fought ] Sought and sought, instantly & earnestly, Jer. XXIX. 13. She longed, as David did, 1 Chr. XI. 17. Counts all but loss and dung in comparison of Christ, Hos. V. 15. Psal LXXVIII. 34. Isaiah LXIII. 15.

but I found him not ] We are faulty: And yet withal too hasty; we antedate the promises; and are ready to complain of Christ's delay, though procured by ourselves.

I will rise ] An holy, [verse 2] and resolute determination.

now ] Presently, without losing any opportunity; while the day and time of grace lasteth: Delays are dangerous, Hos. V. 6. Prov. I. 28. John VII. 34. & VIII. 21. And too many sluggishly use them, as Pro. VI. 10.

the city] Jerusalem, where the Temple, Priests, and Ordinances were: Jesus was found there, Luke II. 46. Psal. CXXII. 4.

a little that I passed from them ] From the Watchmen, [verse 4] the means, and Ordinances; that the finding might not be attributed to the excellency of the means; but unto God, 1 Cor. III. 6, 7. Rom. IX. 16.

I found him] Hos. VI. 3. Mark VII. 24, 25.

would not let him go ] As, Gen. XXXII. 26. Job XIII. 15. Rom. VIII. 35.

Who is this] Chap. VIII. 5. [verse 6] There spoken concerning the Church. See the Observations there. And so possibly it may be spoken here. Or else spoken by the Church, concerning Christ; as the words following all along do seem to imply; she continuing her high expressions, and continual ascensions in her affection to Christ. The words following seem to me to be straitened by Commentators, and tied to more particular senses and applications, then in their general meaning they need, or will well bear. The Church pleaseth under the Person and Parable of Solomon, and his glory, in his Bed; in his bed-chamber-warders, or Esquires of his body; in his Charet; in his Crown in the day of his Espousals; and in their descriptions; to typify, and magnify the glorious state of Christ her Bridegroom, in all his braveries.

Christ here in a great part of this Chapter, amplifies the Praises, and the Graces of his Church, by elegant similes and ornaments of speech, not applicable to bodily, but to spiritual beauty. And proceeds to admonish and dehort her from unworthy society and communion which he urgeth by fresh praises, and vows of love. To which she makes a brief Reply, by desiring to be made fit for those Praises and future affections, by the work of his Spirit; and that he may come to enjoy them in her.

fair ] Christ here interchangeably seems, [chapter IV] [verse 1] as it were, wrapped and ravished, and altogether enamored with his beautiful Bride; sets her forth in all her parts, in her eyes, hair, teeth, lips, temples, neck and breasts, in that fairness, and comeliness, which indeed he himself hath put upon her, Ezek XVI. 14.

no spot in thee] Ephes. V. 26, 27. Apoc. XIV. 5. [verse 7] Not such as Jude ver. 12. and Deut. XXXII. 5. no Leopard-spots: none that God will so account; though in many things we offend all, James III. 2.

Shenir and Hermon] Deut. III. 9. 1 Chron. V. 23. [verse 8] Of Hermon, see the Observations on Psal. LXXXIX. 12.

a fountain sealed ] For preservation from pollution, [verse 12] and for the excellency of it, John IV. 14.

a fountain, &c. ] Or, Oh fountain, &c. [verse 15] For some make this the Churches speech to Christ, acknowledging, that for all she is, or hath, the entire praise belongs to him alone, is derived from him, Psalm LXXXVII. 7. John XV. 5. Isaiah XXVI. 12. Hos. XIV. 8. Psalm CXV. 1.

Awake ] The Church prays, [verse 16] and accordingly believes, that these winds, the besomes of the world, may ever blow to the good of the garden, Christ's Church, for her fruitfulness, that Christ may come and reap the pleasant fruits thereof, 1 Cor. IX. 7. He and she, make both one mystical Christ, 1 Cor. XII. 12.

Christ pleaseth to grant the request of his Church, and cometh, and accepteth her entertainment; yea, and bringeth his friends with him, and feasteth them, verse. 1. But this kindness, it seems, is not so well improved by her as it deserved, but she is surprised by another fit of drowsy negligence, and tepidity; and so she is brought into a fresh danger of losing him, who after much patient waiting, knocking, and calling upon her, and her unkind answer thereunto, becomes angry; and being not received when he tendered himself, departs displeased, and is hardly reconciled, though she testify much care and importunity in seeking him, and therein suffereth losses, and wounds for his sake; And chargeth others to tell him that she is sick of love.

I am come, [chapter V] [verse 1] &c. ] Christ so readily answers and grants the Churches Prayer, Psal. CXLV. 19. and XX. 4. and XXXII. 5. and XXXIV. 15. Isaiah LXV. 24. Dan. IX. 20,—23. She seeks not him in vain, Isaiah XLV. 19.

eat O friends ] The holy Angels; or Saints on earth rather, Isaiah XLI. 8. John XV. 14. James II. 23.

abundantly] Ephes. V. 16.

I sleep, [verse 2] but, &c. ] The Churches infirmity. As, Matth. XXV. 5. and XXVI. 41. she lets fall the watch of the Lord; and so sins away her inward peace, as David did, Psal. LI.

It is the voice, &c. ] She soon hears the first call and knock; as being half awake; awake in the hidden man of the heart.

Knocketh] Apoc. III. 20. Micah. VI. 9.

my locks with the drops ] Thus Christ stands bare-headed, as with cap in hand, and that in foul weather too, suing, wooing, and begging admittance; and yet must go look another lodging.

I have put off my coat] Luke XI. [verse 3] 7. A silly excuse; and yet worse then so, in seeking to mend one fault by making another. Thus the flesh is both weak and wayward: But it is to be served, as Paul doth, 1 Cor. IX. 27. And as he adviseth others, Rom. VI. 12.

how ] Why, easily enough: It had been no such great matter. Sin and shifting came into the world together. Look to that, Heb. XII. 25. and chap. II. 3. Lest refusing this Call, they hear that Command, Matth. XXV. 41.

by the hole ] Christ herewith is offended and gone, [verse 4] ver. 6. Seemes minded, as Mark XIV. 41. and Ezek. III. 27. Yet even then he leaves a sweet remembrance behind him.

my bowels ] She had no rest in her spirit; her bowels earned towards him; her heart asked and quaked for the unkindness she had offered him: she sorrowed according to God, or as God would have it, 2 Cor. VII. 9.

I rose up ] She better bethinks herself, [verse 5] she starts and stirs, and she leaves her bed of carnal security, would mend her former fore-thought negligence.

dropped with myrrh, ] Testimonies and tokens of his sweetness left behind him, where his hand had been; with a secret instinct to attract her, as the Loadstone doth the Needle: that did whet, edge, steel her affections towards him; and wrought her to that resolution, Hos. II. 7.

I opened ] Better late then never. [verse 6]

was gone ] She had presumed too much of his patience, and abused it, Micah