Annotations Upon the Books of Poetry

CHAP. XXX.

Vers. 1. THe words of Agur the son of Iakeh, even the prophecy, &c.] Many of the Hebrews hold that it is Solomon that is here called Agur : But because the reasons which they give from the signification of these words, Agur the son of Iakeh, are extremely forced, & because the style of this chapter is so different from that of Solomon's Proverbs, and because that which follows verse. 8. Give me neither poverty nor riches, feed me with food convenient for me, is so unsuitable to Solomon's condition, a Prince so glorious & great, & upon whom God bestowed such abundance of wealth; there is no question to be made but that this Agur the son of Iakeh was some other man, that was famous for his eminent wisdom, and that given him by the special inspiration of God's spirit, it may be in the days of Solomon (though that be the more questionable, because he is not named amongst the wise men of his time, 1 Kings 4.31.) or rather in the days of Hezekiah, whose servants collected all the last recited Proverbs from the beginning of the 25. chapter unto this place; & so his Proverbs are here added together with Solomon's. Nor need it seem strange, that these sayings of his are called a prophecy ; because, as teaching is often in the Scripture termed prophesying, so any holy doctrine, especially when given by divine inspiration, may be called a prophecy. The man spake unto Ithiel, even unto Ithiel & Vcal ; who were certain men in those times to whom he delivered these following instructions. I know that several of our best Expositors do hold that by Ithiel and Vcal here Christ is meant, Ithiel being equivalent to Immanuel, & so signifying the union of two natures, the divine & human, in the person of Christ, as likewise God's gracious presence with us in & through the Lord Christ; only they say Immanuel signifieth God with us, & Ithiel by a nearer application, God with me ; & Vcal importing Christ's omnipotency, because the word signifieth, I shall prevail. But for my part, I see no clear ground in these words for this great mystery, but do rather understand the place plainly thus, that this Ithiel & Vcal were the friends or the disciples of Agur, or it may be his sons, or his scribes, to whom he dictated all that followeth in this chapter.

Vers. 2. Surely I am more brutish then any man, &c.] To wit, in & of myself; in regard of any knowledge that I have attained by mine own endeavors, I am the simplest of men; others have more knowledge then I have: and have not the understanding of a man ; that is, the understanding wherewith man was at first created, or which is requisite for man, or the understanding of any mean ordinary man. And it may indeed well be, that Agur was some mean unlearned man, & that the wisdom he had was by the extraordinary revelation of God's spirit; as it was also with the prophet Amos, chap. 7.14, 15. I was a herdman and a gatherer of sycomore fruit ; &c. As for the scope of these words, some conceive that Agur being desired by Ithiel & Vcal to inform them in some matters of high concernment, or to resolve them concerning some difficult questions, or generally to impart unto them some of that great wisdom which God had conferred upon him, he first gave them this modest answer; not unlike to that of Socrates, Hoc tantum scio, quod nihil scio : as if he should have said, Alas, why do you seek these things of me, that am the simplest of men, & am ignorant of many things that it were fit I should know? Again others hold, that being to propound certain hard questions to them, that were above the reach of man's understanding, therefore he begins with this acknowledgement of his own weakness and ignorance; & that to show, that men are not to weary their minds with a curious enquiry into such high questions, but modestly to keep themselves within the bounds of the Scripture, contenting themselves with the knowledge of those things which God hath there revealed to them. Or rather lastly, his drift seems to be, in the beginning of his speech to lay down this conclusion, that both himself & all other men are naturally ignorant of all saving knowledge, & can no otherwise attain it but by the revelation of God in Christ, as he hath manifested himself in his holy word. And to the same purpose is that which followeth.

Vers. 3. I neither learned wisdom, &c.] Some understand this first clause of the knowledge of men in natural & civil things; & so they conceive that Agurs purpose therein was to show, that as he knew very little by his own natural understanding, so neither had he been trained up as a scholar, for the learning of such kind of wisdom by the instruction of others; and that therefore he was not fit to teach others, that had not been himself formerly taught by others. And then for the second clause, nor have the knowledge of the holy, that they understand of the knowledge of the angels, who are called the Saints or the holy ones, Dan. 4.13, 17, & 8.13. or of the holy prophets in former times; and so they conceive the drift of these words to be all one as if he had said, that considering the weightiness & difficulty of those things he was to speak of, he could not but acknowledge his own insufficiency, such things being fitter to be discoursed of by angels, or by the holy inspired prophets, then by him. But I conceive both clauses are to be understood of true saving wisdom & knowledge: I neither learned wisdom, nor have the knowledge of the holy ; that is, I have not learned heavenly wisdom by the instruction of worldly men, nor have I by mine own reason, & understanding, & study, attained the knowledge of the mysteries of salvation, the knowledge of the holy, those saving holy truths which are revealed in the holy Scripture, & which all the saints, & they only, do attain.

Vers. 4. Who hath ascended up into heaven, or descended? &c.] That is, Who is it that doth by his Providence govern all things both in heaven above and in the earth beneath? or rather, Who hath been able to go up into heaven, to see what is done there; or to know what God hath there determined concerning the way and means of man's salvation? and who hath then descended again, to tell what he hath seen there, or to make known unto others the counsels of God concerning man's salvation? It is as if he had said, surely no mere man ever did this: It is as possible for man with his body to climb into heaven, and then to come down again, as it is for him to know all the creatures in heaven and earth, or much more to rule and govern them, or, as it is for him to understand of himself, or by his own power, the way and means of life eternal: It is only God that hath all the creatures at his beck and command, and that therefore exactly understands them all; and it is God only that can reveal to man what he hath from all eternity appointed concerning the way of man's salvation. So that the drift of this passage is, to show how poor and weak and brutish man's knowledge is, in comparison of God's; or how impossible it is that man should understand anything of true wisdom, unless it be by revelation from God in Christ. And it may well be that with respect to this place, Christ used that expression concerning the impossibility of man's attaining the saving knowledge of heavenly mysteries, unless they were by him, who came out of the bosom of the father, revealed unto them, John. 3.13. And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man, which is in heaven. Yea and to the same purpose are the following Questions. Who hath gathered the wind in his fist? that is, Who hath the winds absolutely at his disposing, so that he can hold them in or let them loose at his pleasure? Who hath bound the waters in a garment? that is, as in a garment: which may be meant both of the waters in the clouds, which are as a black mantle, wherewith the heavens are sometimes covered, & wherein the waters are bound up, that they may not all fall down together suddenly, but may be distilled down by little and little, as through a strainer; & likewise of the waters below, as namely the waters of the sea, which are there held within the sea-shoares by the special Providence of God, as with a garment, (for which see also the Note Job 38.9.) or the waters in the earth, which are there covered & bound up as in a garment, & so are strained out here & there in springs & fountains. Who hath established all the ends of the earth? that is, Who hath caused the whole globe of the earth from end to end every way to stand fast in the midst of the air, without anything to support it? or, Who hath settled the sea-shoares so fast & sure, that they are not overborn by the sea, notwithstanding the raging billows thereof do with such violence beat upon them? What is his name, & what is his sons name, if thou canst tell? As if he should have said, Tell me who it is; name me the man, if thou art able, that hath done these things: or, if such a man there hath been, only he is now dead, tell me then any of his sons or posterity that are descended from him. And the question doth doubtless imply a vehement negation, that there was never any but God, & the only-begotten Son of God, that could do these things: whose name must needs be ineffable, because his offense & being is incomprehensible, which shows that the scope of all these Quere's is, to imply, how brutish the knowledge of man is in comparison of the wisdom of God, whereby he hath done, and doth daily such wonderful things, and so far above the reach of our understanding; and that therefore the only way for men to attain wisdom is, not curiously to search into those things which are above their reach, but humbly to seek it from God in Christ.

Vers. 5. Every word of God is pure, &c.] See the notes Psal. 12.6. & 119.140. Having shewn in the foregoing verse, that God in Christ is the only fountain of all true wisdom, this is added to show, that God hath in his word, the unquestionable foundation of faith, revealed this wisdom unto us, and that here therefore we can only attain the saving knowledge of God and of Christ. He is a shield unto them that put their trust in him ; that is, to them that having attained the true knowledge of him do thereupon put their trust in him, & in the sure promises which in his word he hath made to them.

Vers. 6. Add thou not unto his words, &c.] As namely, by pretending any revelation from God, by canonizing any human writings, or by misinterpreting the Scriptures, & so affirming that to be the word of God which indeed is not. And observable it is, that Agur makes no mention here of the sin of diminishing ought from God's word, as Moses doth Deut. 4.2. which was doubtless because men are most prone by false glosses & wresting of it, to add unto it. Lest he reprove thee ; that is, Lest he severely punish thee, to wit, for thy sauciness & presumption in falsifying his word: & thou be found a liar ; namely, when God shall discover thy forgeries & impostures.

Vers. 7. Two things have I required of thee, &c.] To wit, two things particularly & principally, as most needful both for God's glory & his own good: deny me them not before I die ; that is, as long as I live in this world; for so it is in the Original, withhold them not from me before I die.

Vers. 8. Remove far from me vanity and lies, &c.] By vanity may be meant all vain courses, as Idolatry, (see the Note 2 Kings 17.15.) or pride, or covetousness, & such other sins as carry men greedily to seek after, or to glory or delight in the vain things of this world, (see the Notes Psal. 4.2. & 24.4.) yea all kind of sin and wickedness whatsoever; see the Note Job 31.5; & by lies, all errors in judgment, & evil thoughts concerning God, all false dealing either by word or deed, all perjury, craft, cozenage & hypocrisy. And by desiring that God would remove these far from him may be meant, that God would pardon him, & not lay these to his charge, & likewise that he would sanctify him, & purge him from these corruptions, & not suffer them at any time to prevail against him. And this is the first of those two things mentioned in the foregoing verse which he had desired of the Lord, which is concerning the immediate good of his soul. And then the second followeth in the next words, which is concerning his outward estate, yet with reference to his spiritual welfare, Give me neither poverty nor riches, &c. And therefore this must be supposed to be desired only conditionally, so far as might stand with God's good will & pleasure, & might prevent his sinning against God. I know some Expositors hold, that the two things which Agur desired of God are both comprehended in that first clause, Remove far from me vanity and lies ; & that the following words are but added by way of amplifying his requests herein. But the former Exposition of the words is far the clearer.

Vers. 9. Lest I be full, &c.] That is, say some Expositors, Lest being rich I gluttonously fill myself; for this indeed is usually the cause of men's running out into many enormities; or rather, Lest I come to live in great abundance of all things: and deny thee ; to wit, either 1. by trusting in my wealth, rather then in thy protection, which would be a manifest denial of thee, and making my riches my God; or 2. by refusing to obey thee: and say, Who is the Lord ? that is, and so carry myself as if I owned no God, at whose command I was bound to withstand mine own carnal desires. This first part of the verse may be read, Lest I be full, and bely thee, &c. that is, Lest being full I live so wickedly, that thereby implicitly I call false aspersions upon thee, as if my plenty came not from thee, as if I were not bound to serve thee, and that there were no comfort in thy work or ways, &c. Or lest I be poor, and steal, and take the name of my God in vain ▪ that is, lest by my poverty I be tempted to steal, and by perjury or any other way of wickedness to seek to help myself; or, lest I steal, and then forswear myself, to conceal my theft; or, lest by the every, or any other looseness of life, I should cause the name of my God, that is called upon by me, to be blasphemed.

Vers. 10. Accuse not a servant unto his master, &c.) To wit, wrongfully, out of hatred, or any other evil intention, rashly, & out of a tattling humor, or for every light fault & trivial occasion; thereby incensing his master to deal roughly with him, whereas he ought rather to be pitied for the misery of his servile condition. Because it cannot be judged evil to make known to masters the offenses of their servants, when they are very great, & when it is done with a good intention both to the master & servant, therefore this precept must be understood with these limitations. Lest he curse thee ; that is, say some Expositors, lest he, by way of revenge & recrimination, speak some evil of thee, or discover some secret offense of thine: & thou be found guilty ; that is, & so thou art thought to be guilty, yea, it may be, mayest be found to be guilty of the evil he layeth to thy charge, & so art accordingly punished for it. Or rather thus, Lest he curse thee ; that is, wish any evil to thee, or pray to God to pour out some curse upon thee: and thou be found guilty ; that is, and so God, judging thee culpable for this thine accusing of a poor servant, do accordingly inflict some judgment upon thee, it may be the very curse, which such a servant hath wished might fall upon thee. Now this may be applied to all other inferiors: and the drift of it may be to teach us, that we should be very tender of adding to the misery of them that are in an afflicted condition, that we should not encourage ourselves to wrong the poorest, but should endeavor to live peaceably with all, and to maintain peace amongst all, so far as we are able.

Vers. 11. There is a generation that curseth their father, &c.] That is, There is a company of wicked wretches) a brood (as it were) or race of them, proceeding from one age to another, (see the Note Psal. 24.6.) that stick not to curse their own parents; see the Note Lev. 20.9. In the sequel of this chapter, the wise man gives us, together with other sentences intermixed, six Quaternaries, as I may call them, wherein the better to help the memory, & the more to affect the min • s of those that read them, he joins and compares together, some four things that are in some common respect very notable: And so here in the first place he reckons up four sorts of notorious wicked people, implying, as I conceive, the same that Solomon doth elsewhere express chap. 6.16. namely that they are above other sinners, most abominable to God, & mischievous in the world.

Vers. 14. There is a generation whose teeth are as swords, &c.] This is meant of those that devour & destroy the poor by their false slanders, or any other way of cruel oppression; see the Notes chap. 12.18. & Psal. 57.4. And these are mentioned in the last place, as the worst of those four sorts of notorious wicked wretches that are here compared together.

Vers. 15. The horseleach hath two daughters, crying, Give, give, &c.] That is, she hath two forkes in her tongue, wherewith she first pricks the flesh, either in men or beasts, and then sucketh the blood, and is indeed never satisfied, Some understand this mystically, as that by the horseleach is meant the devil, or natural concupiscence: and so like wise they interpret in a spiritual sense all that followeth in this and the next verse; wherein they take liberty to themselves severally, as in such Expositions all men may do, according to their several fancies. But I conceive the drift of Agur in these words is only this: Having spoken in the foregoing verse of a generation of men that were insatiable devourers of the poor, in this & the following verse he mentions several things in nature, to which for their infatiable greediness they may be justly compared; as first the horse-leach with her two daughters, and afterwards to four other things mentioned in the following verse, to which he makes way in the last words of this verse, There are three things that are never satisfied, yea four things say not, It is enough.

Vers. 19. The grave, &c.) See the Note chap. 1.12: and the barren womb ; which is reckoned amongst those things that are never satisfied, either because barren women are so exceedingly desirous of children, that nothing else can quiet their desires, as we see in that of Rachel, Gen. 30.1. Give me children, or else I die ; or because such are usually most violet & unsatisfiable in their lust, as we see in common strumpets, that are for the most part barren: the earth that is not filled with water ; that is, that drinketh in all that falls upon it, & is never so full but that within a while it is ready to receive more; even in an over-wet year, when it is glutted & made drunk with rain, so that it vomits it up again, yet within a while it will chap & chawne, & as thirstily gape for water, as if it had had no watering before; Noah's flood could not satiate this thirst of the earth: or it may be meant of dry and sandy ground, which will drink up abundance, so that presently no drop thereof will be to be seen: and the fire that saith not, It is enough ; to wit, because it never leaveth burning, as long as it hath any fuel to feed upon. Now all these are mentioned, to express the insatiable desires of covetous oppressors: see the foregoing Note.

Vers. 17. The eye that mocketh at his father, & despiseth to obey his mother, &c.] It is as if he had said, They that can, when they look upon their parents, deride & mock them for anything which they judge despicable or ridiculous in them, yea though it be but with a scornful winking with the eye, or any other contemptuous look: the ravens of the valley shall pick it out, & the young eagles shall eat it ; that is, they shall be brought to the gallows, or cast forth without burial. And this expression the wise man here useth, because indeed crows are wont first of all to pick out the eyes of any dead carcases. As for these words; the ravens of the valley, or, of the brook, as it is in the margin, either thereby are meant young ravens, agreeable to the following clause, & the young eagles shall eat it, & that because ravens are wont to build their nests in valleys & near to brooks & rivers; or else this phrase is used, because ravens, being of a hot constitution, do usually frequent valleys where there are brooks and rivers, and therefore we see 1 Kings 17.3, 4, the place where Elijah was sent to be fed by the ravens, was by the brook Cherith; and it may be also because they used to execute malefactors in valleys and desolate places. However this seems to be added with reference to that first generation of vile wretches, mentioned before verse. 11.

Vers. 18. There be three things which are too wonderful for me, yea four which I know not. ] That is, they are above my reach, and which I cannot by any means discover or know.

Vers. 19. The way of an eagle in the air, &c.] To wit, because no sign of that place in the air through which she hath flown can possibly be discerned. And though this be true of the flying of any bird in the air, yet the eagle is particularly mentioned, because she flieth so high and so swiftly: the way of a serpent upon a rock ; because there she leaves no print behind her, as she doth when she glides away in the dirt or dust, nor anything else whereby it may be known which way she went, not so much as any slime as worms and snails do: the way of a ship in the midst of the sea ; because though the ship at first leaves a kind of path or surrow behind her, yet in the twinkling of an eye the waters will close together again, so that it cannot be seen where she hath gone, especially by one that standeth far off on the shore: and the way of a man with a maid ; to wit, when she is won to be unclean with him; and that because they are wont to carry it so slily and closely, and afterwards to dissemble the matter with so much cunning and impudence, that many times they are never suspected, at least it is not possible to convince them of unchastity. Thus I conceive of the meaning of this place; and that the drift of it is to teach parents narrowly to watch over their children in this regard. And some conceive that this, passage is added, with reference to that second generation of wicked men before-mentioned, to wit, those verse. 12. that are pure in their own eyes, and yet are not washed from their filthiness. I know that by some another exposition is given of these words: as namely that the many cunning ways and enticements, whereby young men are wont to obtain their desires upon young virgins, though never so watchful over themselves, and never so warily kept by others, are not to be known; no more then how an eagle can fly so high in the air, or how a serpent can without feet climb up upon a rock, or how a ship can be so tossed in the seas, and yet ride it out, and not be drowned. But the first exposition is far the clearest and most generally approved.

Vers. 20. Such is the way of an adulterous woman, &c.] That is, so close and unknown: she eateth, and wipeth her mouth, and saith, I have done no wickedness ; that is, she satisfieth her unclean desires, and then looks so demurely, and carrieth it away with a brazen face, as if she had done nothing amiss; being herein like some liquorish filching children or servants, that in secret eat what they should not, and then wipe their mouths, that nothing of what they have eaten may appear.

Vers. 21. For three things the earth, &c.] That is, the inhabitants of the earth: is disquieted ; to wit, with anger, grief and fear; they raise great troubles both in families and commonwealths: and for four, which it cannot bear ; that is, which men are not able to endure, because they are so absurd, and contrary to all reason, and every way intolerable. Yet it may be spoken of the earth itself by way of an hyperbole, to wit, that the earth itself may even tremble and shake because of these things, and as not able to bear such kind of persons, may be ready to open her mouth and swallow them up. What these four insufferable things are, he sets down in the two following verses; two that concern men verse. 22. and two that concern women verse. 23. And because they are all the effects of pride, that which some have noted may seem the more probable, namely, that this passage is added with reference to that third generation of wicked wretches, mentioned before verse. 13. whose eyes are so exceeding lofty, &c.

Vers. 22. For a servant, when he reigneth, &c.] To wit, because such are unfit to rule, and people are very prone to murmur, and to rise up in mutiny against such men's government: and a fool, when he is filled with meat ; that is, say some, a wicked man that is given to gluttony & drunkenness; or rather, a wicked wretch living in a prosperous & plentiful estate, because such are prone to carry themselves foolishly & insolently, & thereby to stir up many quarrels & uproars. But see the Note chap. 19.10.

Vers. 23. For an odious woman when she is married, &c.] That is, a woman of odious qualities, that for her pride & frowardness, or other vile qualities, is worthily had in detestation in a manner by everybody that knows her: for such an one, if once she be married, will quickly show what metal she is made of; her husband must do whatever she will have him, & an insufferable burden she will be to all his relations: especially if once her husband begin to hate her, & to deal any way roughly with her; for then she will grow intolerable, and will raise endless and unquenchable quarrels & troubles amongst them. As for the last of these insufferable evils mentioned in the following words, and an handmaid that is heir to her mistress, though thereby might be meant a maid-servant, that is by her mistress appointed after her death to inherit her goods (for such indeed are many times insolent enough;) yet because she is mentioned in the last place, as the most insufferable of all the four, it is more probably thought that the wise man intends hereby, either a hand-maid that is taken into her mistresses place, her mistress being cast out of doors, or at least, neglected & disregarded, (for such a one doth commonly grow so insolent & injurious, that neither children nor servants, nor at last the husband himself, are able to abide her) or rather a hand-maid that after her mistresses death is married to her master, & so comes to possess all that before her mistress did enjoy: & that because children & servants will scorn to be brought into subjection to such an one; & besides, such wives, raised so suddenly from a servile condition, are usually wont to swell and grow proud, nor are any commonly more costly, more turbulent and imperious then they are.

Vers. 24. There be four things which are little upon the earth, but they are exceeding wise. ] The drift of this passage may be, not only to set forth the wonderful power & wisdom of God, in the strange acts of wisdom that are done by these little creatures: but also to teach us by them, 1. that we ought not to be proud of our wisdom & knowledge, since even in many things of this nature we may find ourselves out-stripped by the meanest of the creatures; & 2. that bodily strength tends not so much to the prospering of endeavors, as wisdom doth; and that therefore those that are weak ought not to be despised by others, nor to be discouraged in themselves, or, under a pretence of feebleness, to neglect any business that belongs to them.

Vers. 25. The ants are a people not strong; yet they prepare their meat in the summer. ] In these creatures we are taught diligence and providence, and that especially with respect to those things that concern life eternal. But see the Note chap. 6.6.

Vers. 26. The conies are but a feeble folk; yet make they their houses in the rocks. ] In these we are taught 1. that the hardest things may be effected by constant labor; & 2. that wisdom should teach us, as to provide betimes an habitation for ourselves, especially in heaven, against the time we must leave the world, so also to provide for the safety of ourselves & children, & to secure ourselves, as far as we are able, against all wrong and injury, & that especially by making the Lord our rock of refuge.

Vers. 27. The locusts have no king; yet go they forth all of them by bands. ] To wit, some going one way, & some another, like so many several squadrons or bands of an army. And hereby men are taught, that needful and good things ought to be done, though they be not enjoined by authority; & that concord & unanimity amongst men, yea the association & combination of men in lawful things, is very useful and commendable.

Vers. 28. The spider taketh hold with her hands, &c.] To wit, on the thread she hath spun, & therewith she weaves her web, & builds her house: and is in kings palaces ; which is noted, to show the art & industry of this little creature, in that she builds her house & spreads her nets even in kings palaces: though their rooms be often high & lofty, yet she makes a shift to get up to those roofs & battlements, & there takes up her dwelling; & though their palaces are much frequented, & often swept & cleansed, yet will she find a time to build her house there. And hereby men are taught, either 1. not to shrink from doing what belongs to them to do for fear of the greatest; or 2. not to be discouraged with the difficulty of any undertaking, & that because by art & industry any enterprize may be effected, though never so many obstacles lie in the way; or 3. to know that the meanest men may by diligence & worthy enterprises attain to highest places of honor; according to that chap. 22.29. Seest thou a man diligent in his business? he shall stand before kings, &c.

Vers. 29. There be three things which go well, yea four are comely in going. ] These patterns of comeliness in going are propounded, to teach all sorts of people to walk orderly & decently, according as is seemly for men in their places, that their deportment of themselves be with all gravity and comeliness; and that especially in regard of magnanimity, as the following instances do import, even that men should not dishonor themselves with any base cowardice, but proceed on constantly & courageously in every enterprize they undertake. But yet I conceive that this is principally propounded with respect to magistrates, because the following instances do most fitly resemble them, as we may see in the first mentioned verse. 31. which is the lion, that is usually termed the king of beasts; and so in the rest.

Vers. 31. A grey-hound, &c.] Or rather, A horse, as it is in the margin of our Bibles; for indeed there is no such stateliness in the going of a grey-hound. It is in the Hebrew, girt in the loins, which imports strength and agility; and this agreeth to the horse, as well as to the grey-hound. But besides the warlike horse is fitter to be propounded as a pattern to men in high place, with respect to whom especially, as I have noted in the foregoing verse, these examples of courage and stateliness in the creatures are propounded. And therefore likewise the next mentioned is, an he-goat also, that useth to go stately before the flock, leading them in the hardest and most troublesome ways: and then in the close he addeth, and a king against whom there is no rising up ; that is, with whom none must compare for the stateliness and majesty of his gate; or rather, a mighty and magnanimous king, prosperous in his reign, & of uncontrollable power, and against whom none have risen, nor dare rise up, & therefore he goeth with the more state and courage.

Vers. 32. If thou hast done foolishly in lifting up thyself, &c.] That is, If thou hast foolishly upon any occasion lifted up thy heart with pride; or, if through the lifting up of thy heart with pride thou hast any way behaved thyself foolishly, or by any proud or contemptuous carriage of thyself, or breaking forth in anger against others, (for that anger is here also intended may be very probably gathered from the words of the following verse:) or, if thou hast thought evil ; to wit, by entertaining any unjust surmises or evil purposes against anybody whatsoever: lay thine hand upon thy mouth ; that is, be silent, see the Note Job 21.5. utter it not by word or deed; or, as some would have it, think seriously of the evil done or intended (for the hand upon the mouth is often the gesture of a man full of sad and serious thoughts) and go not about to defend it, but give it over. Much is said by many Expositors, to show how this is added in the close of Agurs speech with respect to that which went before: as 1. Some hold, that having in this chapter stirred men up to several virtues, in the close here he warns them, that they should not hereupon be puffed up with pride, at least that they should not obstinately persevere in any evil, which out of pride they had fallen into; and 2. some conceive, that having in the three last verses taught men to be courageous and magnanimous, and to maintain the dignity of their places, he addeth here this caution, that under pretence hereof they must not grow proud and turbulent, at least if their spirits began to incline that way, they must be very careful to restrain themselves; & 3. some think it is added with reference to the last words in the foregoing verse, and a king against whom there is no rising up, & that by way of advice, that in case any had foolishly lifted up themselves, & • hought any evil against a king, they should do well to make a stop, & proceed no farther in such a dangerous thing. But I see not why we may not take this to be here added as a particular precept, without any dependence upon that which w • nt before.

Vers. 33. Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood; so the forcing of wrath bringeth forth strife. ] That is, the urging of men to wrath, that haply are of themselves of a calm and gentle spirit; or, the pressing of men to farther wrath that are of a choleric nature, and in a passion already, by many reiterated provocations, must needs cause great contentions. Now this may be added as a reason why, as was said in the foregoing verse, men should beware of such foolish, proud, and angry carriage of themselves towards others, or of farther enraging those that are angry already by any provoking language; to wit, because such provocations do usually produce bitter quarrels, and those do usually end in great mischiefs.

CHAP. XXXI.

Vers. 1. THe words of king Lemuel, &c.] That is, king Solomon. Because there was no other king of Israel or Judah of this name, and because in the Hebrew there is much affinity betwixt these two names, Lemuel and Solomon, this I conceive cannot be questioned. The word Lemuel is by interpretation, of God, or to God ; or, as some would have it, God to him, or, God with him. And therefore it is probable that this name was given him, to signify, either that he belonged to God, as his son or servant, or that he was of God or by God ordained to be king of Israel, or at least that his mother desired it should be so. But now whether this name was given him by special direction from God, (the rather because Solomon was to be a type of Christ, the Lord's anointed, the true Immanuel ) or whether Solomon speaking of himself here in a third person, gives himself this name, or whether it was his mother that gave him this name, when she saw he was to succeed or had succeeded his father in the throne, (which some are the more inclined to think, because it is his mother here that calleth him Lemuel;) it cannot be certainly determined. However it is clear, that they are called the words of king Lemuel, because it was king Solomon that wrote them, and left them upon record; for that they were the words which Bathsheba his mother spake to him, is evident by the following clause, the prophecy that his mother taught him ; to wit, either when she first discovered his natural temper inclining to those sins which here she warns him to avoid; or rather in his tender years, when her love only made her fear lest he should dash upon these rocks; or when haply, by the extraordinary guidance of God's spirit, she foresaw his danger in these regards, and so labored by these holy instructions to antidote him against these sins: for which cause it is, as some think, that these instructions are here called a prophecy. But for that see the Note chap. 30.1. Before Solomon had told us chap. 4.3, 4. how his father instructed him; and here now he tells us how his mother also taught him. And observable it is, that though Bathsheba had sinned so heinously as she had done; yet upon her repentance, she was so far honored of God, as to be the mouth of his spirit for the uttering of part of the canonical Scripture.

Vers, 2. What, my son! and what, the son of my womb! and what, the son of my vows! ] That is, for whose being & birth, for whose life & well-doing every way, for whose advancement to the crown, & praise-worthy carriage of thyself in that place of honor, & for whose eternal salvation, I have offered up so many prayers and sacrifices, and made so many vows and promises to God: so that all these pathetical expressions were but to imply, that he was her dearly-beloved son, and consequently, that what she now spake to him, proceeded from her tender affection to him; and that in these regards he was bound not to despise her counsel, but rather to hearken the more affectionately to her. As for that manner of speech which she here useth, What, my son! and what, the son of my womb ! &c. it is an abrupt kind of speech, importing abundance of affection, even more then could be uttered, and that especially by the frequent repetition of that word son. Some conceive it is a form of speech tending to stir up the party spoken to, to mind seriously what is spoken; as if she had only said, Ah, my dear son, hearken diligently to me. But rather some word is to be understood that is not expressed, What, my son ! &c. as if she had said, What thinkest thou, my son? or, What affection dost thou bear towards me? or rather, What shall I say to thee, or desire and require from thee? what counsel or charge shall I give thee, rather then this which I shall now say to thee?

Vers. 3. Give not thy strength unto women, &c.] That is, the strength of thine estate, body and mind; see the Notes chap. 5.9, 10. and 7.26: nor thy ways to that which destroyeth kings ; that is, neither do thou employ thyself in following that which doth commonly destroy, not men of ordinary rank only, but even princes and kings, to wit, the sin of uncleanness, and haunting the company of whorish women; by whom and for whose sakes, not the persons only of kings, but their kingdoms also are many times destroyed.

Vers. 4. It is not for kings, O Lemuel, it is not for kings, to drink wine, &c.] That is, to drink it immoderately; not for refreshing and strength, but for drunkenness, and as taking delight in drinking: for otherwise there is no question to be made, but that the daintiest of drinks, as well as of meats, was lawful for kings and princes, rather then for those of an inferior rank and quality.

Vers. 5. Lest they drink, and forget the law, &c.] This is said, either 1. because magistrates, when their brains and wits are intoxicated with overmuch drinking, are not indeed able to tell what is law, nor to discern betwixt right and wrong in the parties contending; or 2. because by much drinking men, frequently become stupid, and blockish at all times, Hos. 4.11. whoredom and wine and new wine take away the heart ; or 3. because men given to drunkenness are wont to be carried away with their corrupt affections, which make them partial in passing sentence. As for the following clause, and per • ert the judgment of any of the afflicted, we must know that the afflicted are particularly mentioned, because in judgment they are most frequently neg • ected and oppressed; or by the afflicted may be meant any that are wronged, and so fly to the magistrate to right themselves.

Vers. 6. Give strong drink unto him that is ready to perish ; &c.] To wit, through poverty or any other heart-breaking affliction; as Jacob in that regard is called, A Syrian ready to perish, Deut. 26.5. And indeed so it is explained in the following clause, and wine to those that be of heavy hearts ; but especially in the following verse, where a reason is given why wine and strong drink was fittest for such, Let him drink, and forget his poverty, and remember his misery no more ; that is, no more at that time, being cheered up with that refreshing drink he hath taken. I know that some understand by those that are ready to perish, such as through sickness are ready to faint, or malefactors condemned to die. And indeed that there was a custom amongst the Jews, to give wine to men that were condemned to die (which some think to be that which Amos 2.8. is called the wine of the condemned ) is methinks very probable by that which is said of our Savior, as he was going to execution, Mark 15.23. that they gave him to drink wine mingled with myrrh. But yet by the context it is evident, that those words must be understood here in a more general sense. However, either this must be taken as spoken comparatively, not absolutely, as if she had said, If it were lawful for any to drink a little more then ordinary, it would be for those that are in great affliction, that they may thereby forget their sorrow; and not for kings and princes, that live in great prosperity and plenty, and are in danger thereby to forget the law: or else, the drift is, to show that wine and strong drink, though moderately taken, is fitter for the afflicted, then for kings and princes; and withal to imply, that such a quantity of wine, as would no way hurt, but rather do good to those that are in great distress, would utterly overthrow princes, and make them unfit for their employments: for to be sure excess in drinking is not here allowed to the afflicted; this would rather increase then abate their sorrow.

Vers. 8. Open thy mouth for the dumb, &c.] That is, such as dare not, or, through shamefacednesse or simplicity, or any impediment in their speech, are not able, or, through oppression are not suffered, to speak for themselves: in the cause of all such as are appointed to destruction ; that is, that in their estates, body or credit, are in danger to suffer greatly, through the injustice of men, even to their utter undoing. But see the Note Psal. 79.11.

Vers. 10. Who can find a virtuous woman? &c.] To wit, that he may take her to wife? or, where can such a wife be found? From hence to the end of the chapter, in two and twenty verses, according to the number of the Hebrew letters, we have an elegant Poem, containing the description of a good wife; and in the beginning of these verses we have all the Hebrew letters, in order as they are in the Hebrew Alphabet: for which see the Note Psal. 25.1. Whether it were composed by Solomon, as a character of his mother Bathsheba, and that upon occasion of those holy instructions of hers to him, which are here before recited, or by Bathsheba, for the direction of Solomon in the choice of a good wife, it cannot be certainly determined.

Vers. 11. The heart of her husband doth safely trust in her, &c.] That is, Her husband upon just grounds is from his heart confident of her faithfulness to him, not only in regard of her chastity and secrecy, but also (which is indeed here chiefly intended) in regard of her well-ordering his household affairs, which accordingly therefore he leaves wholly to her care: so that he shall have no need of spoil ; that is, he shall not need to go forth to war, to enrich himself with the spoils of vanquished enemies, nor to use any unlawful ways to store himself with goods gotten by extortion and oppression, and that because she by her industry and huswifery will so abundantly furnish her house, as if she had shared in the spoils of some ransacked city.

Vers. 12. She will do him good, and not evil, &c.] That is, good without any mixture of evil; not being a good wife in some respects, but a very bad one in others: all the days of her life ; that is, constantly, all the time she lives with him, and in all conditions and changes, in youth and age, in prosperity and adversity, in health and sickness, yea even after his death, if she surviveth him, by speaking honourably of him, and by doing good to his children and friends.

Vers. 13. She seeketh wool and flax, &c.] That is, That herself and family may not be idle for want of materials to work upon, she provides them beforehand at the best rate: and worketh willingly with her hands ; that is, with her own hands; she doth not only set others on work. And observable it is, that the good housewife of whom this is spoken, is withal described to be a woman of that rank, that verse. 22. her clothing is said to be silk and purple, and her husband verse. 23. to be known in the gates, that is, in the seat of magistracy.

Vers. 14. She is like the merchants ships, she bringeth her food from afar. ] This expression may be used to imply several things: as 1. that by her continual labor and diligence, like the merchants ship that sails both night and day, she gets wealth apace; 2. that her house is furnished with as much variety and plenty of all things that are necessary, yea even of those things that are brought from foreign countries, as merchants ships are wont to be; and 3. that it is by the sending forth of her manufactures, that those foreign commodities are brought home by the merchants, whereof she gets a share.

Vers. 15. She riseth also while it is yet night, &c.] That is, before break of day, that so she and her family may have time to do their work in: and giveth meat to her household, and a portion to her maidens ; both which some understand of a set portion and quantity of meat which she is careful to give to all in her family, not children only, but servants too; both those that are to work all day in the field, and so are to carry their meat along with them, and the rest also that are to work at home. But I rather conceive that by the portion mentioned in the last clause, which she is said to give to her maidens, that more especially belong to her charge, is meant the several tasks that she sets them for their days work. And thus her provident care is set forth in her early providing both meat and work for her servants.

Vers. 16. She considereth a field, and buyeth it, &c.] That is, So far is she enriched by her industry, that a field being proffered to be sold, she considers of the conveniency of it, whether it be a reasonable price for which it may be had, and whether the title be good, and whether she be able to buy it, and accordingly she goeth on in the purchase of it: with the fruit of her hands, that is, by her labor, or rather, with that she hath gotten by her labor, by her handy-work and trading; she planteth a vineyard, to wit, in the field she had lately purchased, or elsewhere. The meaning is, that she improveth her ground to the best advantage.

Vers. 17. She girdeth her loins with strength, and strengtheneth her arms. ] That which is intended hereby is, 1. that she diligently and courageously prepares herself for her labors; 2. that she stoutly undertaketh and goeth on with her work, with confidence of going through with what she undertaketh; and 3. that by bestirring herself in her several businesses she preserveth and increaseth her strength: for as sloth weakens the strength of man's body, so moderate excercise and labor doth tend to the health and strengthening of it. But now in the expression here used there is doubtless an allusion to women's tucking up of their garments about their loins, and their sleeves about their arms, when they mean to buckle themselves lustily to their work, and to bestir themselves nimbly in it: as likewise to that which is known by experience, namely, that girding strengtheneth the loins.

Vers. 18. She perceiveth that her merchandise is good, &c.] That is, She tastes the sweet of her labor; besides the good it doeth her for her health, she finds that her diligence & good huswifery redounds much to her profit, as much as if she were employed in some gainful way of merchandise; & herein she takes great inward complacency, & contentment of mind; which adds much to her happiness. Or else it may be meant of the manufactures which are made by herself & her family, & then afterwards verse. 24. sold to the merchants, to wit, that she finds by experience that hereby much is gotten, & that thereupon she followeth her work the closer. Her candle goeth not out by night ; to wit, seldom or never; as she riseth up early, so she sits up late at her work.

Vers. 19. She layeth her hands to the spindle, & her hands hold the distaff. ] And thus she not only holds her maids to their work, but she also takes her turn amongst them herself in the very same work which they do; which as it promotes the work in hand, so it greatly encourageth them. As rich & great as she is, she is not ashamed neither of the distaff nor the spindle.

Vers. 20. She stretcheth out her hand to the poor, yea she reacheth forth her hands to the needy. ] To wit, not only in paying the poor that are set on work by her, but also in lending & giving cheerfully & bountifully, to those that are very needy, even with both hands where their necessity requires it, whether they be near hand or farther off; yea in performing any offices of love for them, according to the need they have of her help in any regard. Now this is here inserted, either to show how her estate is improved by her industry & huswifery, in that she is able not only well to provide for her own, but also liberally to relieve the poor; or else, because giving to the poor is indeed one of the best pieces of good huswifery, in that through God's blessing it brings in to the estates of those that use it a great increase.

Vers. 21. She is not afraid of the snow for her household, &c.] To wit, for her children & servants: for all her household are clothed with scarlet ; that is, with garments of the best, according to their degree; such as are for comeliness and ornament, & much more then such as are warm to keep them from the cold. Indeed, considering that scarlet was far more common in those countries then it is amongst us, it is no way improper to say, that some servants & waiting-gentlewomen belonging to such great families were clothed with scarlet, especially her husband & children, who may be here meant by her household. But yet this clause may be read also, as it is in the margin of our Bibles, with double garments ; that is, many several garments, to be put one upon another; or, garments for summer, and garments for winter, thick and well-lined garments that will keep out the cold.

Vers. 22. She maketh herself coverings of tapestry, &c.] To wit, for the bed & board, yea & for the walls too, coverlets & carpets & hangings: her clothing is silk & purple ; & indeed God disalloweth not rich attire in women, so that it be not above their degree, and that they continue to be of a lowly mind, and do not make that their chiefest ornament.

Vers. 23. Her husband is known in the gates, when he sitteth among the elders of the land. ] Some Expositors conceive that this is here inserted, to show, that as she was so happy in regard of her own goodness, so also in her husband too; and that because he was also an honor to her, as being famous amongst his fellow-rulers for his rare gifts & eminent goodness. But I rather think that this also; is mentioned by way of commending her, & that by this, that her husband is known in the gates, &c. (see the Notes Gen. 22.17. & Ruth 4.1.) is intended, either 1. that he might diligently at all times intend his public affairs, being by his wives means freed from all care about all things at home; or 2. that there is special notice taken of him for the handsome & comely attire wherewith, through her care, he is always clothed; or 3. that he is observed & much spoken of for his happiness, in regard of the high praises that are everywhere given of his wife.

Vers. 24. She maketh fine linen, & selleth it, & delivereth girdles unto the merchant. ] To wit, girdles curiously wrought; for otherwise the merchant would not buy them, to carry them into foreign countries. And under this one particular all other curious ornaments of the like nature are comprehended. See Isa. 3.24.

Vers. 25. Strength & honor are her clothing, &c.] That is, In her life and outward behavior she manifests herself to be strong & honorable. And by her strength may be meant that magnanimity whereby she was enabled cheerfully to undergo all the labor and diligence that belonged to her place and employments; or more generally that strong measure of grace, whereby she was established and confirmed in all well-doing, and enabled to do more and greater things then others in the ways of virtue and piety: And by her honor, that glory and fame and good report which thereby she hath attained; or that grace and virtue which is an honor to her; or that virtuous and sweet carriage of herself with all gravity, meekness, modesty and sobriety, which is comely and honorable in the eyes of those that behold it. So the drift of these words is, to show, that though she is clothed with silk and purple, as was before said ver. 22. yet she doth not set her affection on such outward bravery, as vain and foolish women do only delight in, but she hath other ornaments, to wit, these wherewith she is inwardly adorned, wherein she chiefly delights, and which are a greater glory to her, then any outward decking can possibly be. And she shall rejoice in time to come ; that is, say some, in her old age, because she may then take her rest, and live comfortably upon that which by her industry she had gotten in her younger years; or at the hour of her death, because she hath the testimony of her own conscience, that she hath not mis-spent her time, but hath in her place labored to discharge a good conscience in every regard, and hath by her industry gotten a good estate to leave behind her for her children. But I conceive that the words must be taken more generally, that whatever happens in time to come, whether it be sickness, or death, or any great losses, or any other calamity whatsoever, she is not solicitous nor troubled, but lives comfortably: she is not like those women, that having vainly wasted their estates and mis-spent their time, do weep & mourn when such changes come upon them; for whatever befalls her, for the reasons before-mentioned, the store she hath laid up beforehand, and the testimony of a good conscience, she enjoyeth much peace and cheerfulness of spirit.

Vers. 26. She openeth her mouth with wisdom, &c.] As if we should say, She is not a woman talkative and given to much tattling, as too many women are, but when she doth open her mouth to speak, she doth it with much wisdom: her usual discourse is concerning matters of true wisdom, as when she is catechizing and instructing her family, and so likewise at other times; being still ready upon all occasions to teach them, not only the precepts of providence and good huswifery, but also the mysteries of religion and godliness. Yea of whatever it be she speaks, she is wont always to speak advisedly, discreetly, & graciously: and the law of kindness is in her lips ; that is, say some Expositors, sh • is ever speaking of showing kindness, and stirring up others thereunto; the law, that is, the doctrine of kindness, and the manner how men should be kind, is still in her mouth. But I rather conceive the meaning of this last clause to be, that she always speaks lovingly and kindly to all with whom she converseth, her husband, children, servants and others, she is not harsh, pettish and froward in her language, as many women usually are. And the reason why this is set down by this kind of expression, and the law of kindness is in her lips, may be, either 1. because in so speaking she followeth the directions of the word & law of God; or 2. because she layeth a law, as it were, upon herself, thus always to speak, unless there be very just cause to the contrary; or 3. because kindness doth lay it as it were a law upon her thus to speak, and she obeyeth it; or 4. because this her kind speaking carrieth the force of a law or command, to make her husband and others ready to do in a manner whatever she would have them.

Vers. 27. She looketh well to the ways of her household, &c.] To wit, whether they do well and diligently dispatch their household-affairs, and whether they behave themselves in all things as becomes God's people.

Vers. 28. Her children arise up and call her blessed, &c.] That is, they go forth in public, & there they commend her, to wit, by their commendable carriage of themselves; or, being stirred up by the observation of those many good things for which she hath been here commended; they cannot contain themselves, but do carefully address themselves to sound forth her praise. And indeed this I conceive is the true meaning of this expression, Her children arise up and call her blessed. For because when men that are sitting would undertake to do anything, they must rise up to do it, therefore men's buckling themselves to do anything is usually expressed in the Scripture by this phrase of rising up: see Gen. 37.35. Exod. 2.17. and Jos. 18.4. I know that many Expositors do otherwise judge of those words, Her children rise up, &c. as namely that hereby is intended, that when her children grow up in age, bodily stature, wisdom and understanding, or that when they rise to honor and preferment by means of the good education which she hath given them, then they highly commend her both living and dead; or else that they rise up by way of reverence and respect, when they speak of her or to her. But because the following words seem plainly to imply, that her husband also doeth the same, Her husband also, to wit, riseth up, and he praiseth her, and it cannot be properly said, that the husband riseth up according to these later senses that are given of this phrase, therefore I take the former expositions to be far the best. However, observable it is, who they are that are here particularly said to have praised her, to wit, her husband and children. Because they have reaped most good by her, and because they have been most conversant with her, in regard that she is one that keeps much within doors, and there her business chiefly lies, therefore their praises were most to be regarded.

Vers. 29. Many daughters have done virtuously, but thou excellest them all. ] This is the commendation given her by her husband and children.

Vers. 30. Favor is deceitful, and beauty is vain, &c.] Whether these words be to be taken as the words of Bathsheba or Solomon, or the good wives husband, mentioned before verse. 28. it cannot certainly be determined. However, by favor here is meant the comeliness of a woman's person, and by beauty a good color or a good complexion: and these things are said to be deceitful and vain, 1. because beauty is many times artificial and counterfeit; and 2. because beautiful and well-favored women have many times divers base and ill-favored qualities, and so husbands are usually deceived when they are guided thereby in choosing their wives; and 3. because they are subject many ways to decay and vanish away. And this censure of the vanity of beauty is here added, either to show the reason why, amongst other commendable qualities of the good wife, this was not mentioned, that she was beautiful and well-favored; or else by way of commending the good wife, in that whereas such vain things as these other women do most affect, and the common sort of people do most admire, she seeks that ornament that is far better. But a woman that feareth the Lord, she shall be praised : as if he should have said, That women are fair it is no praise at all to them, because it is born with them; but when they have learnt to fear the Lord, as this good wife doth, that is truly praise-worthy in them.

Vers. 31. Give her of the fruit of her hands, &c.] That is, Let her comfortably enjoy the benefit of all her care and labors; or, let her be used as all these commendable qualities do deserve: let her husband afford her bountifully, both whilst he lives and at his death, all the encouragement that so good a wife doth deserve; let her children and servants yield her all due respect, and let all extol her. Yet it may be meant merely of commending her: Give her of the fruit of her hands, that is, Praise her according to her works; yea and that in public, which is added in the next clause, and let her own works praise her in the gates ; though she keeps at home, as becomes a good housewife, yet let her praise be spread abroad in the public assemblies of the people. Yea and the expression here used may also imply, that there would be no need of speaking of her country or parentage, or any such thing, nor of laboring by many words and by many rhetorical flourishes to set forth her worth; if they but tell what she had done, that would be abundantly enough to her praise: yea the very attire and ornaments worn by her husband, and other Rulers of the city, which were of her making, would sufficiently advance her praise.

CHAP. 1.

Vers. 1. THe words of the Preacher, the son of David, King in Jerusalem ] That is, Of Solomon. He was therefore not only the Author, but also the Penman of this book, as is also somewhat more clearly hinted, Chap. 12.10. The Preacher sought to find out acceptable words, and that which was written was upright: And hence it is that he usually speaks of himself in the first person, as ver. 12. I the Preacher was King over Israel, &c. and so in many other places. The reason why he terms himself the Preacher, (or, as the word in the Original signifieth, the Penitent convert, the soul or person congregated or gathered to the Church upon his repentance, from whence he was fallen off by his great sins) was not haply because he was wont to do the work of a Preacher in the assemblies of God's people (though we find that sometimes Kings upon extraordinary occasions have spoken to the people gathered together in their Church-assemblies concerning matters of Religion, yea and that Solomon in particular did so, 1 King. 8.1, 12.) but rather, because he doth in this book, as a Preacher, or reconciled penitent, teach the whole Church of God the only way of true blessedness, and makes known publicly to all God's people, what by his own experience he had learnt concerning the vanity and folly of seeking content and happiness in anything, save only in the knowledge and fear and service of God. I know it is questioned by many, whether ever Solomon repented after that his gross fall by means of his Idolatrous wives, 1 King. 11.4. and that because it was in his old age that he fell, and because he never pulled down those Idolatrous Temples, which he had built for his wives, which if he had repented, say they, he would surely have done. But I conceive these reasons are too weak to prove that Solomon died in an impenitent condition, for he might repent towards his latter end, and though he sincerely repented, yet might he not immediately pull down the high places he had built, no more then other good Kings afterwards did; and that as being over-awed with fear of displeasing his wives and the people: and see also the Note 2 King. 23.13. Much more may be said for his Repentance, for which see the Note 1 King. 11.41. God called him Jedidiah, that is, beloved of the Lord ; And whom the Lord loveth, he loveth to the end, Joh. 13.1. Now if Solomon did repent, it cannot be well questioned but that he wrote this Book as his public Recantation of his former folly and madness, and that purposely that he might hereby testify his Repentance to the whole people of God, and might recover those by his returning to the Church whom he had scandalized by his fall: and that hence it is that he doth so often call himself The Preacher, as counting this his solemn publishing of his repentance a greater honor to him then his regal dignity, or the most glorious works that ever he did, even his building of the Temple. As for those last words, the son of David, King in Jerusalem, besides what is noted Pro. 1.1. where he gave himself the same Titles, we may well conceive that here he mentions them as aggravations of his former sins, to wit, that he that was the son of so pious a father, and so tenderly careful of his education, and that had been exalted by God's special appointment to so high an honor, as to be King of Israel God's peculiar people, should yet notwithstanding fall into such gross sins as he had done.

Vers. 2. Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity. ] The drift of Solomon in this Book being to show, that true happiness here in this life cannot be attained by the enjoyment of anything in the world, or of all that is desirable in the world jointly together, but only by the enjoyment of God's love and favor, and consequently by the knowledge and fear and service of God, which lead thereunto, accordingly, he first here undertakes to prove the Negative part, to wit, that no worldly thing, nor no endeavor about worldly things, can render a man truly happy, and that because they are all extremely vain, and therefore altogether ineffectual to make a man happy, which is laid down in this Proposition, Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity, that is, they are all most vain, vanity itself in the abstract; yea extreme vanity, (for thus the superlative degree in the Hebrew is usually expressed, as where the basest of servants is called a servant of servants, Gen. 9.25. and the highest heaven, the heaven of heavens, 1 King 8.27. and the most excellent Song, The Song of Songs, Cant. 1.1, &c.) Now all the creatures, though very good in themselves, and in their kind, are said to be thus extremely vain, either comparatively in regard of God, or else in order unto happiness, in that neither the possession nor fruition of them can ever make men truly blessed, and that because, 1. there is no stability nor permanency in them, they are subject to change and corruption; if those that seek after them do obtain them, they cannot long enjoy them; 2. they can never yield full satisfaction to the souls of those that do enjoy them, and in that regard may well be deemed empty, worthless things, imperfect, and from which no solid profit can be gotten: and 3. they are deceitful and lying vanities, they seem to promise much content and happiness to men, but are so far from yielding them that content and good which they expect from them, that often they bring upon them much grief and trouble, yea are the occasion of their eternal destruction; And this truth concerning the vanity of all earthly things is here repeated again and again, not only to imply the unquestionable certainty and the great importance of it, but also because men are prone naturally to dote so exceedingly on the things here below, and are so hardly won either to believe or to mind the vanity of them, and because Solomon, being upon his repentance wondrously affected with this truth, was the more earnest to press it upon others, and to take them off from resting in anything but in God only.

Vers. 3. What profit hath a man of all his labor which he taketh under the sun? ] That is, here below; or under the heaven? Only the Sun is mentioned, 1. Because it is by the light of the sun principally that we are enabled to follow our labors; as the Psalmist saith, Psal. 104.22, 23 The sun ariseth —man goeth forth unto his work and to his labor until the evening, and comfortaby to enjoy the fruit of our labors, Chap. 11.7. And secondly, Because it is of all the heavenly lights the most conspleuous and best known, and seems to be in the eye of common people the highest of all visible things. And the meaning of this question here propounded is, that when men have toiled and moiled themselves for any worldly thing, they get nothing thereby which truly deserves the name of profit; that they have their labor for their pains, or that they weary themselves for very vanity, as the Prophet speaks, Hab. 2.13. All worldly things being no better; as was said in the foregoing verse; It is true indeed that in regard of worldly advantages, as Solomon himself tells us elsewhere, Pro. 14.23. In all labor there is profit. But now because all such profit is wholly unprofitable in order unto happiness, (which is the only thing worth the minding) in regard amongst other reasons they do a man no good after he is dead, (and die all men must, as it followeth in the next verse, One generation passeth away and another cometh, ) neither can they quiet and satisfy the souls of men whilst they do enjoy them, therefore Solomon concludes that there is no true profit to be gotten by them. When men labor for those things that are above the Sun, to wit, the favor of God, and life eternal in God's kingdom of glory, there's true profit to be gotten thereby: But it is not so in that labor which is spent about worldly things.

Verse 4. One generation passeth away, and another generation cometh, &c.] Some conceive that Solomon in these words begins to prove that, which in the sequel of the Chapter is more fully expressed, to wit, that all the labor of men's minds in the study of natural things is vanity, and can never make a man happy, and that because by reason of the brevity of man's life; first, it is but a very small measure of knowledge in these things that any man can attain; and secondly, that knowledge, which he doth attain must within a while perish together with himself. But the drift of these words is rather to show, either that as all other things are mere vanity, so is man also, in that he is mortal, yea is always flitting and passing away, and thereupon also in continual fear and danger of death; or else that all earthly things and all men's labor about them must needs be vanity, because let a man get never so much of these things, being mortal, he cannot hope long to enjoy them: Neither can any earthly thing lengthen out a man's days beyond one generation, and consequently, eternity being the inseparable adjunct of happiness, it is not possible that such things should make any man happy. But why is that next clause added, But the earth abideth forever, that is, till the end of all things, as long as the world continueth? I answer; It is added the more to set forth the vanity of man in regard of his mortality, by showing that man is so far from being made happy by any of his enjoyments here in this world, that his condition here is worse and more vain then is the condition of other creatures, that were made for his use: he is more vain then the earth that he treads upon, which is as the stage, whereon every man in his generation acteth his part, and then passeth away never to be seen again, whilst that continueth still unto the end of the world; yea he is more vain then those creatures that seem most inconstant, as is shown in the three following verses.

Vers. 5. The Sun also ariseth, and the Sun goeth down, and hasteth to the place where he arose. ] It is in the original, and panteth to the place where he arose, that is, it maketh hast, as if it panted with running. See the Notes Psalm 19.5, 6. The opinions of Expositors concerning Solomon's aim in adding this which he saith here concerning the Sun, as likewise that which followeth in the two next verses concerning the Wind and the Rivers, do somewhat differ: 1. Some conceive that Solomon mentions these things only as pictures and resemblances, which do represent and set forth unto men, the changeableness of their own condition, to wit, that look as these things have their continual revolutions, and are ever in continual motion, so is it with men and their affairs: or particularly that the getting of wisdom makes men labor and toil continually, and so to be in as restless a condition as the Sun, and Wind, and Waters are: yea, and that the mutability and mortality of man, being as natural to man as these perpetual motions are to these Creatures, that can no more be avoided in man to make him happy, than the constant motions of these creatures can be hindered or changed. Again 2. Others hold, that the drift of these passages is by showing the instable condition of the creatures to prove their vanity, especially in regard of making men happy. And hereupon it is, that having said, That all things under the Sun are vanity, he first begins here with the Sun itself, the rather because if the Sun, which is under God the first cause of the generation and corruption of things below, be subject to vanity, it is no marvel though other things be so too. Now by the Suns continual wheeling about the earth, Solomon proves the vanity thereof, especially in regard of making man happy, and that because, 1. If it could bring any happiness to man in its rising, when it sets at night it would be lost again. And 2. notwithstanding any benefit that it yields to men by its heat and light, moving thus year after year in one constant way, no man can expect any further advantage by it, than others have had in their generation, who have only enjoyed it for a time, and never received any durable happiness from it. But thirdly, others say (and that to me seems the most probable) that the drift of Solomon in this place, is further to show, That man is more vain than other creatures, that seem to be in the most restless condition, and that because they keep steadfastly their set course according to the Law of their creation, whereas men one generation after another, do continually pass away. And this he first showeth in the Sun, which observeth its constant course in its rising and setting, and being set doth still rise again in equal glory, whereas man dieth, and is gone, and never returneth again, which is just what the Heathen Poet said,

Vers. 6. The Wind goeth toward the South, and turneth about unto the North, &c. ] Because in the original the Wind is not expressed in the beginning of this verse, therefore some translate it, He goeth toward the South, &c. and so understand it, as with reference to the foregoing verse, of the Sun, to wit, that one half of the year, namely in Summer and Autumn, it goeth toward the South, and the other half of the year, namely in the Winter & Spring, it turneth about into the North. But now our Translators take it as spoken with respect to the last clause of the verse, where the Wind is mentioned, and accordingly do understand this also of the Wind, that it sometimes bloweth from the South, and then it goeth about into the opposite part of the heaven, and bloweth from the North; It whirleth about continually that is, it suddenly passeth about the heavens, sometimes being in one point of the heaven, and presently again in another; and the Wind returneth again according to his circuits, that is, it whirls about from one quarter of the heaven to another again and again, as it hath formerly done. As for the drift of Solomon in these words, it is the same as before in the foregoing verse; for which see the Note there.

Vers. 7. All the Rivers run into the Sea, yet the Sea is not full, &c. ] That is, so as to swell above the earth, and to over-flow the Banks and Bounds which God hath set to it: Unto the place from whence the rivers come, thither they return again. Where I conceive the order of Solomon's words makes it clear, that the Fountains and Springs from whence the waters of the Rivers do flow, are said here to be the place whither they return again. For first he speaks of the Rivers running down from thence into the Sea, and notes this as observable, that notwithstanding, the Sea is not full: and then to show the reason why the Sea doth not over-flow its banks by this means, he adds, that unto the place from whence the Rivers come, thither they return again, to wit, because from the Sea they go through certain pores and veins and secret passages of the earth (by which means also being strained, they lose the saltness they had contracted in the Sea, and become sweet and fresh again) and so return back to the fountains from whence they came. As for the drift and scope of these words, it is the same with that which is said before concerning the revolutions of the Sun, verse. 5. for which see the Note there. Only the vanity of the creatures in their not satisfying the desires of men, either in point of knowledge, or otherwise, is here more fully set forth by the Seas not being full, notwithstanding so many Rivers do continually flow into it.

Vers. 8. All things are full of labor, &c. ] Some Expositors understand this, as that which went before, of the restless motions of the Creatures; as if Solomon had said, As these particulars before mentioned, so indeed all things in this world generally, do as it were weary themselves with continual restless labors, never abiding long in one settled condition, but being all in their kinds some way or other inconstant, transitory and fleeting; and accordingly they conceive the drift of these words is likewise, either 1. To show, that therefore all things here below are representations of man's vanity and inconstancy, so that where ever we turn our eyes, we may behold our own vanity, or, 2. to prove that men can never enjoy any stable happiness by things that are so mutable and unstable. But the generality of Expositors do otherwise understand these words, to wit, that all things are said to be full of labor, because men's endeavors about them, either in seeking to attain them, or in the enjoying and making use of them, or in searching to find out the nature, the causes and reasons of them (which some think is principally here intended) do weary them with continual toil and labor: so that this may be taken as another argument whereby Solomon proves the vanity of all worldly things, to wit, because all things here below, yea even those things wherein men take most delight, do weary them with continual toil and labor, and that which bringeth so much trouble to men, and is so far from yielding them perpetual contentment, that they become weary of it, can never make a man happy, and therefore must needs be vain as to such a purpose. As for the following words, Man cannot utter it, (That is, no man whatsoever, no not the wisest of men, the tongue of man is not able to express it) that must needs be meant, either of the continual restlessness & changeableness of the creatures, (of which some understand the foregoing words,) that this cannot by any words be set forth, or else rather of the toil and labor wherewith all earthly things do weary men, to wit, that this is so great, that it is unutterable; both because the creatures are so innumerable about which they are exercised, and because there are so many several ways whereby men are wearied with them. And so this may imply also why in the next words he instanceth only in men's seeing and hearing, because it is not possible to speak of all things particularly, The eye is not satisfied with seeing, nor the ear filled with hearing, whereby may be meant either, 1. That they can never hear or see enough of those things wherewith they are delighted, but that still they would see and hear them more and more, and are vexed when it cannot be: Or else 2. that when they have seen or heard some things even to weariness, yet then they are not satisfied, but would see or hear something more to give them further content. And hereby Solomon would imply that it is thus also in all other things; men are continually wearying themselves about them, as having an unwearied desire to enjoy them, and yet when they have them, they are not satisfied neither with their enjoying of them: So that the only way for men to be happy, is to look after spiritual blessings in heavenly places, those things that eye hath not seen, nor ear heard, which though they yield true and full contentment to men, yet they are never weary of them, but still desire to partake of them more and more.

Vers. 9. The thing that hath been, it is that which shall be, &c.] As if he should have said, As no man hitherto could attain happiness in any earthly things, so neither shall any man attain it in time to come, and that because all natural things continue still the same that they have formerly been, (according to that unquestionable axiom in Philosophy, Natura nihil molitur novi, Nature produceth no other but the same effects it hath formerly done) and so likewise it is for all human and voluntary actions, they are still the same for substance, as formerly, as it followeth in the next words, and that which is done is that which shall be done ; and thereupon he concludes, and there is no new thing under the sun. Now the drift of these word is to prove the vanity of all things, in regard of making men happy, from the perpetual impossibility there is, that ever any man should attain to a better condition of worldly felicity, then others in former times have attained, and that because all things and all the actions and endeavors of men have been, are and shall always be the same for substance; former ages have gone as far for the searching after, and attaining of happiness, in the things of this world, as the later can do; nor shall the generations following find more, then others have done before them. It is not therefore to be questioned but that many things have been done, and may be done in the world, in regard of particular individual circumstances, which have not been done formerly: We read that Lamech's sons found out several inventions, that had not been known in former days, Gen. 4.21, 32. And we know that in later times some discoveries of new things have been made, as of the Mariners card, the Art of Printing, Gun powder, &c. To be sure the works of God have been many times strange and new, such as never were done before, as when the earth swallowed up Korah, Dathan and Abiram, that was a new thing, Numb. 16.30. and when the only begotten Son of God was incarnate and made man, The Lord, saith the Prophet Jer. 31.22 hath created a new thing, A woman shall compass a man. But, I say, this is not that which the Prophet here intends; His meaning is that there is no new thing to be found or discovered, so far exceeding the discoveries of former times, as that the knowledge of it, or the enjoyment of it can satisfy the heart of man, and make him truly blessed. As in order to happiness there is no more content to be found in the creature then formerly there hath been; the whole state of the world and all things therein are as subject to changes and revolutions as formerly they have been; And so the condition of man's life, his affections and endeavors are still the same, they yield no more satisfaction, but full as much vexation to men as formerly they have done. And therefore no new foundation or means of happiness can ever be found in the things here below. If we desire to find out those new things, which will make us happy, we must seek them in the Word of God, where new and wonderful things are still and still to be found, Psa. 119.18. 1 Cor. 2.9. and where God hath discovered to us that new and living way, Heb. 10.20. which can only bring us into the new Jerusalem, where there will be still new delights, and that without the least weariness unto all eternity.

Vers. 11. There is no remembrance of former things, &c.] That is, we know little or nothing to speak of concerning those things that have been done in former times, neither shall there be any remembrance of things that are to come, with those that shall come after, that is, of those things that shall be done hereafter, the succeeding posterity will know as little as we do of those things, that were done in the ages before us. Now this is here added, either 1. To imply that the knowledge which men have of things doth perish with them, and that it is at the best but weak, and imperfect, and therefore cannot make them happy; If some new things be found out, as many old things are forgotten, and so through the brevity of man's life, and the narrowness of his experience, the stock of his knowledge must needs be very defective: Or 2. to intimate one reason amongst many others, why men do earnestly seek for happiness in earthly things, namely because we know not the things of old, and so do not take notice how they of former ages have been deceived in seeking happiness in those things; which if we did, it would caution us, and we would not suffer the flattering vanity of earthly things to deceive us, as it hath done so many before us. Or rather 3. with reference to the foregoing verse, to give a reason why many men think those things new, which indeed are not so, and so will think hereafter, to wit, because men do not know what hath been done in former times, which if they did exactly know, they would find that there is nothing done which hath not had its pattern and parallel, at least something as excellent as it in foregoing ages.

Vers. 12. I the preacher was king over Israel in Jerusalem. ] See the Note above, ver. 1. Having spoken concerning the vanity of all things in general, here Solomon addresses himself to show the vanity of some special and principal things, wherein most men do seek felicity, and that from his own experience. And to show that his testimony herein was worthy of all credit, he prefixeth this which he saith here concerning himself, to wit, that as for the present he was a true convert, and desirous to make known the right way of happiness to the people of God, so also before, when he made that search and enquiry into things, whereof he speaks in the following verse, he lived not a private life in his fathers house, but was actually king, and that over Israel, who were a wise and understanding people, Deut. 4.6. Amongst whom were many holy men, Prophets and teachers of the Law; and in Jerusalem, God's dwelling place, and which was in those times far and near esteemed the great Oracle of wisdom and truth; from whence it must needs follow, that he could not want any help requisite for the attaining of that which he sought after: for in regard of his great power and authority, and withal that great measure of wisdom and riches, which he had at that time obtained from God above all that were before him, he might have what books, and records money or men could bring him in, and what help could be had by conference with others, and in a word, what ever could be desired to promote his endeavors herein: as himself afterwards acknowledgeth, Chap. 2.12. And therefore his testimony in this business must needs be of great importance.

Vers. 13. And I gave my heart, &c.] Here Solomon begins with showing the vanity he had found in all human knowledge. Nothing seems more likely to make a man happy and to yield him full content then this doth, not only because it often makes way to great riches and honors, but also especially because knowledge in it self is such an excellent endowment, and yields so great delight. And therefore in the first place he undertakes from his own experience to show the vanity thereof. I gave my heart (saith he) that is, I did cheerfully and resolvedly set my mind upon this, and determined to make it my only great business, to seek and search out by wisdom, concerning all things that are done under heaven, that is, wisely, and with all the skill I had, according to that extraordinary measure of wisdom that God had given me, to search out by study observation and trial, the knowledge of all things that are, and are done in the world by God or the creature, all the secrets of nature, the principles, and properties, the causes and effects, the uses and reasons of all natural things, as likewise of all human endeavors and events. As I wanted not all requisite means and helps for the effecting of such a design, so neither was I wanting in my desires and endeavors after it; and therefore even in this regard also what I testify, after such a diligent and eager enquiry, deserves to be received with all credit. And then for the following words, This sore labor hath God given to the sons of man, to be exercised therewith ; The drift thereof is to show that it was agreeable to the will of God that he should seek thus to know things, and that because God hath decreed that all the children of Adam should take pains herein, as is evident in that he hath given them the creatures that they may study them, and in that he hath implanted in men's hearts a desire to know them, and hath enjoined us in his word to study them, and to meditate on them, and to seek by all lawful means to increase our knowledge as much as we may, and that to the end that men may be exercised therewith, that is, that herein they might have continual employment, and might not live idly. And whereas this cannot be attained without sore labor, even this also God hath imposed upon men, as a punishment for their first Apostasy from God; for had it not been for that, there would have been no need of any such toil for the getting of knowledge: Only now God hath laid this sore labor upon all men in their seeking after knowledge, to be exercised therewith, or, as it is in the margin of our Bibles, to afflict them, to wit, that hereby they may see the misery that man hath brought upon himself, and that by discovering their own weakness, they may be kept humble, and in a constant dependence upon God. However, by calling the labor that is undergone in seeking after knowledge, sore labor, Solomon doth at present imply, what in the following verse is more fully expressed, namely, that natural knowledge being accompanied with so much toil and labor, can never make a man happy.

Vers. 14. I have seen all the works that are done under the sun, &c.] As if he should have said, By this mine exact search into all natural and human things, I observed what was to be observed, and obtained the knowledge I sought after, even as much understanding in these things, as by human industry could be attained, and behold, as if he should have said, Mark what I say, for it is a wonderful thing, and almost incredible to be spoken, and that which I never expected, all is vanity and vexation of spirit ; that is, I found that the knowledge of all these things, as well as the things themselves, was not only vain, unable to make me happy, or to yield me full contentation and rest, (I had my labor for my travel, and that was all) but also the means of much vexation of spirit to me, and that because 1 It cannot be gotten without much afflicting toil: 2. Men are vexed with fear of losing what they have gotten: 3. The knowledge men get, the more ignorance still they discover in themselves; and 4. Impossible it is ever to gain perfection of knowledge, or fully to satisfy the desite men have of it.

Vers. 15. That which is crooked, cannot be made strait, and that which is wanting, cannot be numbered, &c.] This is added to prove the vanity of all natural knowledge, to wit, because men cannot thereby rectify that which is amiss in any regard: that which is naturally naught, or contrary to what we desire, cannot be amended, but by the mighty power of God; and that which is wanting to make a man happy, cannot be supplied: See the Note, chap. 7.13. But for the through and clear understanding hereof, it will conduce much to take notice of the truth of this in the several heads of things that are comprehended herein: For 1. It is true in point of knowledge itself; for let men attain never so great an excellency in all human learning, there are many things, even in the great book the Creatures, as well as in the book of the Scriptures, which are as the Apostle speaks, 2 Pet 3.16. hard to be understood ; so that the wisest men that are, can never make such a clear discovery of them, as shall clearly and fully satisfy the minds of men therein. And then again, the defects that are in the knowledge of the most learned men, are innumerable; and if they cannot be numbered, much less can they be remedied: there are many thousand things in nature, which are still unknown, to them that know most; yea, the things which men know not, are infinitely more then those are which they know. 2. It is true also in regard of the disposition and manners of men; The nature and life of man is, as long as he continues in that corrupt estate wherein he is born, wholly sinful, perverse and crooked, Psal. 125.5. And so likewise, the sinful defects of men's lives are innumerable, Wh • can understand his errors? saith David, Psal. 19.12. Yea the very nature of man is many ways defective, both for principles and power to do well, We are not sufficient of ourselves to think anything as of ourselves, 2 Cor. 3.5. See also Rom. 3.9, 10, 22. Now all the knowledge in natural things, that can possibly be attained, can never rectify these things that are thus perverse and out of frame, in the nature and lives of men, and so remove the causes of their infelicity, and make them happy; it can neither restore man to his original integrity, nor supply his manifold defects; as is most evident, in that the greatest Philosophers, and the most eminent Scholars that ever were amongst the Heathens, have been as vicious as other men, professing themselves wise, they became fools, Rom. 1.22. yea such have been found most averse from learning that true saving knowledge that is taught in the Gospel. See 1 Cor. 1.20.26. Indeed by and through Christ all this may be remedied; it was that which the Baptist foretold concerning him, Luk. 3.5. Every valley shall be filled, and the crooked shall be made straight; he will by degrees perfectly reform all the crookedness of our nature and lives, Eph. 4.13. and out of his fullness all our wants shall be supplied, Psal. 84.11. But no natural or acquired knowledge can ever do it. 3. It is true also in regard of man's outward estate, and of all the businesses and actions of men, their success and events; men's bodies are subject to manifold diseases; and if an eye or a toe be wanting in a child that is born, it cannot be supplied: there are many miscarriages, casualties, cross and crooked events in the best ways that the wisest of men take in anything that they set themselves to do; something or other they shall find was wanting of what they should have done, and in many things they still come short of what they hoped and labored for; all which likewise no natural knowledge of men can possibly prevent: and 4. It is true in regard of all the creatures, for though God made them all very good, and they are all strait and right and perfect in themselves, yet the sin of man hath brought much vanity, confusion, corruption and disorder upon the whole creation, Rom. 8.20. the creatures are frail and changeable, there is an enmity amongst them, and they are subject to many casualties; and these crookednesses and defects in them, man with all his knowledge, is no way able to help, but so they will continue, until the times of restitution of all things, Act 3.21. when God hath promised to make a new heaven and a new earth, 2 Pet. 2.13. and to deliver the creature from the bondage of corruption, into a glorious liberty, Rom. 8.21.

Vers. 16. I communed with mine own heart, &c.] Lest it should be objected that happiness might be attained by knowledge, though Solomon had not attained it, here he professeth, that upon an impartial conferring with his own heart about this, he found that he had attained an incomparable measure of knowledge, far above all others that had been before him, so that if any man could have attained happiness by knowledge, he should certainly have done it: I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom, than all they that have been before me in Jerusalem, that is, by my studies and endeavors I have much increased that stock of wisdom, which was at first given me of God; See the Note 1 King. 3.12. Yea my heart had great experience, (or, had seen much, as it is in the Hebrew) of wisdom and knowledge, that is, I had got a clear insight into all kind of knowledge and learning: Or by wisdom may be meant speculative knowledge, and by knowledge, what he had found by practical experience; or by wisdom, the ability of men to understand things; and by knowledge, the acquired insight into things that is gotten thereby.

Vers. 17. And I gave my heart, &c.] See the Note above, ver. 13. To know wisdom, and to know madness and folly, that is, say some Expositors, to know the worth of wisdom by experience, and experimentally also to know the worth and benefit of sensual things, which indeed to do, in a way of seeking happiness thereby, is no better than madness and folly. But because in the following verse Solomon concludes with a censure concerning the vanity and vexation of wisdom and knowledge, I do not think that as yet he is speaking of his seeking content in sensual things. And again some understand this as well as that which went before, of Solomon's seeking to attain all kind of knowledge, even that of natural Philosophy; and so accordingly as by wisdom they understand truth, so by madness and folly they understand the mad erroneous opinions of men, the manifold jarring and repugnant tenets of contentious men, who proudly affecting to be admired, do intrude themselves into things above their reach, and will however oppose others, that they may seem to know more then others, and so thereby discover great ignorance, folly and madness. But the most and best Expositors hold that having before spoken of the vanity of the knowledge of natural Philosophy, and how this was altogether ineffectual for the reforming of men's lives, here he showeth how he betook himself to the study of moral Philosophy; And I gave my heart to know wisdom, that is, the wisdom of moral, political, and practical knowledge, or the wisdom of virtue; And (because everything is best known by knowing its contrary) to know madness and folly, that is, to know what vice is, and to observe and understand the ways of those that lived wickedly, foolishly and madly; I perceived that this also is vexation of spirit, to wit, because he found that all men come short of this wisdom, neither can the greatest perfection of moral wisdom, so far as it is attainable by human endeavors, ever yield any full rest or satisfaction to men; and because he found on the other side, how generally men gave themselves up to sinful, mad and foolish courses, the pleasures and delights whereof did rather increase men's misery, than any way tend to their happiness. And indeed the same censure may be passed concerning all kind of natural knowledge, as appears by that general conclusion wherewith Solomon shuts up this discourse in the next verse.

Vers. 18. For in much wisdom is much grief, &c.] To wit, 1 Because it cannot be attained without much labor and toile, both of body and mind; which often impaires such men's health, and wastes their spirits, and endangers their lives; and makes them melancholy, and of a sour and peevish temper. 2. Because their knowledge will still be found to be imperfect and uncertain, the more they know, the more they will discover their own ignorance, and how little that is they know in comparison of that which they know not, and so still they will be the more eager to search into hidden things, and so put themselves upon more and more toile and labor. 3. Because the more knowledge a man hath, the more he will discover the corruption of man's nature, his own and other men's vanity, folly, madness, and misery. 4. Because he will find that with no knowledge he hath attained, he can reform this folly and perverseness of his own or other men's nature and ways. 5. Because the more knowing men are, the more toilsome businesses in the way of teaching and government they shall be put upon. 6. Because they shall find that the most learned men are most envied, and many times most injuriously dealt with, the silliest fools being usually preferred before them. 7. Because the most able men for wisdom and learning, do many times err when they think to do best, and are usually disappointed in those designs they have best contrived. 8. Because all such learning and knowledge is of a perishing nature; when old age comes it usually decays, and to be sure when death seizeth upon men, it passeth away, is lost and comes to nothing: and lastly, and especially, because he shall certainly find at length that true happiness hereby can never be attained.

CHAP. II.

Vers. 1. I Said in my heart, &c.] Having found that happiness was not to be attained by any knowledge of the creature, he resolved in the next place to make trial whether it might be attained by the plentiful fruition and enjoyment of the creature; I said in mine heart, Go to now, I will prove thee with mirth, as if he should have said, I did not do this, as being transported by the power of sudden corrupt passions, but upon mature advising with myself, I deliberately resolved to give myself to delights and pleasures, to wit, by way of trial, whether that would yield me true content and happiness or no; I will prove thee with mirth, saith Solomon to himself, that is, with a merry and voluptuous life; therefore enjoy pleasure, as if he should have said, Afflict not thyself any longer with the toilsome study and endeavor for learning and knowledge, but take thy fill of all lawful pleasure and delight in earthly things. So that for the understanding of this we must consider that surely Solomon, being so wise and good man as he was, did not intend hereby that he would give up himself to brutish sensual pleasure, without any regard of reason, religion or honesty, but only that he would endeavor to give himself all content in all such delights as might be seemly for a man. It cannot indeed be denied but that even these might carry him too far, and make him too much forget both God and himself. But yet by the sequel of the Chapter it is evident, that he meant to go no further in these things, then might stand with wisdom and piety. And yet we see that even upon this course of his, he at last passeth this censure, and behold this also is vanity, that is, there is no true tranquility nor happiness to be found in these things, and that because such delights do never satisfy men: usually men are cloyed with them, or at least there is some mixture of sorrow in them; and besides they are commonly the cause of much sin and misery, and so are of short continuance and end in sorrow: see Pro. 14.13. and then a little misery and sorrow makes men forget all their former pleasures.

Ver. 2. I said of laughter, It is mad, &c.] That is, I said of all excessive pleasure, when a man gives up himself to it, and makes it his business to live a merry and voluptuous life, that it made men frantic, or that it is no better then madness, or that it argues a man to be mad; to wit, 1 because in such excess of mirth, men are usually transported beyond all bounds of moderation, even to the doing of those things which are unreasonable, and which argue much vanity, levity and incomposednesse of judgment in those that do them: 2 because it is no better then madness, for men to seek for happiness in such base, such light and foolish things, as carnal pleasures are, things of such short continuance, and that do so usually end in sin and sorrow: and 3 Because for men to be so merry and jovial, considering the misery of all men by nature, and the many dangers they are always subject to, may well be deemed madness. And indeed it is likely that the ground of Solomon's using this expression was, because distracted men are oft given to much laughter; yea even then when they are in burning fevers, and other dangerous sicknesses. And then for the next clause, And of mirth, What doth it? I conceive it is another way of expressing the same thing, to wit, that such a merry voluptuous life did bring to a man no true profit at all; What doth it? saith Solomon, as if he should have said, It doth a man no good in the world; Or, It doth a man hurt rather then any good; they that live such a kind of life, they do but make fools of themselves. But now some hold, that the first clause is meant of immoderate rejoicing, expressed outwardly in laughter and such like jollity, and the second of a free and frolic temper of heart and spirit.

Ver. 3. I sought in mine heart to give myself unto wine, &c.] Some of our best Expositors, as far ar I can discern their meaning, do hold that in the two foregoing verses Solomon related, how at first from the study of wisdom he betook himself to live wholly in jollity and pleasure, without minding anything else, and how he found that to be mere vanity, folly, and madness: and that now in this and the following verses he relates how hereupon he resolved upon another course, which was, that seeing neither the alone austere search after wisdom, nor the alone giving up himself to a voluptuous life, would yield him that happiness and full contentation in this life which he sought after; he would now try a middle course, prudentially to temper wisdom and pleasure together, so to mind the study of wisdom, as withal to allay the bitterness thereof with a free use of all worldly delights and pleasures, and so to order himself in the way of his delights and pleasures, according to the directions of wisdom, as not to be dissolute and excessive therein, but to keep within the bounds of reason and piety: But I conceive that Solomon doth here only farther amplify what he had begun to say ver. 1. concerning the trial he had resolved to make, whether that happiness which he sought after might be attained by taking his fill of worldly pleasures; which he doth, not only by expressing how far he meant to go in the enjoying of such delights and pleasures, to wit, no farther then might stand with the dictates of wisdom, but also by reckoning up many of those particular delights, wherewith he sought to please himself and accordingly he first here begins with that of feasting; I sought in mine heart, (saith he) that is, after long deliberation within myself about the way of living happily and contentedly in this world, I did at last determine, to give myself unto wine, that is, to all kind of delicacies in eating and drinking, in banqueting and feasting: It is in the Original, To draw my flesh with wine, that is, to allure himself to live pleasantly in regard of eating and drinking liberally and daintily; Or, to draw out, and enlarge his flesh, to make it more full, and plump, and tender and fresh; (for sparing diet and course food doth contract the flesh, whereas plentiful and delicate feeding doth loosen and enlarge it) Having contracted leanness by hard study, he meant to draw it forth again into fatness and fullness by faring deliciously every day. Or, to draw forth, and carry on himself in a way of continual feasting day after day, and so to spend much time in it; as upon the same ground, the same phrase is used in another business, Psal. 85.5. Wilt thou draw out thine anger unto all generations? As for the following words (yet acquainting mine heart with wisdom) the drift thereof is to show, that in this resolution of his to give himself to feasting and merriment, it was still with this settled reservation of mind, that he meant not wholly to abandon the study of wisdom, but to intermix the one with the other, or rather that he would not in his jollity and feasting suffer himself to be transported beyond the bounds of wisdom and piety, nor suffer himself to be made a slave to his pleasures, his aim being only to make trial what happiness was to be found therein: And to lay hold on folly, that is, to embrace and use those pleasures, which afterward by experience he found to be no better then folly, Till I might see what was that good for the sons of men, which they should do under the heaven, all the days of their life, that is, that he might by experience discover what it was that would bring men to live most happily and contentedly, and that not for a while only, but all the time of their abode here in this world. This Solomon professeth was his aim in giving of himself up to the pleasures of this life; He did it not viciously, to drown himself in sensuality, but only by way of experiment, to see how far a life spent in such pleasures would yield a man content and comfort here in this world. And yet probable it is that this proved at last the occasion of his Apostasy from God in his old age. But however observable it is still, that Solomon's aim was not to search what was the chief happiness of man (for that he knew consisted in his living forever with God in heaven) but to try what it was that would bring men to live contentedly all their days under heaven, that is, here in this world.

Vers. 4. I made me great works &c.] That is, magnificent works; and though this may be principally meant of those works that are here immediately mentioned, his houses, vineyards, gardens and orchards, &c. yet I see not but that under this general expression, all other the stately works that were made by him, may be comprehended, such as were his golden targets, and his ivory throne, 1 King. 10.16, 17, 18, &c. and his princely bed, mentioned, Cant. 3.7. I built me houses, to wit, not only those expressed in the Scripture, his own house, his Queens house, and the house of Lebanon, for which see the Notes 1 King. 7.1, 2, 8, &c. & 2 Chron. 8.11. but also several other houses besides, as appears by that which is said, 1 King. 9.19. that Solomon built whatever he desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion: I planted me vineyards, to wit, of the rarest and choicest vines that could be gotten, one whereof we find mentioned, Cant. 8.11. Solomon had a vineyard at Baal-hamon, &c.

Vers. 6. I made me pools of water, to water therewith the wood that bringeth forth trees. ] Hereby may be meant his parks and groves that yielded him other trees, besides fruit trees, as Okes and Cedars; or else his orchards that were for the spatiousnesse of them like little woods; or rather nurseries of trees, whether fruit trees or others, which usually indeed have most need of watering.

Vers. 7. I got me servants and maidens, &c.] That is, a great number of both sorts, as became so great a King. See the Note 1 King. 10.1. & 1 King. 4.22, 23. and had servants born in my house ; or, as it is in the Original, Sons of my house, that is, such as were the children of my bond-servants. As for the servants of Solomon mentioned, Ezra 2.55. See the Note there: And then for the last clause, also I had great possessions of great and small cattle, &c. there by great cattle may be meant, not oxen only, but also deer and camels, and horses, and mules; for of horses particularly we find that he had great abundance. See the Note 1 King 4.26.

Vers. 8. I gathered me also silver and gold, &c.] To wit, in great abundance; partly by the revenues of the Crown, and the taxes he imposed upon his own people; See the Note 1 King. 12.4. partly by the tributes he received from other Nations round about him, that were become tributary to him, 1 King. 10.25. partly by the presents that were sent him by other Princes far and near, by way of honoring him for his wisdom and greatness, 2 Chron. 9.9, 14. and partly by the return of his navies, which he sent forth into remote countries. See the Notes 1 King. 9.28. & 10.14, 22. by means whereof the King made silver to be in Jerusalem as stones, ver. 27. and the peculiar treasure of Kings and of the Provinces, that is, the choicest rarities which the Kingdoms and Countries about him did afford, and whatever those Kings and the Governors of those Provinces had, which they did most highly esteem, and lay up most charily amongst their treasures, for these they sent to me for presents; as haply curious pieces of plate, chains and bracelets, jewels and precious stones, precious ointments, and spices, and perfumes, &c. I gat me men-singers and women-singers, and the delights of the sons of men, that is, say some Expositors, whatever else can be named, wherein men are wont to delight. But I rather conceive it is meant particularly of that which follows, as namely musical instruments, and that of all sorts ; which is far more probable, then that which others say, that it is meant of the fair women that were taken captives in the war, which in those times all sorts of men did much delight in, according to that, Judge. 5.30. Have they not sped? Have they not divided the prey, to every man a damsel or two?

Vers. 9. So I was great, &c.] To wit, in wealth, power, glory, and renown; and accordingly lived in great plenty and magnificent pomp and state; and increased more then then all that were before me in Jerusalem, to wit, not only private men, but Kings also; not only the Canaanitish kings, but also those that formerly reigned over Israel, to wit, Saul and David: yea 1 King. 10.23. it is said, that King Solomon exceeded all the Kings of the earth for riches, and for wisdom ; And then it follows, also my wisdom remained with me, that is, I lost not that wisdom which God had bestowed upon me in natural things, nor did I either in the getting or using of these things transgress the Rules of wisdom, that so I might without check of conscience take full delight in them: So that I failed not of doing what I propounded to my self; (for which see the Note above, verse. 3.) Now this he mentions, not only as a rare and unusual thing, (because pleasures do usually besot men) but also hereby to manifest, that whilst he gave himself thus to the pleasures of this life, he did notwithstanding seriously mind the end which therein he propounded to himself, namely, by wisdom to observe, what real good and satisfaction these things would yield to the heart of man, and that therefore the judgment that he passeth here concerning such things was worthy of all credit.

Vers. 10. And whatsoever mine eyes desired, I kept not from them, &c.] That is, So far as might stand with wisdom and piety, he labored to give himself full content in whatever might delight his eyes (and under the eyes, as the sense which men chiefly desire to satisfy; see Chap. 11.9. & 1 John 2.16. all the other senses are comprehended) he spared for no cost nor labor herein; I withheld not my heart from any joy: The meaning is, that whereas his heart was eagerly bent upon jollity and pleasure, he did not restrain it from any delight, that he might lawfully take, no not so much as by delaying to satisfy its desires; For my heart rejoiced in all my labor, that is, he was really and inwardly delighted and pleased with the works that with much labor he had caused to be made (as indeed men do usually take most content in those things which they have gotten by their own labor, or which themselves have caused to be made) and the rather because he was not hindered by war, sickness, or any other notable affliction or sorrow; And this was my portion of all my labor ; that is, the use of these things, or the delight I took in them, I resolved was the only fruit I was to reap of my labors, because when I came to die, I was sure to leave them; and accordingly I set myself to enjoy them, which many covetous wretches never do; And thus a little transitory enjoyment of them was all the fruit I had of these painful pleasures. That which Solomon saith here of his not denying himself any pleasure he desired, some understand of his sinful excesses beyond his first intentions. But this doth not agree with that which he said in the foregoing verse, that his wisdom remained with him.

Vers. 11. Then I looked on all the works, that my hands had wrought, and on the labor that I had labored to do, &c.] That is, I took an impartial survey of all the works which by my labor I had made, and of all the labor undergone in the making of them; And behold, all was vanity and vexation of spirit, that is, the pleasure that was taken in the enjoying of them, was not answerable to the toile that was undergone about them, but all was mere vanity and vexation of spirit, not only because the things themselves wherein men take pleasure, have no permanency in them, but are vain in every regard, see the Note, Chap. 1.2. but also because such joys are not attained without much labor and anguish of spirit, and in the enjoying of them there is still a mixture of sorrow, by reason of many fears, jealousies, interruptions, and discontentments. Neither is there any permanency in them (even o •• age it self will make the most delightful things wearisome) nor can they quiet or satisfy the mind of man; yea and if there be sin in the enjoying them, the sting of conscience will certainly follow. And there was no profit under the Sun ; see the Note, Chap. 1.3.

Vers. 12. And I turned myself to behold wisdom, and madness, and folly, &c.] That is, Having thus discovered the vanity of pleasures, I turned myself back to take a review of that wisdom, and madness, and folly, whereinto I had before made enquiry, (See the Note, chap. 1.17.) as determining upon this review yet once more to consider and see, whether in this wisdom happiness might be attained or no; and that because second thoughts are many times the wisest, and upon a serious review of things men do often discover that which they saw not before. As for the following words, for what can the man do that cometh after the King? even that which hath been already done, therein there is a reason given why Solomon gave over the pursuit of pleasures, and betook himself again to make enquiry, whether happiness might be attained by wisdom or no, namely because he had made such a full and exact trial of all the good that could be found in pleasures, that no man that should after him attempt to search what content could be found in pleasures, would ever be able to do more then he had done in that time: What can the man do, that is, any man whatsoever, that cometh after the King? The meaning is, that whosoever should try to find anymore happiness in pleasures then Solomon had done, that was a King, and so glorious a King in every regard, he would but lose his labor; he could try nothing, but what Solomon had tried before him, he could do nothing, but even that which hath been already done, to wit, by him and others. The last clause may be read as it is in the margin, What can the man do that cometh after the King, in those things which have been already done? But then also the sense is almost fully the same, to wit, that when any man should after Solomon attempt to find happiness in pleasure, as he would be able to do nothing but what had been done before him, so neither would he be able, in doing over those things which had been done before, to discover any new thing tending to man's happiness, that had not been discovered before.

Vers. 13. Then I saw that wisdom excelleth folly, as far as light excelleth darkness. ] As if he should have said, Though I found wisdom and knowledge to be vanity, as to the making of a man happy, yet I do not thence conclude that wisdom is no more to be regarded then folly; for this I found withal, that wisdom doth far surpass folly, even as far as light surpasseth darkness. And indeed well is wisdom and knowledge compared to light, and folly and ignorance to darkness; because, 1. As light discovers things to men, (Eph. 5.13. All things are made manifest by the light ) and enables men to distinguish one thing from another, whereas in the dark all things are hidden from men, and therefore there can no difference appear of one thing from another, so doth wisdom make men understand things, and discern betwixt good and evil, truth and error; whereas folly makes men to be as blind men that see nothing. 2. As light is very comfortable, chap. 11.7. Truly the light is sweet, and a pleasant thing is it for the eyes to behold the Sun ; whereas darkness is dreadful and full of terror, so is knowledge very delightful, chap. 8.1. A man's wisdom maketh his face to shine, but folly yields a man no comfort at all. 3. Wisdom, as light, directs men in their way, and shows them dangers that they may avoid them; whereas folly and ignorance mislead men, and expose them continually to manifold dangers. And 4. As light wakens men, whereas darkness lulls men asleep, so wisdom and knowledge wakens those that sleep securely in a sensual estate, and makes them think of their danger; whereas ignorance makes men in such an estate to sleep securely without any fear.

Vers. 14. The wise man's eyes are in his head, &c.] As if he should have said, He is not blind; Or rather; As men by t • eir eyes, being placed as watchmen in the watch-tower of the head, do discern things a far off, and round about them, so the wise man by his wisdom is circumspect and provident, judicious and wary in all his undertakings, he marketh all circumstances for the right ordering of all his undertakings, he forecasts what the issue of things will be a long time after, and so foreseeth things to come, and minds not only present things, yea he compares things past, present, and to come, and so is the better able to judge of things; and by this means he ordereth his ways aright, he keeps himself from wandering or stumbling, avoydeth that which is evil, and followeth that which is good, see the Note, Pro. 4.25. But the fool walketh in darkness ; that is, He is blind, or, He seeth no more then a man that is in the dark, or, His eyes are in his heels, he minds only things present, and seeth not any evil till it is upon him. The meaning is, that the fool is ignorant, rash, inconsiderate, inobservant of circumstances, that he foreseeth not either conveniences or mischiefs, and so he goeth stumbling on in a confused blind manner in all that he doth, not knowing which way to choose, and which to refuse, and so doth usually fall into many mischiefs. Some Expositors do add, that these expressions of a wise man's eyes being in his head, and a fools walking in darkness, do also imply, 1. That as the sight is an ornament to the body, and blindness a great deformity, making the body to be to the soul as a dungeon that hath no windows in it, so is wisdom a very great ornament to the soul, and folly a sore blemish. And 2. That as a man by his eye-sight can discern light, which a blind man cannot do, so by wisdom a man is enabled to discern the power of reason propounded to him, whereas folly renders men uncapable of receiving counsel. But that which is before given for the meaning of the words was I conceive chiefly intended. And then that which followeth, And I myself perceived also, that one event happeneth to them all, is as if he had said, As I perceived the excellency of wisdom above folly, so I perceived also that notwithstanding the wisest of men are subject to the same event in regard of their outward estate here in this world that fools are, to wit, that which is afterwards expressed, ver. 16. that both die, and both are at last forgotten, or more generally, the same calamities and sorrows.

Vers. 15. Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? &c.] That is, why did I labor to get more wisdom then the fool hath? Or, What advantage have I of being wise above the fool? Then I said in my heart, that this also is vanity ; that is, I determined that in regard the same events befall the wise man that befall the fool, for the making of a man happy here in this world, and for the giving of full content to the soul, even wisdom it self is no better then vanity. I know that many take this last clause to be a censure passed upon that hasty & angry inference of his in the foregoing words, And why was I then more wise? namely, that it was vanity in him, and so would be in any other thus to determine, thus to undervalue wisdom, because the wise man and the fool are subject to the same outward events. But the first exposition seems to me the best.

Vers. 16. For there is no remembrance of the wise more then of the fool forever, &c.] That is, The remembrance of the wise man shall no more remain forever, then the remembrance of the fool; though they may be remembered by some few, yet not by others, though for a time, yet not forever, seeing that which now is, in the days to come shall be forgotten, that is, both the men themselves and all their wisdom and glorious works will be forgotten and buried in eternal oblivion; New wise men that arise will eclipse the glory of those that were before them, and time will devour all the monuments which they leave of themselves behind them; And how dieth the wise man? as the fool. This may be taken as the reason, why there is no more remembrance of the one then of the other, namely, because they are both at last cut off by death: Or rather it is another instance, wherein Solomon showeth how the same event happeneth to them all, as he had said before, ver. 14. to wit, because they fare alike here in this world in regard of death. And this is expressed by an interrogation, to intimate that it is in reason a matter of wonder, grief and indignation, that it should be so, and how dieth the wise man? as the fool. But still we must remember that Solomon did not question but that a different event would befall the good and the bad after death, God (saith he, Chap. 12.14.) shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

Vers. 17. Therefore I hated life, &c.] That is, though I lived in peace and honor, and in great abundance of all things that are desirable in this world, yet I was weary of my life, and looked upon it as having no loveliness nor desireablenesse in it; and judged thus not in a way of murmuring, out of some private discontent, but judiciously; Because the work that is wrought under the Sun, that is, all that is done by men, or that befalls men here in this world, is grievous unto me, that is, full of grief and disquiet, and that especially because of this vanity that the wisest do always die at last as well as the basest of men; and naturally every man would rather not be, then be always miserable; For all is vanity and vexation of spirit ; see the Note, Chap. 1.14.

Vers. 18. Yea, I hated all my labor which I had taken under the Sun, &c.] That is, Here in this life, or in these sublunary things; As if he had said, I began to be wholly out of love with those glorious and magnificent works, which with so much labor I had made, even those things, which I had formerly loved & given myself to delight in them, I then began not to regard, yea to repent that ever I had taken so much pains for them; Because I should leave it unto the man that should be after me ; As if he should have said, Not only for the reasons before mentioned, but also because, 1. I must at last part with them all, and all the comfort I had taken in them, and leave that to another about which I had taken so much pains, Psal. 49.10, 17. (and indeed naturally men are loathest to part with those things which are their own work) and 2. I cannot know who that man is to whom I shall leave them; see Psal. 39.6. Because it might be objected, that though there could be no solid comfort gotten in earthly things by the wisest of men, in regard that the wise man must die and part with all he hath as well as the fool, yet there would be much content in this, that he should have plenty to leave to his child after him, this objection is covertly prevented, in that Solomon intimates, that no man can tell whether his estate shall be enjoyed by his child or no: Some man after him shall enjoy it, but who that man shall be no man can tell.

Vers. 19. And who knoweth whether he shall be a wise man or a fool? &c.] As if he had said, Be it a stranger, or be it a man's own Child, that shall come to enjoy what he leaves behind him, no man can tell but that he may be a fool, that may not be able to judge of the wisdom of his works, nor know how to use what falls into his hands, but may profusely wast and squander all away, or by neglect, or some other way of folly, bring all to nothing that is left him. And some conceive that Solomon might speak this out of some jealousy that he began to have, that thus it would be with his son Rehoboam, who was indeed one and forty years old when his Father died; Yet (saith he) shall he have rule over all my labor, wherein I have labored, and wherein I have shown myself wise under the Sun, That is, All the estate I had gotten, and the works that I had made with so much labor and wisdom; He shall enjoy and dispose of it as he pleaseth, and Lord it as he lists in scattering that estate, which I had as it were made myself a servant to gather, this is also vanity, to wit, that a man hath not power • o leave his goods to those to whom he would desire to leave them, by means whereof many times a wise man makes himself a drudge to a fool, and a fool becomes matter of that which was gotten with much labor and wisdom, and it may be soon brings it all to nothing.

Vers. 20. Therefore I went about to cause my heart to despair of all the labor which I took under the Sun. ] That is, after many deliberations, and several ways taken to seek for content here in the things of this world, I came about at last to this resolution, to which I did set myself with all my power, and with all possible diligence, even that I would endeavor to cast off all hope of attaining happiness by any such ways wherein I had hitherto labored to attain it, and so to give over that anxious toil wherewith I had so long afflicted myself in seeking to make myself happy in those outward Comforts, which are so uncertain and unsatisfactory.

Vers. 21. For there is a man whose labor is in wisdom, and in knowledge, and in equity, &c.] That is, that hath taken pains to get an estate by wise and skillful and just courses, (though he managed his business with all possible providence and industry, yet was he withal careful not to hazard his estate by getting anything in any unjust ways:) yet to a man that hath not labored therein, shall he leave it for his portion, that is, to one that never took the least pains in the getting of it; an idle Drone that never knew what belonged to the managing of his business in any such prudent or conscionable way. This also is vanity, and a great evil, that is, a sore misery and vexation not to be avoided by any care or circumspection, to wit, that a man should thus toil himself to purchase rest and idleness for another man; or that one man by sitting still and doing nothing, shall get as much, and enjoy as much content, as another by all his skil, providence, and lawful labors.

Vers. 22. For what hath man of all his labor, and of the vexation of his heart, wherein he hath labored under the Sun? ] This may be referred to all that hath been here said in the foregoing verses; as 1. That when a man is dead (as die every man must) he hath then no profit at all of all his labor and vexing cares, both for the getting and preserving his estate; and 2. That a man hath no profit by such labor, the benefit whereof goeth to others he shall leave behind him. But I rather take it more generally, That no man can take true contentment in anything he can get by his labors, according to that Chap. 1.3. For which see the Note there.

Vers. 23. For all his days are sorrows, &c.] That is, full of vanity, of bitter sorrows, both in body and mind, nothing in a manner but sorrow, and his travel, grief, that is, he meets with much discontent and vexation many ways in all his labors. Now this Solomon here alledgeth, because if this be generally true of all men's labors, it must needs be more eminently true of carnal and worldly covetous men, that toil themselves excessively to get wealth, and are continually unsatisfied with what they have, and disquieted with the fear of parting with it; yea his heart taketh not rest in the night, that is, either he cannot sleep, or he is perplexed with unquiet thoughts and cares in his sleep, and in his dreams: For the heart of a man may wake when his body sleeps. See Cant. 5.2.

Vers. 24. There is nothing better for a man, then that he should eat and drink, &c.] In this and that which followeth to the end of the Chapter, Solomon undertakes to show that which is the main drift of this whole Book, namely, wherein the happiness of man in this life doth consist, and how far only the enjoyment of the things below can yield a man full satisfaction and content, to wit, when a man being good in God's sight, as it is expressed, verse 26. (which they only are that fear God and walk in his ways) can thereupon with freedom, quietly, contentedly, and cheerfully enjoy and use that portion of outward blessings, which God hath afforded him, without that anxiety and vexation of spirit, wherewith the most of men do perplex themselves. There is nothing better for a man, then that he should eat and drink ; As if he should have said, Seeing there is in all things, and in all the labors and endeavors of men, so much vanity and vexation of spirit, whereby it is evident, that from these things happiness and full contentment cannot be attained, the best remedy therefore that can be prescribed against this vanity, and the best way that can be taken to become master of the utmost comfort that worldly things can afford, is for a man contentedly to enjoy the portion which God hath allotted him, and liberally to make use of what he hath, not only for the support of his life, but also for his pleasure and delight; and not to afflict himself as many do, not daring to enjoy what they have gotten, though withal they know not to whom they shall leave it: Even these outward things might thus be used, as conducing to men's comfortable living here in this world, if they would expect no more from them, then that for which they were created, and for which they were conferred upon them, (which is not that they should depend upon them for happiness, and seek for full content in such uncertain things, which makes some excessive in taking delight in them, and others to afflict themselves with toiling excessively to get them, and covetous locking them up, when they have them) but would only, with thankfulness to God, betake themselves to live freely and comfortably upon those good things which God hath given them. And that he should make his soul enjoy good of his labor ; that is, that he should take as much comfort and content in what he hath gotten by his honest labors, as such outward blessings can afford him. This also I saw that it was from the hand of God, that is, I plainly perceived that thus to be able to use and enjoy what God hath given men, and to enjoy them contentedly and cheerfully without any such superfluous and vexing cares as many do afflict themselves with, is the gift of God, and a special favor it is from God; though it may seem a very easy •• ing for a man to make use of what he hath in his power, to eat the fruit of his own labor, yet this no man is able to do without God's blessing; (through covetousness men may not have hearts to do it, and through sickness, grief, and many other ways they may be hindered from doing it) and much less is any man able of himself to enjoy what he hath with a contented cheerful mind; because this cannot be unless God plants his fear in men's hearts, and takes off their love from earthly things, and pitcheth it upon himself.

Vers. 25. For who can eat? &c.] This may be added, as a proof from his own experience, Either 1. of that which he had said in the first clause of the foregoing verse, to wit, that there was no better course could be taken for these outward things, then for a man contentedly and cheerfully, and liberally to make use of what God hath given him for his portion; for, saith he, who can eat? or who else can hasten hereunto more then I? As if he should have said, I have learnt by full proof from mine own experience, how desirable a thing it is thus to enjoy these outward things: No man could more freely, nor with more cheerfulness and readiness of mind make use of these outward things, than I did, because I enjoyed so great abundance, and might speedily command whatever I desired; and as I knew that no man was fitter to take the comfort of my estate, than I myself that had labored for it, so I was also most forward and willing to do it, and therefore did enjoy what God had bestowed upon me in as liberal and magnificent a manner as might be. Or 2. of the last clause of the foregoing verse, This also I saw that it was from the hand of God ; for accordingly the meaning of these words, for who can eat, &c. may be, that if it had depended upon men's own will to eat and to drink, and to enjoy good of his labor, Solomon had the means to do this more then any other, as being so wise and so wealthy a Prince, and so should have been the happiest of men; But seeing he could not do it, hereby it is manifest, that it is merely from the hand of God.

Vers. 26. For God giveth to a man that is good in his sight, &c.] That is, that is sincerely good, the man with whom God is well pleased, and who is acceptable in his sight: wisdom and knowledge, that is, such natural gifts of understanding, whereby he is enabled well to manage his affairs, and both to get a competent and comfortable estate, and to use it when he hath it, as likewise such spiritual gifts and graces of the mind, whereby he is enabled to seek happiness only in God, and in the knowledge and service of God, and taught to be contented with what God allots him for his portion: and joy ; as if he should have said, And by this means he lives joyfully and comfortably in the cheerful use of the outward blessings which God in his love hath conferred upon him; according to that, He gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness, Act. 14.17. But to the sinner he giveth travel, to gather and to heap, that is, As for wicked men he gives them over, or leaves them to their insatiable desires, and so like fools they vex and toil themselves with immoderate cares and restless labors in heaping up wealth together, esteeming that their happiness, which God layeth upon them for their punishment and vexation: that he may give to him that is good before God, that is, that God may dispose of it, not to those for whom the wicked intended it, but to the man to whom God is pleased to afford it, or to some good righteous man. See Job 27.16. Prov. 13.22. & 28.8. This also is vanity and vexation of spirit, to wit, for men to toil, and cark and care for others they never thought of, it may be those they hated, to whom they were far from intending the least good. Now the drift of all this is, hereby either to prove, that this power, thus freely, and contentedly, and comfortably to use the good blessings of God, is the gift of God; or else, to set forth the excellency of this gift, because he gives it to those he loves, and lays the contrary as a punishment upon wicked, ungodly men.

CHAP. III.

Vers. 1. TO everything there is a season, &c.] That is, A set appointed time, a time determined by the fore-appointment and decree of God, both for their beginning, continuance and end: And that this is to be extended to all things that are, and are done in the world, not only natural and contingent, but also voluntary, which seem to be most in the power of men, is evident by the following clause, And a time to every purpose under the heaven, that is, to everything which men purpose or perform. It cannot be questioned but that Solomon doth still here prosecute his former discourse, because ver. 9. of this Chapter, he returns again to what he had said before, Chap. 1.3. concerning the unprofitableness of all men's endeavors. So that the drift of that which is said here concerning the divine determination of the time wherein all things are done, may seem to be; 1. to prove the vanity of all worldly things, and all the labor and endeavors of men about them; He proves all things to be vain from their transitorinesse, because they have all but their time, and then pass away, and so there is a continual vicissitude and change of things, and that by the sure and unchangeable decree of God: as is shown in the following instances, that must needs be vain, that is born and presently dieth, that is planted, and is eft soon plucked up again, &c. And then he proves the vanity of all men's endeavors about these things, from the absolute uncertainty of future events, which do wholly depend upon the predeterminate counsel and decree of God, and not at all on the purposes and endeavors of men. 2. To press upon men from hence that counsel formerly given Chap. 2.24. of enjoying freely and contentedly what God hath allotted to men for their portion in these outward things, and not to vex themselves with solicitous and anxious cares, hopes, fears, designs and endeavors about future events, nor to be disquieted with anything that befalls them, and that because, if God have fore-appointed all things that come to pass in their several times and seasons, and consequently all the changes and vicissitude of things that are in the world, as it were a folly and madness in men, any way to afflict themselves about things to come, which must be as God hath determined, and it is not in their power to prevent or alter it, so likewise it must needs be a vain thing to be troubled when things come not to pass according to their desires and endeavors, seeing they may be sure that all things are as God hath appointed; That which men have to do is in all their ways to seek for counsel and direction from God, and then having used all lawful means for the effecting of what they desire, to refer the event to God's providence, and thereon quietly to wait and depend, and then to submit their wills to God's, and to be content with whatsoever he shall be pleased to do. And 3. To warn men, even whilst they do comfortably enjoy their present blessings, not to set their hearts too much upon them, nor to promise themselves much content in them, or that they shall always enjoy them; and that because they are variable and subject to variety of changes and uncertainties, and so may be gone in an instant, yea that which is quite contrary may come in the room of them. However evident it is, that Solomon doth not speak here of what may lawfully be done, so it be done in a fit season, as some Expositors would have it, (for how could this tend to prove the vanity or unprofitableness of men's labors about the creatures?) but only teacheth us, that all things, and all the changes of things that are in the world, are ordered in their several times by the all-ruling providence of God, yea not only the lawful and serious actions of men, but even their sins, and those things they do which have most lightness and vanity in them, as may be seen in the following particulars.

Vers. 2. A time to be borne, and a time to die, &c.] To wit, When men die according to God's appointment by a natural death, thorough sickness, or old age, &c. (for of dying by a way of violence Solomon speaks in the following verse.) Here he undertakes to prove the fore-going general Proposition concerning God's fore-appointing all the several changes and vicissitudes that are in the world by an Induction of many particulars in fourteen pair of contraries. And observable it is, that whereas in some of these he sets that which is desirable and delightful in the first place, and that which is grievous and sad in the last, and so on the contrary in others of them he begins with that which is sad and irksome, and ends with that which is delightful and pleasing; this may be to intimate the Lord's different dealing with men, to wit, that sometimes he gives them their sweet, their good days first, and afterwards their days of sorrow and afflictions, and that sometimes on the contrary he gives them their sour, their days of adversity first, and afterwards their sweet, their days of prosperity.

Vers. 3. A time to kill, and time to heal, &c.] That is, There is a time when according to the ordering of divine Providence men are slain, sometimes by the sword of justice, or war, or private revenge, and sometimes by casual events, see Exod. 25.13. and that sometimes too when the wounds at first seemed not mortal, (for even evil and casual actions of men are directed by God;) and there is a time again when though men be wounded never so dangerously, yet their wounds shall be healed.

Vers. 4. A time to weep, and a time to laugh; a time to mourn and a time to dance, ] That is, God sometimes gives men occasions of sorrow, yea of bitter lamention; and sometimes again of joy, yea of leaping and dancing, and of great triumphing; see 2 Sam. 6.14. & Act. 3.8.

Vers. 5. A time to cast away stones, and a time to gather stones together, &c.] This may be meant of men casting away stones out of their pastures and other grounds, and of gathering them together again for building; or of pulling down fences of stones, houses, or fortresses, and building them up again; all these things being ordered by the providence of God. And so likewise the next clause, A time to embrace, and a time to refrain from (or, as it is in the Hebrew, to be far from) embracing, may be meant of making up or breaking off marriages, or of the different seasons that God sends, to wit, such wherein married persons and other dear friends may mutually rejoice together, and embrace one another; and others again when through alienation of affection, sickness, or other great sorrows men are far from embracing : See 1 Cor. 7.5. & Joel 2.16.

Vers. 6. A time to keep, and a time to cast away. ] To wit, either through necessity, as when men in a storm cast their goods overboard to save their lives; see Jon. 1.5. or out of voluntary choice, as when men do cheerfully and bountifully give what they have for the relief of the poor: see Psal 112.9. & Eccles. 11.2. or when men do readily abandon anything they enjoy, rather then not keep faith and a good conscience: see Heb. 10.34.

Vers. 7. A time to rent, and a time to sew, &c.] This may be understood as spoken figuratively of the Rents and Divisions that are often made in Kingdoms, States and Churches, and of making up such breaches again, or of rending men from the Church by Ecclesiastical censures, and of reuniting them to the Church again. But I rather take it to be meant, of men's rending their garments in times of great sorrow, (for which see the Note, Gen. 37.29.) and so of mending those garments again. And that the rather, because the following clause, A time to keep silence, and a time to speak, may very probably be taken in the same sense, because in times of joy men are wont to use great freedom of speech, and in times of great sorrow to keep silence, according to those passages, Lam. 2.10. The Elders of the daughter of Zion sit upon the ground, and keep silence ; and Amos 5.13. Therefore the prudent shall keep silence in that time; for it is an evil time ; See the Note also, Job 2.13.

Vers. 8. A time to love, and a time to hate. ] That is, A time to manifest our love and charity to men, and a time to do those things that proceed from the just hatred of sin and wickedness: see the Note, Psal. 139.21. Or rather; A time wherein God doth those things, which cause and increase love and friendship amongst men, and a time wherein those things are done which occasion great variance and hatred amongst men.

Vers. 9. What profit hath he that worketh, in that wherein he laboreth? ] See the Note, Chap. 1.3. It is as if he had said, Seeing when men have done what they can, all things must depend upon the determinate counsel of God, and therefore they cannot help or hinder the vanity and volubility that is in the things of this world, nor work out any happiness to themselves therein, therefore all anxious cares about these things are to no purpose, they may keep men from reaping any comfort in those things God hath bestowed upon them, but they can never frustrate what God hath determined; and therefore they may endeavor that, which they shall never be able to effect, and seek after those things which they shall never come to enjoy, or which, if they do come to enjoy them, they shall quickly leave to others.

Vers. 10. I have seen the travel, which God hath given to the sons of men to be exercised in it. ] Some would have this to be understood merely of the labor of seeking the knowledge of all things, as before, Chap. 1.13. where we have in a manner the same words; for which see the Note in that place. But doubtless that which Solomon saith here, is rather meant of the various and contrary employments, passions and events that are in the world. Whereas it might be thought, that it is merely casual that things do thus come to pass, Solomon here assures us, that all these things are of God, it is God that hath given this travel unto men, to wit, of being employed in different and contrary works and employments, and that with different and contrary events, according as he hath fore-decreed: And whereas again it might be thought, that if all labor be unprofitable, and that because let men do what they will, they shall be able to effect nothing, but according to what God hath foredetermined, then men had as good sit still and do nothing, as to labor and travel to no purpose: to this likewise Solomon answers, that God's will is, that men should use all lawful endeavors in all things they desire to accomplish, (though God's providence should work contrary to men's endeavors, yet man in obedience to God's command must do what belongs to him to do) to be exercised in it, that is, that they may be exercised thereby, and kept from idleness and pride, &c. and all the evil effects thereof; or that they may employ themselves in observing the providence of God in that variety of changes that is in all worldly things.

Vers. 11. He hath made everything beautiful in his time, &c.] As if he should have said, Though in regard of the great uncertainty of all human endeavors, and the various and contrary events of things, there may seem to be a great deal of disorder and confusion in those things that are done in the world, at which men are apt to stumble and take offense, yet this is because we are ignorant of the ends that God propounds to himself, and are not able to put together all the pieces of his Providence, nor to foresee the effects that he will at last produce, and so cannot comprehend the wise contrivances of all his works; for the truth is, that if we once discover God's ends, and how he brings about that which he determined, whether in regard of judgments that he executeth upon wicked men, or the trial that he makes of the faith and patience of his people, or other such like holy designs, we shall find that everything, even these things that seem so full of confusion, are in their season admirably beautiful and done in the most exact and comely order; and that as in the first Creation there was nothing that God made that was not very good, Gen 1.31. so in the works of his providence in governing the world, there is nothing that God doth, but it is exceeding beautiful in its season. Though things seem to happen never s • unexpectedly, and crossely, yet when the Lord hath performed his whole work as the Prophet speaketh, Isa. 10.12. and that we come to compare one thing with another, we shall find that God hath ordered all things for the best, even to admiration. As the beauty of pictures and curious hangings, and so likewise of the bodies of men a • iseth from the orderly mixing of divers and contrary colors, so doth the beauty of God's works of providence arise from his wise causing even of cross and contrary events to work together for the glory of his name, and for the good of his chosen people. Now the drift of Solomon's asserting this here, is not only to justify God, by showing that if there be any vanity and confusion in the things that are done in the world, the fault is not in the providence of God, but especially also to make it clear that there is reason why men should be quiet and contented with their state and condition, whatever it is that befalls them, because all circumstances duly considered, nothing can be better then as God orders it? Though men have sometimes occasion of joy, and sometimes of sorrow, these are as necessary and as comely in their season, as cold and frost is in the winter, and heat and flowers and fruits are in the summer, God still allowing men to conform themselves to the various motions of his providence, so they be kept within the bounds of moderation; As for the following words, Also he hath set the world in their hearts, &c. By God's setting the world in their hearts may be meant, either 1. that God hath implanted in the hearts of men a desire to delight themselves with the enjoying and using of the things of this world; or 2. that God hath so clearly revealed, both in his works of creation and providence, his wise and beautiful ordering of them all, and hath withal wrought in the hearts of men such an earnest desire, and so much ability withal thorough the natural light, reason, and knowledge that he hath given them, to search out the wisdom of God therein, and the beauty that is in his government of the world, that if men would set themselves to the exact observation of things, they might in a great measure discover the wise and beautiful contrivance of them. And so accordingly for the last words; So that no man can find out the work that God maketh from the beginning to the end ; the meaning may be, either that man cannot find out all that God doth, there being many things, which God reserves as secrets to himself, and which are above the reach of man's understanding, or that man cannot perfectly and thoroughly understand any work of God, so that nothing from the beginning to the end of it should be concealed from him, or that many things they can never search out so long as they live. Laying therefore both these last clauses thus understood together, Also he hath set the world in their hearts, so that no man can find out the work that God maketh from the beginning to the end. The drift of Solomon therein must needs be, either to show that men might discover so much of the beauty of God's works of providence in the governing of the world, though some things indeed they cannot comprehend, that they might thereby be brought with quiet and cheerful hearts to rest in the Lord's so wise disposing of things, without that anxiety and discruciating care, wherewith men do usually afflict themselves; or else rather to show the reason why men are not contented, and patient and cheerful in all conditions, though all things that God doth are so beautiful in their time, to wit, either because men are naturally so taken up with the desires, and thoughts, and cares of worldly things, and are so exercised with the sore travel belonging thereto, that they seldom or never mind the Lord's wise disposing of things, so as thereby to quiet their hearts, or else because men are not able fully to comprehend the wisdom of God in his works: Though God hath given men an earnest desire to know them, and good measure of understanding whereby to search into them, yet many times they cannot find out the end which God intends, it may not be accomplished in their days, neither can they behold the whole frame of things together; and so the beauty of God's works proves to them unsearchable and past finding out.

Vers. 12. I know that there is no good in them, &c.] That is, I know by proof and experience, that there is no good in or for men, or that there is no good in the creatures; but for a man to rejoice, that is, to live cheerfully and contentedly in every estate wherein God is pleased to dispose of him: See the Note, chap. 2.24. and to do good in his life, that is, to live piously and righteously, according to that, Psal. 34.14. Depart from evil and do good ; (and indeed such as do so may well rejoice, though the things that befall them seem never so cross and contrary) Or, to be beneficial to others, and to relieve others, as good men ought to do in the times of their rejoicing, Neh 8.10, 12. Or, to do good to himself by a cheerful enjoying the good blessings which God hath allotted him for his portion, according to that, Psal. 49.18. And men will praise thee, when thou doest well to thyself. It is in a word, as if Solomon had said, Since things by God's determinate council are thus liable to unavoidable changes, and yet all things are most sweetly ordered by God, the best way for men is resting upon God's providence, to live comfortably in every estate; or thus, Though men cannot know the counsel of God, yet this to be sure I know is unquestionable, that the only way for men is without anxious cares, to live comfortably in their present condition, and to leave all care about future events to God's disposing.

Vers. 13. And also that every man should eat and drink, and enjoy the good of all his labor, it is the gift of God. ] See the Note again, chap. 2.24. As God giveth the blessings themselves, so also the power to use them; neither can any man merit either the one or the other at God's hands.

Vers. 14. I know that whatsoever God doth it shall be forever, nothing can be put to it, nor anything taken from it, &c.] That is, God's decrees, and works of providence are all certain, and unchangeable and perfect: It is as if he had said, Though men's affections are mutable and changeable, and so are their works, now they love, and by and by they hate, they build and pull down, &c. yet still God's counsel is accompilshed, and there is no resisting of what he pleaseth to do: Or, though we cannot comprehend all the works of God, and the changes that are in the world may seem to imply some imperfection in the providence of God; yet to be sure, as whatever God hath decreed and wills to be done, is always done, and that exactly in regard of every circumstance, as he hath appointed it, men cannot in the least hinder what he will have done; so also whatever God doth is perfect, there is nothing can be added that is defective, nor is there anything superfluous that may be taken away; God ordereth all things for the best, both for the good of the righteous, and the punishment of the wicked; neither can anything be better then as God doth it. And the drift of this is again from this inevitable course of God's providence, to persuade men to be content with whatever God doth, and with cheerfulness to enjoy that which God allots them for their portion. As for the last clause, And God doth it that men should fear before him, therein Solomon showeth what God's end is in disposing all things that concern the children of men, by his own unresistable providence, according to his eternal unchangeable decrees (which doth further also discover the perfection thereof) namely, that men should fear before him, that is, that men considering that all things are swayed by the over-ruling power and providence of God, and that they cannot know what will be, nor are able to do anything of themselves, they might be brought hereby to stand in awe of God, and to be afraid to offend him; not to think to carry on any designments of theirs proudly and presumptuously by their own wisdom and power, wherein they see men usually crossed, nor yet to grow idle in the neglect of means, which God hath appointed men to use, and wherein he doth usually bless men's endeavors; but to do what God hath appointed herein to be done, and then to fly to God by prayer, as depending wholly upon him, and afterwards quietly to submit to God in all events whatsoever, being patient in adversity, as submitting to God's will, and thankful in prosperity, as acknowledging his bounty in all the good that befalls them. This is not indeed the use which men are wont to make of God's unchangeable and irresistable providence; for they quite contrary are wont to argue, If all must be as God hath decreed, and so all shall be surely beautiful in its season, what need we then care how we live, or what we do? But herein men pervert this truth concerning God's providence, which tends in its own nature, and according to God's intention, to teach men to fear the Almighty and all over-ruling power of God.

Vers. 15. That which hath been is now; and that which is to be, hath already been, &c.] See the Note, ch. 1.9. This is added here by way of explaining that which was said in the foregoing verse, that whatsoever God doth, it shall be forever ; for to this end he showeth, that in all ages past, present, & to come, he hath and will still carry on all the affairs of men with great stability, and correspondency, and suitableness one to another; he hath not of late begun to observe that course in the governing the world, which he observes for the present; nor will he deal with future ages otherwise then he hath dealt with those that are past, and that which is at present. And this implies, 1. That in all ages all things are constantly done according to God's decree. 2. That there is no withstanding or altering in the least that which God hath decreed: and 3. That all things are done successively, according to what hath been done in former times, even from the beginning. As in God's disposing of all other creatures, the revolutions of the heavens, the changes of the winds, &c. all things are carried on in the same course and order; they have in all ages the same courses and recourses, so God hath provided in his wise administration of human affairs, that the same things that have formerly been should return again, and so according to the instability & change of times, there should be still the same revolution of things in their several circuits and seasons. And God requireth that which is past ; that is, This tenor and manner of his unchangeable providence God always observeth, he restoreth and brings back again that which hath formerly been; those things that pass away, and are as it were thrust forward successively the one by the other (for it is in the Hebrew, and God requireth that which is driven away ) do often come to pass again & again in after times. And this likewise is alleged to persuade men to be contented with that which God allots for their portion, whatever it is: and that because it implieth, 1. That God deals no otherwise with us then he hath dealt with others in former days, and that which is our condition for the present, will be the condition of others when we are dead & laid in our graves. 1 Cor. 10.13. There hath no temptation taken you, saith the Apostle, but such as is common to man. And 2. That God doth not always keep men in the same estate, but doth usually give them a mixture of adversity and prosperity: After sad times of affliction and sorrow, he many times restores comforts again to them and to their mourners. And on the other side, when men have been raised from a low condition, and have lived a time in so great prosperity, as if there were then no fear of a change, he hath often brought back their sorrows again: All which should teach men to walk humbly with God, to fear him, and quietly to submit to his fatherly providence in all things that befall them.

Vers. 16. And moreover, I saw under the Sun, the place of judgment, that wickedness was there, &c.] This Solomon mentions as another vanity, further thereby to prove that happiness and true contentment is not to be found in any condition here below. Having hitherto shown the vanity of seeking happiness and full content, either in knowledge, or in worldly pleasures and delights, here he adds, I say, another vanity, and that is the injustice and oppression which was usually found in places of Magistracy, and Courts of Justice, and that not only in the land of Israel, but all the world over. As for the order of Solomon's proceeding in this place, some conceive, that intending now to fall upon many particular passages in the lives of men, whereby it may be evidently seen how impossible it is to find full satisfaction in any condition here below; he begins first in this place with the hard and unjust dealing that men usually meet even in Courts of Justice, which should be a means of refuge for those that are wronged. And again others conceive that here he enters upon another general Head, to wit, the vanity of Honors; undertaking to show that these are so far from making men happy, that it proves, through the corruption of men, an occasion of much wickedness, and consequently of much misery, both to themselves and others. But however, the dependence of this upon that which went before, seems to be thus: Having shewn in the foregoing verses, that the only way to enjoy content here in this world, was to depend upon God's providence in all things whatsoever, and so enjoy comfortably what God allots for their portion; whereas it might be objected, that there seems to be no such providence, because the wicked in power do usually at their pleasure oppress the righteous, he prevents here this objection, by showing, that though this be indeed a vanity whereto men are subject, yet even in these things there is an over-ruling hand of divine providence, as appears more clearly in the following verse.

Vers. 17. I said in mine heart, God shall judge the righteous and the wicked, &c.] This is the censure which Solomon passeth on that vanity of oppression that is amongst those that are in place of power, mentioned in the foregoing verse, to wit, that God will one day judge both good and bad, the oppressor and the oppressed most righteously; and that therefore the righteous should not be discouraged, but patiently wait upon God's providence, nor should wicked men embolden themselves in their tyranny and oppression, but think beforehand of the judgment that will be hereafter: for there is a time there, that is, with God, in the judgment to come; or, before God's judgment seat, for every purpose, and for every work, that is, for everything men have done, or have designed or intended to do; everything shall then and there be discovered and judged, and receive its due recompense. It is as if he had said, As there is a time here, when men do what they list themselves, so there will be a time hereafter, when God will judge men for all they have done; Or, Though here Magistrates neglect to do justice, yet there every good and evil action of men shall by the Lord be justly judged. But though this be meant chiefly of the day of the general Judgment; (as indeed the confusion of things here, a clear proof that there will be a day of Judgment hereafter) yet I conceive even God's cutting wicked men off here is also included, to wit, that God hath appointed a time, when such men having filled up the measure of their wickedness, shall receive their just reward from God.

Vers. 18. I said in mine heart, concerning the estate of the sons of men, &c.] That is, Concerning the order of men, the distinction of the several ranks and degrees of superiors and inferiors; or, Concerning the condition and manner of men, that God might manifest them, and that they might see that they themselves are beasts ; As if he had said, I concluded with myself, that God suffers that oppression in seats of Justice, mentioned before, ver. 16. that hereby it might evidently appear, that men in their natural condition are no better then beasts, namely, in that they tear and devour one another, and never mind any future estate; Or rather thus, I thought with myself, that however men in power do not, and indeed cannot, seriously consider the frailty of their condition, but are as God's in their own eyes, and do cause men to humble themselves before them, as if they were more then men, yet God can by his word or judgments make it manifest to them, that they are, as to their outward estate, no better then beasts; Or, God will certainly judge them, as is said in the foregoing verse, to the end he might make it manifest, and cause them to see, that they are but beasts, as in regard of their brutish and beastly lives, and their sensual minding of earthly things, so also in regard of their mortality. But now some read this last clause thus, That they might clear God, and see that they themselves are beasts, and then the meaning must be, that when God judgeth wicked men, they might by the light of nature see, that in regard of the brutishness of their lives they are no better then beasts, and so might justify God in his proceedings against them.

Vers. 19. For that which befalleth the sons of men, befalleth beasts, even one thing befalleth them, &c.] To wit, hunger, thirst, cold, diseases, the same outward casualties, and at last death; As the one dieth, so dieth the other, that is, they are both sure to die, and in outward regards after the same manner; death is terrible and painful to both; neither of them know the hour of death, nor what will be outwardly after death; Yea, they have all one breath ; to wit, in that they breath the same air, which is drawn in and breathed out by the same vital organs, the breath both of man and beast is in their nostrils, so that a man hath no preeminence above a beast, to wit, in outward respects; men are taken away from all that is in the world, even the greatest of men, as well as beasts, so that in regard of their outward estate they have no preeminence; yea in many outward things there are some beasts excel men, as in the quickness of their senses, their strength and agility, &c. for all is vanity, that is, fading • nd nothing, even man as well as beasts; and therefore there is no happiness to be found here below.

Vers. 21. Who knoweth the spirit of a man that g • eth upward, &c.] To wit, to God above, to be judged by him, Chap. 12.7. or that abideth after death, and is immortal, and capable of being taken up to live forever with God in heaven; and the spirit of the beast that goeth downward to the earth? that is, that falleth and dieth and perisheth with the body? It is as if he had said, It will be objected, and it is indeed true, that whereas the soul of the beast perisheth, the souls of men are immortal, and may come to enjoy eternal happiness in heaven, which the soul of the beast is no way capable of; But who knoweth this? that is, How few are there that do seriously consider or acknowledge this? Men seek to maintain this life, and follow their sensual appetites, as the beast doth, but their precious souls they generally neglect▪ Or rather; No man can know this by any natural inquisition, or by arguing from the outward events that befall men and beasts: Or, No man can know it by any sensual experimental knowledge; whoever saw the ascent of the one, or the descent of the other?

Vers. 22. Therefore I perceive that there is nothing better, then that a man should rejoice in his own works, &c.] That is, in those things which a man hath gotten by his labor: He concludes again as he had done before, that since for outward things there was so little difference betwixt the condition of a man and a beast, therefore the best way was for a man to rejoice in his own works. See the Notes above, ver. 12, 13. & Chap. 2.24. For that is his portion ; See the Note, Chap. 2.10. For who shall bring him to see what shall be after him? That is, who can make him to understand what shall be done here in this world when he is dead? If a man hoard up what he hath, it will be for others, he shall have no benefit by it; neither can he know who shall have it, or what use shall be made of it.

CHAP. IV.

Vers. 1. SO I returned and considered all the oppressions that are done under the Sun, &c.] Some conceive, that by these words, I returned and considered, Solomon intended to show, that withdrawing his mind from all other things, he set himself seriously to consider of those things which are here now added. But I rather conceive, that the drift of this expression is only to show, that having spoken before of several vanities whereto men in this life are subject, and having in the close thereof shown how men should remedy this by living comfortably and contentedly in all conditions; he now betook himself to consider of other vanities; Or, that having spoken before of oppression and injustice, Chap. 3.16. he now returned again to consider of this vanity, yet further thereby to show how hard a thing it is to live contentedly, as was advised in the close of the foregoing Chapter: And the difference may be conceived to be this, that before he spake only of the oppression that he found in seats of Justice, but here now he speaks more generally of all the oppressions that are done, not only amongst Magistrates, but also amongst all other sorts of people: And behold the tears of such as were oppressed, and they had no comforter, that is, nobody that did either afford them any help, or that did so much as speak comfort • bly to them, to wit, either because they durst not do it, or because through hardheartednesse and inhumanity they would not do it; And on the side of their oppressors there was power ; to wit, in that they were men of might themselves, and had many potent friends to side with them, but they had no comforter, which is again repeated, thereby to imply how great an aggravation of their misery this was; or else with reference to the foregoing clause, to show how sad their condition was in regard of this circumstance, that though they were altogether unable to defend themselves against their oppressors, yet nobody did compassionate their condition, and afford them any comfort. But however the drift of Solomon in mentioning this is to show the vanity and misery that men in this life are subject to, not only in regard of such as are thus oppressed, but also in regard of others, that must needs be troubled and afflicted, at least if they be men that love Justice and fear God, to see so much injustice and confusion in the world; as we may more plainly see by that which followeth.

Vers. 2. Wherefore I praised the dead which are already dead, more then the living which are yet alive. ] Either this must be taken as spoken by Solomon according to the judgment of flesh and blood, because great miseries and oppressions make men weary of life, and desirous to die; Or else as spoken with reference only to the sufferings of this life, to wit, that the dead are in a better condition then the living in this regard, that the dead are out of danger of the misery and sorrow, to which those that live here are continually subject; for otherwise there is no question to be made, but that life, considered simply in it self, is better then death, and that to live, though under great oppressions and miseries, may be in many regards better then death, seeing so living men may both by patient suffering, and well-doing, bring much glory to God and do much good to their brethren. But what is intended by these expressions, The dead which are already dead, and the living which are yet alive? I answer, that the drift of these expressions may be only to imply the cause of this assertion, to wit, that the dead are in a better condition then the living, because they are dead, and so are not liable to such oppressions and sorrows, and the living are in a worse estate, because living they must needs be subject to these miseries; Or rather by the dead which are already dead, may be meant those that are quite dead, and are thereby distinguished from those, that may be said to be dead men only in regard of mortality, or in regard of their being in any desperate condition, out of which there seems to be no hope of recovery, (whence is that of the Prophet concerning the Jews in Babylon, Isa. 26.19. Thy dead men shall live, together with my dead body shall they arise ) Or, that are continually dying under the hands of cruel oppressors, that are still devouring them, and as it were, eating them alive; according to that, Mic. 3.3. They eat the flesh of my people, and slay their skin from off them, and they break their bones and chop them in pieces, as for the pot, and as flesh within the Caldron. And by the living which are yet alive, are meant those that by reason of their oppressors, live in such a languishing condition, that all that can be said of them is, that they are yet alive, and are not quite dead. And so that which Solomon aims at in the Emphasis of these expressions seems to be this, that those that are quite dead, are happier then those that always live a dying life, because of the cruelty of their oppressors.

Vers. 3. Yea, better is he then both they, which hath not yet been, &c.] To wit, in regard of this, that he neither doth feel, nor ever hath felt any misery: But this also must be taken as spoken according to the judgment of sense, and merely with relation to the miseries, that men in this life are liable to; Doubtless not to have been, cannot simply be preferred before a man's being in this life, though herein he undergo many sore afflictions and sorrows, and that because if men live in the fear of God, their advancing God's glory hereby, their enjoying God's favor, and the hope they have of eternal happiness, may well overbalance all their misery. But now if we compare the man yet unborne, with him that lives, merely with respect to a suffering condition, then unquestionably it is not so ill not to be at all, as to live miserably; especially to be miserable as wicked men are, sometimes here, but always when they come to be cast into hell; which is that our Savior said of Judas that betrayed him, Matth. 26.24. It had been good for that man, if he had not been borne. As for the following words, Who hath not seen the evil work that is done under the Sun, therein the reason is given why the man that never was in the world, is better then both he that lives under oppression and he that is dead, and so is freed from all such miseries, namely, because such a one hath never seen the evil work that is done under the Sun, which may be meant not only of never undergoing the evil of any such oppressions (for to see evil is often put in the Scripture phrase for suffering evil) but also of never being afflicted with seeing such confusion and oppression in the world.

Vers. 4. Again I considered all travel and every right work, &c.] That is, all that is done by men with much industry and labor, and with much exactness of skill and cunning and ingenuous invention, all virtuous and commendable enterprises, all noble endeavors after eminency in any kind whatsoever, that for this a man is envied of his neighbor ; that is, of others whom herein he excels. Now this is mentioned as another piece of vanity which men in this life are liable to, that as men are often oppressed by the greater sort, so they are also usually envied by the meaner, yea indeed by all sorts of people. And some conceive that this is added here, as an effect of misgovernment, because then those that became eminent through any excellency in them, or for any praise-worthy enterprises they undertake, are usually through the jealousy of superiors, and the malignant eye of others, exposed to much danger; and so all generous motions are easily nipped. But however this is mentioned as another vanity, as is expressed in the following words, This is also vanity and vexation of spirit. And though it is true that envy makes the envious man miserable (see the Notes, Job 5.2. & Pro, 15.30.) yet here questionless Solomon intends the vanity and vexation of those that are envied, in that it must needs be a great vexation to a man, to find himself envied, and hated, and endangered for that, for which he could not but expect to have been highly praised and esteemed; yea it often beats men off from endeavoring to do well, because such endeavors prove so fruitless and vain.

Vers. 5. The fool foldeth his hands together, &c.] To wit, the slothful fool; see Pro. 6.10. And eateth his own flesh ; which he may be said to do by way of an hyperbolical expression, noting that he is brought to such extremity of want, that he is ready to eat his own flesh; or else because he doth indeed bring himself to be nothing but skin and bones, partly through diseases he falls into for want of stirring and exercising himself, like standing waters that are wont to corrupt and putrefy for want of motion; but especially through his wasting of his estate, he comes at last to such extremity of want, that wanting due nourishment and other necessaries, he pines away; which is increased by his inward vexing and fretting to see himself brought into such straits and miseries, and by his envying the plenty and prosperity which he seeth others enjoy. Yea it may be said also that he eateth his own flesh, in that he destroyeth his own children and family, by his not providing for them, or his wasting that which should maintain them. Now this Solomon mentions as another vanity, and that as it were opposite to the former; As the laborious and industrious man is subject to the vanity of being envied, so the slothful man is also subject to other miseries, as grievous as that. And therefore though the sluggard may think it a point of great wisdom, that he by his sloth declines the envy that others undergo, yet indeed he showeth himself herein to be no better then a fool, because he rebelleth against the Law of God, which enjoins men to labor, and doth willfully bring himself into a great deal of misery. To all which may be added, that some conceive that Solomon begins here to give some instances of vanities, and evils whereto men are subject, that proceed from themselves, and are not brought upon them by others, as those before mentioned are.

Vers. 6. Better is an handful with quietness, then both the hands full with travel and vexation of spirit. ] Most Expositors take this to be the sluggards Apology for himself, wherein he seeks to excuse his idleness, by alleging that a little with quietness, that is, with ease, sitting still and doing nothing, a little without that care and toile and labor, that others take, is better then a far greater estate that is gotten with much toile and travel, and that doth usually expose men to much envy and danger. But I rather take them to be the words of Solomon, inserted here purposely to show the vanity of all excessive cares and labors for the gathering of great treasures of wealth; whereof he hath formerly spoken, and of which he intended now to speak again in the following verse: and withal to imply what is the best remedy for this vanity, to wit, sweet contentment with his estate, though it be never so little. See the Notes, Pro. 15.16. & 17.1.

Vers. 7. Then I returned and I saw vanity under the Sun. ] That is, Another vanity, and quite contrary to the former; for having spoken before of the vanity of slothfulness, ver. 15. in the following verse he speaks again of the vanity of men's toiling themselves needlessly to heap up riches. As for that transition, So I returned, See the Note above, ver. 1. and likewise, Chap. 2.12.

Vers. 8. There is one alone, &c.] That is, one that lives alone by himself, and so hath no family to provide for, nor is haply willing that anybody should see what he hath, or enjoy any share with him therein; Or rather, One alone, that is, one that hath no known heir to succeed him. And indeed both these may be included also in that which is added by way of amplification; And there is not a second, yea he hath neither child nor brother; yet is there no end of all his labor; neither is his eye satisfied with riches ; that is, he is not satisfied; though he should have whatever he seeth with his eyes, yet it would not content him; See the Note, Pro. 27.20. Neither saith he, for whom do I labor, and bereave my soul of good? to wit, of the benefit and comfort I might enjoy by living comfortably on that which God hath bestowed on me, and by a cheerful and sociable imparting what I have for the good of others.

Vers. 9. Two are better then one, &c.] The better to set forth the vanity of the loneliness of the covetous drudge (mentioned in the foregoing verse) here Solomon undertakes to speak in the commendation of society, and to show the benefit of that mutual helpfulness which thereby one man may afford to another; Two are better then one, as we see in marriage, Gen. 2.18. and in all other ways of men's conversing together. Luk. 10.1. Because they have a good reward for their labor ; that is, first they reap much benefit mutually one from another in any labor, which they jointly or severally undertake, to wit, in that their very being together makes them go on the more cheerfully, and they are apt to strive who shall do best; and in that they are wont by mutual comforting, and cheering, and exhorting one another, to stir up each other; and when there is need the one can assist and help the other. Two eyes we use to say see more then one, and many hands make light work. Two may do that which one dares not undertake, and cannot effect; yea two weaker ones thus joining together, may do that, which one that is stronger then either of them singly apart by themselves cannot accomplish. And secondly, they have a good reward for that labor of love which they show one to another, in that they live the more comfortably together, and do more comfortably enjoy that which they have gotten by their labors by others friendly partaking with them therein; as likewise in that they that are helpful to others, are the liker in a time of need to have help afforded them by others.

Vers. 10. For if they fall, the one will lift up his fellow. ] That is, if either of them fall, or be ready to fall, the other may stay▪ or bear him up from falling, or raise him up when he is fallen: And this must not only be understood of corporal falls, but also of those that fall into any mistake, or straight, or danger, into any affliction or sorrow, into any error or sin.

Vers. 12. And if one prevail against him, &c.] That is, against one of the two; then two shall withstand him ; that is, he that was put to the worst, with the help of his friend or companion, shall be able to resist him: and much more if there be more then one to help him; which may be implied in the following Proverb, And a threefold cord is not quickly broken.

Vers. 13. Better is a poor and a wise child, then an old and foolish king, who will no more be admonished. ] Here Solomon proceeds to another Instance of vanity, and that is the vanity of those that are commonly esteemed the happiest of men, to wit, Princes and Kings, in that they are many times foolish and willful, and so by that means are often deposed from their Kingdoms, yea and that in their old age, when they had been many years, even from their childhood, established in their Kingdoms, as is implied in the following verse, For out of prison he cometh to reign, to wit, the wise and poor child, Whereas also he that is borne in his kingdom, becometh poor. And hereby also is discovered the vanity of all ambitious men, in seeking to climb up to high places.

Vers. 15. I considered all the living which walk under the Sun, &c.] Here another vanity is added, to which Kings are subject; to wit, that though they be never so prudent and willing to be admonished, yet the people merely out of fickleness and inconstancy, and affection of novelty and change, are wont to grow weary of them, and to slight them, and to adore and worship the rising Sun, the young Prince that is to succeed them; I considered all the living which walk under the Sun, that is, all the present generation of men living under a present king or government, with the second child that shall stand up in his stead, that is, his son and heir, that is to succeed him in the throne; according to that, Dan. 11.2. Behold, there shall stand up yet three kings in Persia. It is as if he should have said, I have taken notice that the generality of the common people do still side with the Prince that is to succeed their old King; If they do not make defection from him, and set up his son in his stead; yet at least they all close with the heir, their hearts are set upon him, they run after him, and seek his favor; whilst the father is laid by and disregarded, as an useless thing. This I conceive is the meaning of this hard passage. But yet for the more thorough understanding hereof we may note, 1. that the present generation of a people under their present king is expressed by these words, all the living ; either only to set forth that this is the humor of all the people; (because he speaks of the generality of men, therefore he expresseth them under this general notion of living men) or else to imply that thus it is in all nations living upon the face of the earth; or else, lastly, to intimate the reason of their siding with the young heir, namely, because the father is grown old, and hath not long to live, whereas his son is now growing up into the world, and so knowing they must live and be preserved by the living and not by the dead, therefore it is that they all worship him, who must be to them, as they hope, the breath of their nostrils: and 2. that those words, which walk under the Sun, may either be another expression whereby Solomon would set forth that this is the humor of the generality of the people; or else may have respect to that which follows, and so are intended to show, that the generality of the people do walk with the second child that shall stand up in his stead, that is, that they so join themselves to him, that they favor, flatter, applaud, and honor him, wholly in a manner neglecting his father.

Vers. 16. There is no end of all the people, even of all that have been before them, &c.] That is, say some Expositors, before the men of the present age; Or before the father and the son or other heir that succeeds him in the throne, mentioned in the foregoing verse. Now that which is said here, that there is no end of all the people that have been before them, may be understood three several ways; either 1. that there is no end of the common people's fickledesse and inconstancy, of their discontents against the present Governors, of their restless desires after change, and ambitious endeavor to creep into the favor of him that is to succeed the present Prince: the people never put an end or a stop to this vanity, but it is an hereditary disease that passeth from one generation to another; the Prince whom they honored and adored when he was to reign, the same they dislike and cannot endure when he comes to reign. Thus it hath been in all foregoing ages, thus it is for the present, and thus it will be in all succeeding generations: Or 2. That there is no end, that is, no rest or satisfaction to the desires of people concerning their Prince, no thorough stay or acquiescency of the hearts of the people in any of their Princes; be they never so wise or well-deserving, they will not rest satisfied in them, but will grow weary of them, and join themselves to those that are to succeed them: Or 3. that there hath been an infinite number of people in all foregoing generations that have dealt thus with their Princes. It hath not been an error whereinto some few have fallen, or the error of someone age, but it hath been the general distemper of the common people in all ages, that how obsequiously soever they have carried themselves to their Kings at their first rising, yet afterwards by degrees they have grown weary of them, and have been still for the new Kings that were to succeed them: They also that come after shall not rejoice in him, that is, the new King that is now so doated on shall be cast off and rejected in future times, as his predecessors have been; as now they cast off the father to side with the son, so in the following age, they will for some reason or other cast off the son to side with the grand child. Surely, this also is vanity and vexation of spirit ; that is this, that people are so unstable in their affections to their Princes, that by this means the state of Kings and Princes rests upon such uncertain grounds, and that they are usually thus causelessly cast off by the people, and live to see another preferred so before them, is a vanity on every side, and must needs be a trouble, grief and vexation to Princes.

CHAP. V.

Vers. 1. KEep thy foot when thou goest to the house of God, &c.] Two several ways we may conceive of Solomon's inserting that which here follows concerning the worship of God; for, 1. His aim might be by teaching men how to worship God in a right manner; to imply a higher and stranger vanity then any he had yet spoken of, namely, the vanity that may be in the manner of men's worshipping God. So true it is, that all things under the Sun are vanity, that if they look not the more narrowly to themselves, even in their Religion and worshipping of God, there may be much vanity found: And this Solomon doth here covertly intimate, by giving men this caveat, that they should beware of this vanity; Or 2. His aim here may be to prescribe the only true remedy for all the foregoing vanities; Having shown that all things under the Sun are mere vanity and vexation of spirit, by declaring that neither knowledge, nor pleasures, nor honors can make a man truly blessed, or yield a man complete tranquility of mind, no not the royalty of Kings and Princes, which is the highest he could go for worldly felicity, he makes here a digression to show, wherein notwithstanding we may attain happiness and tranquility of mind, not only hereafter, but also in this life, and that is by the true fear of God, one chief part whereof is God's worship. Only we must then be careful that we worship God in a right manner; least otherwise our very worshipping of God proves no better then vanity: To which end he gives us this Caveat, Keep thy foot when thou goest to the house of God, that is, either to the Temple, or the Synagogues, and by keeping the foot is meant, that because men are apt to err and offend in duties of God's worship, therefore when they go to the house of God, they should watch carefully over themselves, to observe in what manner they enter upon and perform holy duties, and to look to it that they do no way offend therein; even as men that go in dangerous ways, are wont to look very warily to their steps that they do not stumble and fall, so they that undertake to worship God in the holy assemblies of his people, must be very careful that they go thither with due preparation of heart, that they behave themselves there with all reverence, modesty and sobriety, that they refrain all worldly and sinful thoughts, and take care that their senses and outward behavior, their hearts, thoughts, intentions, and affections, be ordered in a right manner: yea and there may be also in this expression an allusion to that custom of the Priests washing their feet when they went into the Tabernacle or Temple, Exod. 30.19, 20. Whereby was signified with what pure hearts and undefiled consciences, purged from the pollution of sin by faith and repentance, men should enter upon the holy duties of God's worship; men of unclean spirits being as unfit to enter into God's house, as men with unclean dirty feet are fit to go into the neatest rooms of a Princes Palace: And be more ready to hear, that is, to hear and learn and obey the word of God, then to offer the sacrifice of fools, that is, of wicked men, void of grace and true understanding; who are said to offer the sacrifices of fools, because there can be no greater folly, then to think so sillily of God, as that he minds sacrifices in themselves, or is pleased at any time with the hypocritical sacrifices of those whose hearts and lives are wicked; yet some understand this also of those that are not careful to learn from the word of God, how they ought to worship him, and then to keep close thereto, but think to please God with their own inventions; for they consider not that they do evil, to wit, in giving God sacrifices without obedience; so that indeed they do they know not what, they never think how they displease God with such hypocritical services, yea think that they do very much please God with their sacrifices, whereas indeed he loathes and abhors them.

Vers. 2. Be not rash with thy mouth, &c.] To wit, In praying to God in his house and Sanctuary (for having spoken in the foregoing verse, of hearing and obeying God's word, here he gives direction for another part of God's worship, which is prayer) Let not thy tongue run before thy wit in praying, do not speak cursorily and unadvisedly, but prepare thyself before hand, and let not thine heart be hasty to utter anything before God, that is, do not only avoid uttering anything rashly, which you never thought of before you spake it, but beware also of blurting out anything in prayer so soon as ever it comes into your thoughts, but with serious and mature deliberation think well before • hand of what you mean to say to God, and so set your thoughts in order with trembling and fear; All which is enjoined that men may not beg anything of God thorough rashness and unadvisedness, that is unlawful, inconvenient or hurtful, nothing but what is according to his will, and in such a manner as he requires, with faith and fervency of spirit, with all humility, modesty, sobriety and reverence; For God is in heaven, and thou upon earth, that is, there is an infinite distance and disproportion between God and thee; God is the most high God, the high and lofty one, that inhabiteth eternity, Isa. 57.15. whereas thou art a poor, earthly, vild wretch, a weak frail creature, made of the dust, and dwelling on the dust. This I say is the chief thing that is intended in this expression. But yet God being in heaven, may also imply, 1. that God is omniscient, from above beholding all things that are done here below, Psal. 11.4. and therefore see how all men behave themselves in his presence. 2 that he is Almighty, ruling and governing the whole world and the fullness thereof, 2 Chron. 20.6. and therefore able to punish at his pleasure all that behave not themselves in his service, as they ought to do; and 3. that he is infinitely Holy, therefore one that will be served in a pure and holy manner, Isa. 57.15. In all which respects it is fit therefore that men should avoid all rashness and unadvisedness in calling upon God, therefore let thy words be few ; As if he had said, That thou mayest the better avoid all rash uttering of anything that may be offensive to God in thy prayers, be careful to avoid all tedious prolixity, and all heartless and unnecessary repetitions in praying; Neither often nor long praying, nor yet frequent repetitions in prayer, so they come from a holy & fervent spirit, are here forbidden; for we are expressly commanded to pray without ceasing, 1 Thes. 5.17. And we find that our Savior did sometimes spend whole nights in prayer; and we find that the holy servants of God have sometimes pressed the same request again and again in prayer, as we may see, Dan. 9.18, 19. Even our Savior himself did so, when he prayed before his passion, that if it were possible that cup might pass from him, three several times, saying the same words, as the Evangelist hath expressly noted, Matth. 26.44▪ See also, Joh 17.14, 16. That which is here forbidden therefore is only this, that men should not lengthen out their prayers with a great deal of vain babbling, and with a clamorous and vain ingeminating of the same thing, as thinking that God is pleased merely with the length of our prayers, or is moved with the mere pressing of our requests with many words, which is that our Savior also saith, Matth. 6.7. When ye pray▪ use not vain repetitions, as the heathen; for they think that they shall be heard for their much speaking.

Vers. 3. For a dream cometh through the multitude of business, and a fools voice is known by multitude of words. ] As if he had said, As multitude of business produceth usually many vain and foolish dreams, so multitude of words doth as usually produce and discover much folly: see the Note, Pro. 10.19. whereby is implied, that if men endeavor to lengthen out their prayers, as thinking therewith to please God, being the while ignorant and heartless hypocrites, that pray without understanding and sanctified affections, there will be much foolish and vain babbling in such prayers.

Vers. 4. When thou vowest a vow unto God, defer not to pay it, &c.] See the Notes, Deut. 23.21. & Numb. 30.2. For he hath no pleasure in fools, that is, he is highly offended with such men, as thus neglect to make good their promises to God. And these he termeth fools, because it is egregious folly in men, to be of such a vain fickle spirit, as to be very forward in making vows to God, and then afterwards to be altogether careless of performing what they have vowed: 2. Because such men do no less then mock and deceive God, and it is therefore most gross folly by doing thus to hazard God's displeasure, who is able every moment to destroy them for it, especially to think to please God with that which will so highly provoke him; and 3. Because it is sinful and wicked; their rashness in vowing discovereth, that they never thought reverently enough of God; if they be slack in paying their vows, this showeth their dead-heartedness and cold affections; and if they pay them not at all, this is an evidence of their deep hypocrisy and contempt of God. Even the great men of the world will not endure thus to be mocked.

Vers. 5. Better is it that thou shouldest not vow, then that thou shouldest vow, and not pay. ] To wit, Because men are before they have vowed free whether they will vow or no, and therefore not to vow will be no sin, whereas to vow and not to pay, will be a great sin. As for that which is said, Psal. 76.11. Vow and pay unto the Lord your God (which may seem to imply that vows are enjoined) the meaning of that is no more then if he had said, If you make any vows to God, be sure to pay them: even as that of the Apostle, Eph. 4.26. Be ye angry, and sin not, may be understood thus, If ye be angry, be sure that you sin not in your anger.

Vers. 6. Suffer not thy mouth to cause thy flesh to sin, &c.] That is, Restrain thy mouth, which of it self is so apt to overflow, and suffer it not to bring the guilt of sin upon thee, to wit, by rash vowing, or by excusing the breaking of the vows, which thou hadst rashly made; for as in the foregoing verses Solomon urged the careful performance of vows made, so here he presseth the care of avoiding all rashness in vowing, whereby men do often make unlawful vows, and often repent of what they have vowed, and then think by some shifts or other, to evade the obligation of the vow, and to excuse themselves: Suffer not thy mouth to cause thy flesh to sin ; As if he should have said, Suffer not so little a member of thy body to bring sin (and so ruin) upon thy whole man, both body and soul: for flesh is here taken for the whole man by a Synecdoche; as in that, Rom. 3.20. By the deeds of the Law there shall no flesh be justified in his sight. And this expression may seem to be used, to intimate, either 1. that men should not be over-hasty to vow, because men thorough the weakness of their nature are over-apt to break their vows, though the spirit be ready yet the flesh is weak, and so their vows prove no better then snares to them; or else that when they have broken their vows, they must not think to excuse their sin herein by alleging the strength and prevalency of their fleshly corruptions: or 3. that rash vows are usually made, not upon serious and spiritual grounds, but for carnal and fleshly reasons, not that men may advance the glory of God, or that they promote their own spiritual good, but that they may gratify themselves in some carnal interest, and carry on some sinful design. As for the following words, Neither say thou before the Angel, that it was an error, that may be understood several ways; for 1. By the Angel, may be meant the holy Angels (the singular number being put for the plural) that are appointed to attend God's people, and so observe all our behavior in God's worship. And then we may conceive thus of this clause, that as in 1 Cor. 11.10. women are enjoined to have their heads covered in the public Assemblyes, least they should otherwise give offense to the Angels, so here all are enjoined to take heed of thinking to excuse the breaking of the vows they have made, by pretending that they erred in making those vows, least the holy Angels should be grieved at this their folly. Or 2. by the Angel, may be meant the Lord Christ, the Angel of the Covenant, Mal. 3.1. See the Note, Exod. 23.20. and then the meaning is this, Say not before Christ, who is present in all the Assemblyes of his people, and who understands fully what thy intention in vowing was, that it was an error, that is, think not to excuse the not performing of thy vow, by saying, I made this vow unadvisedly, or ignorantly, it was a mistake, I did not think it would have been so hard a matter to have kept it. Or 3. by the Angel may be meant the Priest, who is called the Angel, or the Messenger of the Lord of Hosts, Mal. 3.7. towards the people; And then we must understand it thus; Because the Priests were to require of the people the performance of their vows, and because when men had sworn rashly and unadvisedly, they were by the law of God to carry a peace offering to the Priest, which for their atonement was to be offered to the Lord, (for which see the Notes, Lev. 5.4, 5.) therefore men are here enjoined that when they have made a vow, and then afterwards begin to repent and to grudge at what they have vowed, they should not then think to salve up the matter by going to the Priest, and confessing that it was an error that they had so vowed, and so save somewhat by giving a peace-offering instead of some greater matter they had vowed, expecting thereby to be absolved from their vow; and that because it would be most egregious folly and wickedness thus to think to delude God, and to abuse his Messenger and Minister. See the Note also, Pro. 20.25. Wherefore should God be angry at thy voice ; that is, at these thy vain excuses, and destroy the work of thine hands? that is, all that thou hast gotten with the labor of thy hands; and so by withholding a little thou shouldest bring ruin upon thy whole estate: Or it may be meant of God's crossing and disappointing him in all his enterprises and affairs; or particularly in those his endeavors, for the prospering whereof he had made those inconsiderate vows.

Vers. 7. For in the multitude of dreams and many words, there are also divers vanities, &c.] See the Note before, verse. 3. For as there we are advised to avoid rashness and forwardness in speaking, lest that produce in prayer much vain babbling; so here also, that thereby we may avoid rashness in vowing: and that because in rash vows there is usually much vanity, as that men's vows are many times sinful, foolish and unprofitable, and that they often repent of what they have vowed, and keep not faith with God; and so by that means, the Lord is offended, men are scandalized, and some calamity befalls those that have thus vowed. As for the last clause, But fear thou God, (which some also conceive is spoken with reference to the Angel mentioned before, ver. 6. to wit, the Lord Christ,) this is prescribed as the means whereby men may be brought rightly to perform all religious worship, and so particularly that of making vows; for they that truly fear God, will neither vow rashly, nor be careless of performing what they have so solemnly promised to the Lord.

Vers. 8. If thou seest the oppression of the poor, &c.] Two ways I find given by Expositors for the connection of these words with that which went before; and they are both very probable: The first is this, that having in the foregoing part of the Chapter pressed men to fear God, and to worship God in a right manner, as the only remedy of that vanity, to which men are subject here in this world, and the only way wherein true happiness is to be found, because against this it might be objected, that a man's tranquility may seem hereby to be little mended, in regard the poor, especially those that are religious, are so usually wronged and oppressed by those that are too mighty for them; and if they fly to the Magistrates and Courts of Justice for remedy, there they shall find Justice perverted, and their oppressions rather increased then eased, this objection is here answered, by showing that God doth take notice of this, and therefore will undoubtedly right them in his own due time. The second is this, that having hitherto in this Chapter taught men to prevent the vanities that are frequently found in men's performing the duties of God's worship, so here now he teacheth them to avoid the vanity of being discontented and discouraged with the oppressions and injustice that are found in the world. If thou seest the oppression if the poor, and violent perverting of judgment and justice in a Province, marvel not at the matter ; that is, be not amazed or astonished, as if it were a strange thing that this should be, or that God should suffer or order it to be so; marvel not at it, so as to think hardly of God, to be discontented and discouraged, to distrust his providence, or to grow weary of his service; For he that is higher then the highest, regardeth, that is, God, who is higher then all the Potentates of the world, the King of Kings, and Lord of Lord's, Higher then the Kings of the earth, Psal. 89.27. doth from heaven, his high and holy place, take special notice of all such things, and will in due time right the poor against their oppressors; And there be higher then they, to wit, the holy Angels, whom God sets as his subordinate Ministers over Kings and Kingdoms, to defend the righteous, and to execute his judgments upon tyrants and oppressors.

Vers. 9. Moreover, the profit of the earth is for all, &c] That is, That which ariseth out of the earth by the labors of the husbandman in the tillage and planting of his grounds, and the breeding of cattle, is for the supply of all sorts of men, and all things that are necessary for the subsistence of men. Many nations have been without money, but the fruits of the earth they could never be without; The King himself is served by the field, that is, he and his are supported and maintainted by such provisions as arise from the labors of the husbandman: For the right understanding of Solomon's aim in these words, we must know, 1. that he doth here return to his former discourse concerning the vanity of all things under the Sun. Having in the foregoing part of the Chapter inserted a passage concerning the fear and worship of God, as that which can only render men happy, and remedy the vanities whereto the life of man is incident; after this Digression he returns again to what he was before speaking of, and falls upon discovering the vanity of all kind of riches, wherein very many do look for happiness: Only first by way of transition, he showeth here the excellency of husbandry above all other ways of gain whatsoever, by showing the benefit that redounds to men by the fruits of the earth, above all pecuniary possessions whatsoever: and then afterwards he discovereth the vanity of both: and 2. that withal there may be in these words some respect also to that which was said in the foregoing verse, concerning the oppression and injustice of those that are in high places; this which is said here in the commendation 〈◊〉 husbandry, tending to show, that the greatest that are, stand in need of the meanest amongst the people; as the Apostle saith, 1 Cor. 12.21. The head cannot say to the feet, I have no need of you, so that when great ones oppress the poor, by whom the earth is tilled, they do they know not what, because both King and Nobles too must needs want bread, and other necessaries, if husbandry be destroyed.

Vers. 10. He that loveth silver shall not be satisfied with silver, &c.] Divers learned Expositors hold, that the drift of these words is to prove the excellency of the fruits of the earth above money, in that these yield a real benefit to those that take pains for them, whereas silver and gold can never fill a man's belly nor clothe his back, &c. And accordingly they understand also the following clause, nor he that loveth abundance with increase, that he that loveth abundance of money, can never be satisfied with the increase thereof; he may starve for hunger and die for cold in the midst of all his heaps of gold and silver: But I rather understand this of the insatiablenesse of covetous men's desires; He that loveth silver, shall not be satisfied with silver ; that is, he will never think he hath enough of it, (that showeth the vanity of that kind of wealth) nor he that loveth abundance, with increase ; that is, he that loveth abundance of all other things wherein consists the wealth of rich men, will never be satisfied, though his estate be never so exceedingly increased: which may also be intended more peculiarly to imply the vanity of men's seeking to increase their estate by the oppression of others.

Vers. 11. When goods increase, they are increased that eat them, &c.] To wit, because the greater estates men have in their hands, the more servants, and the greater families they must needs have, the greater resort there will be to their houses of friends and others that will hang upon them; and indeed no man had greater experience of this then Solomon had, concerning whose numerous family and huge expenses, see 1 King. 4.22, 23, 26, 27, 28. And what good is there to the owners thereof, saving the beholding of them with their eyes? Which may be understood two several ways; either first that the owners thereof have no other benefit by their estates, but the seeing of them spent by others; himself enjoyeth the least part of them, only he seeth others consume them; which as it may be some comfort to him, if he be of a free and generous spirit, it being a more blessed thing to give then to receive, Act. 20.35. so on the other side, if he be of a base and sordid spirit, it must needs be a vexation to him, to see his goods so wasted and consumed; Or secondly, that they enjoy no other good by their abundance, but only the beholding of them, to wit, as their own, that they can look upon their houses, and lands, and goods, and say in their hearts, All this is mine; for otherwise a servant or stranger may please himself with looking on his houses and gardens, and all other his possessions as well as he.

Vers. 12. The sleep of a laboring man is sweet, whether he eat little or much, &c.] To wit, Because if he eat little, yet being wearied with hard labor, that will make him sleep soundly, and if he eat much, by reason of his healthfulnesse and labor his stomach will digest it, and so his sleep will not be broken with crude and hurtful humors, fuming up from his stomach into his brain. And besides, his labor doth so take up his thoughts, th •• by this means his mind is much freed from those earking thoughts and coveting desires, which render other men's sleep less sweet unto them, as it follows in the next words, But the abundance of the rich will not suffer him to sleep ; to wit, the abundance of his wealth, which, through much business, anxious cares and fears, and gripes of conscience, when they have been gotten unjustly, doth break his sleep; or, as may seem by the former clause, to which this is opposed, the abundance that he eats, wherewith overcharging his stomach, he is much distempered thereby, and either cannot sleep at all, or at least sleeps very unquietly.

Vers. 13. There is a sore evil, which I have seen under the Sun, &c.] As if he should have said, Amongst the many evils and miseries incident to men in regard of their riches, this is above others an evil disease, or a sore evil, a very grievous and bitter evil, namely riches kept for the owners thereof to their hurt, to wit, either because they prove an occasion of much sin to them, making them proud, idle, luxurious, &c. or, because they are much vexed and afflicted with cares and fears concerning their riches; or because they expose them to envy and violence and rapine, insomuch that many times they lose their lives by • eason of their riches, to wit, by thieves and robbers, by tyrants, and sometime by the treacherous violence of their own children and servants. Now when a man shall hoard up and with much care keep his riches, as expecting much happiness thereby, and to live joyfully without any fear of want for himself, or for his children, and quite contrary to his expectation they shall prove the occasion of his ruin, this must needs be esteemed a sore evil.

Vers. 14. But those riches perish by evil travel, &c.] As if he had said, But besides this forementioned evil, that riches are usually kept to the owners hurt, there is another vanity whereto riches are subject, and that is, that many times too they cannot be kept, but they perish by evil travel ; the meaning whereof is, either that they perish and come to nothing, though a man doth extremely afflict himself with sore travel and toil both to increase and advance his estate and to preserve what he hath gotten; or else that they perish by his own folly and improvident courses, or by his successeless travels, and the losses that befall him in his trading and dealing in the world, when nothing that he undertakes thrives in his hands, or by the fraud and violence of others: And he begetteth a son, and there is nothing in his hand, that is, the father when he dieth hath nothing to leave his son, (and this must needs be very grievous to him, fathers being usually more solicitous for their children then for themselves) or, the son hath nothing to live upon, when his father is dead, which indeed is most grievous to the sons of rich men, because they are seldom brought up to labor, or to any way or trade of living, whereby they may know how to sustain themselves.

Vers. 15. As he came forth of his mothers womb, naked shall be return to go as he came, &c.] This is added as another vanity in riches, to wit, that though men do not lose their wealth whilst they live, yet to be sure they must part withal they have when they die: they shall carry nothing with them of that which they have gotten by their hard labor.

Vers. 16. And this also is a sore evil, that in all points as he came, so shall he go ; &c] As if he had said, Though those before mentioned verse. 13, 14 be the greater evils, to wit, when a man's riches are kept for his hurt, or when he lives to see them all lost and gone, yet it is a sore evil also, (to wit to a covetous man, that loveth and trusteth in his riches) that when he dieth he must part with all he hath, that his riches will not keep him from death, nor can be any advantage to him in death: And what profit hath he, that hath labored for the wind? that is, for that which is nothing, or that which soon comes to nothing; As he that catcheth at the wind, he grasps the air that will be found to be nothing, so he that laboreth for riches, wearieth himself for that which hath no substance of true felicity in it; And as it is not possible for a man to keep or hold the wind, so neither can a man keep his riches, when he hath gotten them: Or he that heapeth up riches may be said to have labored for the wind, because he hath labored for those things, that will be gone in an instant, as if they were blown away with the wind. See the Notes Prov. 11.29. and Job. 15.2.

Vers. 17. All his days also he eateth in darkness. &c.] That is, even whilst he lives he doth not enjoy himself or his estate with any comfort, but lives sordidly and miserably in the midst of his abundance, basely and wretchedly, like one that is a true prisoner and slave to his riches: insomuch that whereas at meat men love however to be cheerful, it is not so with him, but even then he eateth in darkness, that is, in secret, alone by himself, as being ashamed that anybody should see how mean and miserable his provision is, and loath that anybody should have any share with him; and so lives like a poor man, that he may die a rich man; Or, he eateth with continual solicitous care, vexation and fretting; grudging at the very meat which himself is forced to eat, though it be as course and little as may be, and many ways disquieting himself about his estate; And he hath much sorrow and wrath with his sickness, where if by his sickness we understand, as some do, only his covetousness, then the meaning is only this, that this spiritual distemper doth bring upon him a great deal of sorrow and anguish of spirit, a great deal of wrath and anger, fretting and discontent, as namely at his losses and crosses, his expenses and miscarriage of businesses; But if by his sickness be meant bodily sickness, then we must thus understand this clause, either that his covetousness doth not only work in him much grief and anger and vexation, but also by this means much weakness and sickness; or else, that when he comes to be sick, he is grieved, and angered and disquieted with himself, because he cannot toil to increase his wealth, as he used to do; or rather, because he seeth he must die, and part with his wealth which he so dearly loveth, and it even vexeth him to see his children and friends stand gaping for what he must leave behind him, and it may be to think how he hath punished himself to increase that, which now will be lavished away by others.

Vers. 18. It is good and comely for one to eat, &c.] For this and the next verse, See the Notes, Chap. 2.24. and 3.12, 13, 22.

Vers. 20. For he shall not much remember the days of his life, &c.] This may be read, according as it is in the Margin of our Bibles, Though he giveth not much, yet he remembereth the days of his life, because God answereth him in the joy of his heart ; and the meaning then is, that though God giveth the man before mentioned in the foregoing verse, that makes use of what he •• th, but a small portion of these outward things yet he remembereth that he hath but a few days to live, and so a little will serve his turn, and that, as he finds by experience, God can give gladness with a little food, as well as with a great deal, Act. 14.17. and so he cheerfully take; his part of that little he hath; Or, he remembereth that all his days God giveth him comfort and joy in that little he hath, which sweeteneth his small pittance to him, Psal. 37.15. and Prov. 17.1. and so he with a glad and contented mind makes use of that which God hath given him. But if we read it, as it is in our Translation, then we must understand it thus, for he shall not much remember the days of his life ; that is, He that doth in this manner cheerfully enjoy the estate that God hath conferred upon him, he shall not be overmuch troubled; first with remembering the labors, and sorrows, and afflictions of his life, either what he hath gone through in the time past, or what he doth for the present endure, or what may befall him hereafter; it cannot be but he must needs be in some degree sensible of these things, but he shall not be much perplexed nor disquieted with these things, not so far as to make the days of his life seem tedious and irksome, and wearisome to him; Or secondly, with remembering the shortness of his days, and consequently with the fear of his approaching end; because God answereth him in the joy of his heart ; that is, because God fully satisfieth his desires in the joy and cheerfulness that he affords him, in making use of what he hath to his own and others good, and to God's glory; or, because God answereth all his labors with contentment and joy proportionable thereunto, and which are a full compensation of all the pains he hath taken, and sorrows he hath gone through; So that the meaning of this passage is briefly this, that the man to whom God gives power to make use of his estate, as occasion requires, is so intent upon the delight he takes in his present enjoyments, that this expels all such sour thoughts, as are before mentioned, out of his mind; His joy and hearty contentment in his present estate makes him forget the trouble of his travels past or present, and freeth him from all vexations, cares and fears about what is to come.

CHAP. VI.

Vers. 1. THere is an evil which I have seen under the sun, &c.] Some Expositors conceive that Solomon here proceeds to speak of another vanity, besides what he hath spoken of before, that doth commonly attend riches to wit, that rich men many times do not only make no use of what they have, but besides that they gather their estates, as it proves in the conclusion, for those that are mere strangers to them, as is expressed in the following verse. But I rather think that he doth here further declare what he had said before chap. 5.19. to wit, that it is not in man's power with comfort to enjoy what God hath given him, but that this also is the free gift of God, namely by showing that it is a common ordinary thing in the world for men to have abundance of these outward things, and never to take any comfort in them, as is largely set forth in the following words.

Vers. 2. A man to whom God hath given riches, wealth, and honor, &c.] That is, substance and goods of all sorts, together with honor and great place in the world; So that he wanteth nothing for his soul of all that he desireth ; that is, he hath abundantly enough of all things that his soul can desire; though through covetousness he may never think he hath enough, yet the truth is he hath store of all things that he can reasonably and justly desire, yet God giveth him not power to eat thereof ; that is, God in his just wrath and displeasure against him gives him not a heart to enjoy any part of what he hath for his comfort and delight, but out of a base niggardly mind, incessant cares and labors, and jealousies and fears, and disquiet in his family, he cannot eat his bread in quiet, or at least he will not take any pleasure in anything he hath, but a stranger eateth it, that is, whereas he hath not power comfortably to make use of some part of what he hath, a stranger comes and devours, and wastes and swalloweth it up all; which may be meant of some enemy or man of violence that spoileth him of his estate, or rather of one that was no way allied to him, nor ever known by him, and so one that never labored for it, that after his death cometh by some means to possess all his wealth, which he with so much penuriousness had scraped together, This is vanity and it is an evil disease, that is, thus to do is not only a vain and fruitless thing, but it also brings upon a man much woe and misery. See the Notes also chap. 5.17.

Vers. 3. If a man beget an hundred children, &c.] Having spoken of covetous men, that having no children leave their estates to strangers, here he showeth that in case such men have never so many children and live never so long, yet this renders their condition never a whit the better, but rather the worse. So 〈◊〉 indeed conceive that Solomon's aim here is to show the vanity of many children, and long life; when men are so poor, that they have not wherewith to sustain them and theirs whilst they live, nor to provide for a decent burial when they are dead. But I think it is clear that Solomon goeth still on in setting forth the misery of the covetous miser, that hath enough, but cannot find in his heart to spend anything in a manner of it. If a man beget an hundred children, that is, if he have never so many children; In those days when men had many wives, they had oftentimes exceeding many children; as we read that Ahab had threescore and ten Sons. 2 King. 10.1. and Gideon as many, besides Abimelech. Judge. 8, 30, 31. and that Rehoboam had fourscore and eight Sons and daughters. 2 Chro. 11.21. But here a definite number is put for an indefinite, as Pro. 17.10. A reproof entereth more into a wise man, then a hundred stripes into a fool. A covetous man's having many children yields him no comfort, but only increaseth his cares; and live many years, so that the days of his years be many, that is, suppose also that such a man live to be a very old man (in the expression that Solomon here useth, he seems by way of correcting himself to call long life many days rather then many years;) and his soul be not filled with good, that is, if notwithstanding such a man out of the insatiablenesse of his covetousness thinks he hath never enough, or by reason of his penurious pinching of himself or some curse of God upon his estate, he never enjoyeth any comfortable satisfying portion of what he hath; and also that he have no burial, that is, no decent burial; to wit, either because out of base covetousness he neither living nor dying provided for it, and being a hated man, his heirs, that only gaped after his goods, do wholly neglect it; or because falling into the hands of thieves and robbers he is by them drowned, or slain and cast into a ditch, as was foretold concerning Jehoiakim, that in regard his eyes and his heart were not but for his covetousness, he should therefore be buried with the burial of an asse, See Jer. 22, 17, 18, 19. or because for some crime he is sentenced thereto, or it may be through covetousness doth make away himself, or some other such like reason; I say, that an untimely birth, that is dead born or dieth as soon as ever it is born, is better then he, that is, in a better condition to wit, in regard of outwards respects, and that because such a man enjoyeth not the comforts of this life anymore then the abortive, but then on the other side he endureth a great deal of misery in the world which the other doth not, and it is better to be born and die at once, then to live long in vexation and misery, and to die without an honorable burial, as is more fully explained in the following verses.

Vers. 4. For he cometh in with vanity, &c.] Here the reason is shown why an untimely birth is in a better condition, then a covetous muck-worm that taketh no comfort in what he enjoyeth, and is obscurely buried, yea though he have many children and live many years, namely because the abortive untimely birth, though he enjoyeth not the benefit of this life, yet he is not withal troubled with the miseries of this life, and so as Solomon concludes in the end of the next verse, he enjoyeth more rest then the other doth, for he, that is, the abortive, cometh in with vanity, to wit, in that he seems in man's judgment to have been conceived and born in vain and to no purpose, because he reaps no good of his being conceived and born, but is as nothing, and as if he had never been, See the Note, Job 3.16 and departeth in darkness, to wit, as dying in the womb, or presently after it is born, and so passing from the darkness of the womb to the darkness of the grave, is privately put into the earth and buried, nobody in a manner taking any notice of it, and his name shall be covered with darkness, that is, he is presently quite forgotten, as if he had never been.

Vers. 5. Moreover, he hath not seen the Sun, &c.] This also is spoken of the abortive, to wit, that never living to behold the light, he never felt in himself, nor saw in others the corruptions and miseries, that all men under the Sun are liable to; as he never enjoyed any good in the world, so neither did he endure any evil, at least his misery began and ended together; nor known anything, to wit, in that he never had use either of sense or reason, and so as he never experimentally knew what was good, so neither likewise what was evil; and as he never enjoyed good, so he never desired it, and consequently was never afflicted because he had not what he desired. See the Notes, Chap. 4.2, 3. this hath more rest then the other, as if he had said, In these regards, the untimely birth is in a better condition then the covetous man before mentioned verse. 3. to wit, because the untimely birth hath more rest then he: seeing he is at rest from the very womb, whereas the covetous man lives a toilsome, unquiet life all his days.

Vers. 6. Yea, though he live a thousand years twice told, &c.] Because it might be objected, that long life is in itself a blessing, and that therefore the covetous man is at least in this regard in a better condition then the abortive child, because he out-lives him so many years, to this Solomon answers here; yea, though he live a thousand years twice told, that is, suppose a man could live so long; yet hath he seen no good that is, such a man doth never live one cheerful hour in all that time, nor never taketh any true delight or content in anything, but his whole life is spent in continual vexation and misery; and consequently therefore his life is no advantage to him, but the lengthening of his days doth only lengthen out his misery; do not all go to one place? as if he should have said, And besides to the grave he must at last come as well as the abortive, and then, considering that his riches cannot secure him from death, and that he can carry nothing with him of all that he hath gotten, there is no difference betwixt him and the abortive; or if there be any difference, the covetous man that lived so long is in the worst condition, because it is such a vexation to him, when he goes to the grave, that he must part with his wealth, upon which for so many years together his heart hath been set. And why then should men toil and pine themselves to heap up riches? were it not much better with content and comfort to make use of that estate which God hath bestowed upon them?

Vers. 7. All the labor of man is for his mouth, &c.] That is, All that man gets by his labor, or all that man aims at in his labor, is for his bodily sustenance and the support of his life by providing things necessary & convenient for him: For all things requisite for the necessary maintenance of man's life, which the Apostle distributeth into those two particulars of food and raiment, 1 Tim. 6.8. are here comprehended under this one expression, that all is for his mouth, and that because food convenient, meat and drink is of all things most necessary a man will sell the very house he dwells in and the clothes upon his • k to get bread to eat. See the Note, Pro. 16.26. yet the appetite (or, as it is in the Hebrew, the soul) is not filled, the meaning whereof is, either, 1. that man's appetite can never be so satisfied with meat and drink, but that within a while his hunger and thirst will return again, nor will it be so satisfied, but that still it will be affecting new variety of dainties. And then the drift of the words may be to imply the vanity of man's labor here in this world, or the vanity of riches even then when the owners thereof do make use of them, in that all being for the mouth, there is no end of man's labor, nor of men's seeking to satisfy their appetite with what they have, in that it will be only satisfied for a while: Or secondly, that man's covetous desire after the things of this world is insatiable, though he hath abundantly enough to supply all his necessities, yet his inordinate desire after riches is never satisfied, but that still he is toiling for more, and is so greedy to advance his estate that he cannot find in his heart to spend anything in a manner of what he hath. See the Note, Cha. 4.8. And if we thus understand the words, then Solomon's aim therein may be to show the folly of man, in that all being for the mouth, for the support of men's present life, they should so eagerly toil for so much, where so little would serve; being still so greedy after abundance, that they even defraud their mouths, for which they should labor, and the more they have, the more still they desire: Or thirdly, that however, the rational soul of man cannot be satisfied with such things: they may supply the body with food and clothing and other such like natural comforts, but they can never satisfy the soul; and a great vanity it is, that the divine and immortal soul should only be intent upon sensual and transitory things.

Vers. 8. For what hath the wise more then the fool? &c.] This is added as a proof of what he had said in the foregoing verse, that riches cannot satisfy the desires of man: because wise men, that are most likely to find it out if it were there to be had, do enjoy no more good by their wealth then fools do; what hath the wise more then the food? as if he should said, nothing at all; wisdom doth far excel folly in regard of internal worth, See the Note, Chap. 2, 13. But in regard of the outward use of riches, in regard of the common events of this life and the discommodities thereof, the wise man hath no privilege above the fool: and that because the fool may have all sorts of riches as well as the wise man, and he may live as comfortably and plentifully, he may eat as good meat and wear as good clothes as the wise man can; and in all this he doth but provide for back and belly and such other necessities of nature, and so may the fool do that is rich as well as he: As the wise man is subject to hunger and thirst as well as the fool, so the fool may have wherewith to supply, and may as readily supply, these and other the like necessities of nature, as the wise man: The wise man cannot prevent death by his riches, nor carry anything with him when he dies nor satisfy the desires of his immortal soul with his wealth, no more then the fool can: What hath the poor that knoweth to walk before the living? that is, that knoweth how to get a livelihood amongst men, as being industrious and prudent, and one that understands how to carry himself towards all men with whom he converseth both in public and private fairly and discreetly, so as to be well esteemed amongst them, and to gain their favor, by all which means he makes a shift to gather some competency of estate, though it be but little, and so he is reputed still but a poor man; what hath this poor man? that is, say some Expositors, what hath he less then the rich man hath, whither wise or foolish? He hath as much profit by his little as the rich man hath by all his abundance, in that he hath wherewithal to preserve life and liveth comfortably thereon and the rich can do no more. But I rather think that the word more, which is in the first clause of this verse, must be again repeated here, thus, what hath the poor man, that knoweth how to live amongst men, more then the rich covetous churl, that lives retired by himself, and enjoyeth not the society of men? as if he should have said, Both do but live and both must die, the one as well as the other. Or rather thus, what hath this poor man, that by his industry and discreet carriage of himself amongst men gets a competent livelihood, more then a poor simple man that hath not so good abilities to provide for himsel, seeing even this man also doth some way get bread to eat, and makes a shift to rub through and to live in the world, and the other can do no more.

Vers. 9. Better is the sight of the eyes, then the wandering of the desire, &c.] Divers of our best Expositors do take this to be the covetous churles answer to that Question before propounded by Solomon, What hath the wise more then the fool, &c. Yes, saith the covetous man, It is better for a man to have an estate in his possession, in his eye, (see the Note, Chap. 5.11.) as the rich man always hath, then to be in continual want of those necessaries, which the body naturally calls for, and so to be always wishing and craving this and that for the supply of his necessities. And then they take the following words to be the censure which Solomon passeth concerning this answer; This is also vanity and vexation of spirit ; that is, to have riches, only to look upon them, and not to use them; to wit, because this yields the owner no profit, neither can it settle or satisfy the desires of the soul, but must needs be accompanied with great cares and disquiet of mind; see the Note, Chap. 2.11. But I rather conceive that this is likewise added to show the folly of the covetous man's eager pursuit after earthly things: Better is the sight of the eyes, then the wandering of the desire, or, as it is in the Hebrew, then the walking of the soul, that is▪ Better it is comfortably and contentedly to enjoy and make use of what a man hath in his possession, then to be still desiring and seeking after more and more; sometimes one thing and sometimes another which he hath not. Since the poor man enjoyeth as much substantial benefit by his small portion of these outward things, as the rich man doth by his abundance, in that he hath food convenient, and thereby lives and enjoyeth health, and since the wisest can fetch no more real good from their riches then fools, it is therefore doubtless far more comfortable with contentation of mind to enjoy the estate a man hath, then when a man's mind is still going out and wandering this way and that, in the pursuit of that which he hath not, when he is still longing, and wishing and plotting for several things which he hath not, and still hopes to attain, which if he do not attain, he is discontented, and if he do attain them, he is for all that unsatisfied, and still desires more and more: This is also vanity and vexation of spirit ; that is, this neglecting to make use of what a man enjoyeth, and to have his soul still wandering in the affecting and seeking after greater things, is to no purpose in the world, but doth rather increase his labor and misery.

Vers. 10. That which hath been, is named already, &c.] This is added to make good the foregoing censure, namely, to prove the vanity of the endless wandering of men's desires and endeavors after greater things then what at present God hath afforded them; which is done by showing, that nothing that men can attain, in regard of these outward things, can exempt or secure them from those manifold miseries whereto the human nature is generally subject; and that by the unresistable decree of God; and likewise (as many of our best Expositors conceive) that every man's condition is pre-assigned him by the eternal decree of God, and that therefore all sollicitousness about their future estate is needless and vain. That which hath been, is named already ; that is, Whatever the condition of any man hath been, or is, whether he be rich or poor; honorable or base, it is that which God hath purposed and decreed concerning him; As that which belongs to his nature and being, so that which concerns his outward estate, even everything that therein befalls him, hath been determined by God's immutable and unresistable counsel; and therefore he cannot change his condition, he cannot make himself rich, when God hath determined he shall be poor, he cannot add the least to that which God hath determined shall be his portion; so that it were far better for every man contentedly to enjoy what God hath given him, resting upon his providence, who from eternity hath known him by name, then anxiously and greedily to strive for that, which if it be contrary to what God hath decreed, he shall never attain: Or rather thus; That which hath been, is named already ; As if he should have said, Whatever the man be that hath been, or is, whether he be wise or foolish, rich and honorable, or of a mean and low condition, and however it hath been with him both in regard of the possession and making use of riches, yet the name that God hath already given him, even from his first creation, Adam, showeth what he is, a lump of clay, made of the earth, and therefore a poor frail creature, that must return to the earth out of which he was taken, and that from his birth to his death is subject to many and manifold miseries; And it is known that it is man ; that is, What ever he be in other respects it matters not much, this to be sure is known by proof and experience, that what ever he is, he is but a man, a poor, frail, mortal creature, subject to variety of vanities, as hath been shown already; every man may feel this in himself, and observe it in others; and though therefore in other respects, there is a great deal of difference betwixt the rich and the poor, the wise man that makes use of his wealth, and the fool that pincheth himself in these things, yet in this they are alike, that they are but men, poor, weak, perishing creatures, that have their whole dependence upon God; Let men advance themselves to never so high and great an estate, yet as they were men before, so they are men still; their riches and honors cannot secure them from those evils and infirmities whereto the human nature is subject; such as sickness and grief, sin, and the wrath of God as the punishment of sin; from the earth they came, and to the earth they must go: Neither may he contend with him that is mightier then he ; that is, with God. And the meaning is either 1. that it is not for man to murmur against God, or to argue with and implead God for subjecting man to so much misery; and that both because God is blameless herein; he made man happy, and it is man that by his sin hath brought these miseries upon himself, and likewise because when God undertakes to punish men for this their boldness in contending with him, he will be found too strong for the proudest and stoutest of men; or rather, 2. that it is in vain for men by laboring to heap up wealth in abundance, to think to free themselves from that vanity and misery whereto God hath adjudged man; all men's endeavors this way will be but lost labor, and a striving against the stream; by such greedy covetousness they will but provoke God to punish them, who will be then found too strong for them, and will soon make them feel they are but mortal creatures; but to free themselves in the least from the vanities and miseries of man, they will never be able.

Vers. 11. Seeing there be many things that increase vanity, what is man the better? ] This may be taken as a further prosecution of his former arguing against men's greedy pursuing after abundance of these earthly things, namely, by showing that abundance of these things doth but increase men's vanity; the more men have, the more trouble they have many several ways, the more are their fears of loosing them, the more their cares for keeping them, and for conveying them to their posterity, yea the more is their greedy desire still to be getting mor • • nd more, in that abundance doth not extinguish but increase covetousness, even as the laying on of more and more wood, doth not quench but increase the fire; and therefore in true judgment men are nothing the better for them; when they die they can carry nothing away with them of all their abundance, and whilst they live, they have no real advantage by their riches more then they had before; then they had food and clothing, and the greatest abundance they can get, can yield them no more. Yea and if men go about to cast the blame upon God for subjecting them to such variety of vanities and miseries, to be sure, thereby they will no way better themselves, but rather provoke God to lay his hand the heavier upon them. But I rather conceive, as in the Annotations of our Divines the learned Author of those upon this Book hath singularly well observed, that here Solomon gives us the conclusion of all that hitherto he hath said to prove the vanity of all things under the Sun, which was the proposition he undertook to demonstrate in the beginning of this Book, Chap. 1, 2, 3. namely, that seeing there are so many things that do increase vanity, knowledge, wisdom, and folly, pleasures, honors, and riches, as hath been severally shown, in regard of real happiness and true contentment man is never a whit the better, either for any of these severally, or for all of them jointly together.