Annotations Upon the Books of Poetry

CHAP. VII.

Vers. 1. A Good name, &c.] Some learned Expositors conceive that Solomon having hitherto spoken of the vanity of sundry conditions of the creature, is considered in themselves, doth here undertake further to discover their vanity by comparing them one with another; thereby withal intimating the vanity of men's minds and imaginations in that they do so grossly mis-judge of things, esteeming those things better, that are indeed worse, and those things worse, that are indeed better: And again others think, that having in the foregoing chapter shown the vanity of riches in themselves, whether men make use of them or not, here now he proceeds to show their vanity likewise by comparing them with other things, and showing how much better other things are then they. But I rather conceive with others that the scope of the Wise man in this place is this, that having shown hitherto the vanity of all things here below, and how vain it is for men to seek for happiness and satisfaction there, where they are sure to meet with nothing but disappointment and vexation of spirit, here he undertakes to prescribe remedies against these vanities. Though in the foregoing discourse he had here and there inserted some general remedies, as for men to fear God, and comfortably to enjoy that portion of these outward things, which God hath been pleased to bestow upon them; yet here now he prescribes more particularly several means for the healing, at least for the allaying of the vanities and miseries whereto man is subject, and for the procuring of the happiness of a peaceable and contented mind, so far as it is attainable in this life. And it is not improbable that from that which he had said in the end of the foregoing chapter, he takes occasion here to insert these Rules of direction; for having said there, that no man knoweth what is good for him, here thereupon he undertakes to teach men what is good for them, and by what means they may come to live with as much content and comfort, as in this world can reasonably be expected; And the two first Directions he gives is concerning men's care for the procuring and preserving of a good name, and for learning not to fear death, which is the common end of all mankind. A good name is better then precious ointment ; that is, then the choicest of all riches and outward delights. See the Notes, Pro. 15.30. & 22.1. for because precious aromatical ointments were very highly esteemed amongst the Israelites, (and thence it is that they are reckoned amongst Hezekiah's treasures. 2 King. 20.13.) therefore a precious ointment may be figuratively put here for all kind of riches and bodily delights. But yet they may be preferred before a precious ointment particularly, with respect to the qualities of such precious ointments, as 1. Because whereas sweet ointments are very delightful, and do exceedingly cheer and refresh the spirits of men, so the fragancy of a good name doth much revive and comfort the heart of those that are highly extolled for their goodness and piety, and of those that hear the good report that is given of them: yea the sweet savor of a man's good name will spread farther and continue longer, then the smell of the best ointment can do; this may fill the house, as it is said of the ointment wherewith Mary anointed the feet of Christ, Joh. 12.3. but the other may fill both town and country. Rom. 1.8. Your faith is spoken of throughout the world ; this may leave a sweet sent behind it for some few hours, but the other will continue fresh many years, yea even after the party himself is deceased; so that as ointments by embalming do help to preserve for a time the dead bodies of men, so a good name doth in this regard make men live as it were after they are dead, Pro. 10.7. The memory of the just is blessed, but the name of the wicked shall rot. 2. Because as ointment doth cause a man's face to shine, and to appear the more beautiful in the eyes of others: so when men are renowned for their wisdom and piety and good works, it makes their face to shine, chap. 8.1. it causeth others highly to esteem and reverence and admire them. 3. Because as such ointments do supple the flesh and sinews, and make men nimble and fit for any exercise or service, so a good name doth much quicken and enliven men and makes men active and vigorous both for all public and private employments, and 4. Because as such ointments are of a healing nature so a good name is very effectual to heal the venom of backbiting tongues, and the heart of a man when it is broken and wounded with divers other sorrows. As for the following clause, some join it with the former thus; As a good name is better then precious ointment, so the day of death is better then the day of ones birth. And others also understand the second in a limited sense, with respect unto the former, to wit, that the day of death is in this regard better then the day of ones birth, because after death a good man's name doth especially flourish; whilst they live their name may be overclouded with envy, but when they die, the general applause of those that survive them doth dispel those clouds, and their name spreads abroad like the spices when they are broken, or the sweet perfume of some precious ointment. But it is better to understand it more generally, that the day of death is better then the day of ones birth, because death freeth men from all the sins, miseries and vexations of this life, whereinto men's birth giveth them their first entrance; men are born to trouble, Job 5.7. but death puts an end to all the troubles of this life. And so the drift of this clause may be either to discover the vanity of riches, by showing that the day, whereon a man is taken from all his wealth, is better then that day whereon he first enters upon the enjoying of these outward things; or else to arm men against that great vanity of this life, the fear of death, by showing that the day of death is, to good men especially, men of a good name, that have an entrance thereby to eternal glory, where all tears shall be wiped away from their eyes, a far greater advantage then the day of their birth, whereon there useth to be so much rejoicing.

Vers. 2. It is better to go to the house of mourning, then to go to the house of feasting: &c.] That is, to a house where there is mourning for some near relation that is there deceased, as appears by the following words; and so likewise by the house of feasting may be peculiarly meant the houses, where there are birth-day feasts kept, that so this clause may fully answer that in the close of the foregoing verse, the day of death is better then the day of ones birth ; though I conceive it may well enough be extended to all houses of feasting whatsoever. It is true indeed that at feasts many occasions may be taken for holy and good Meditations; But yet because at feasts there are usually all sorts of vanity and provocations to vanity, and when men's spirits are disposed to cheerfulness, they are then most exposed to lightness, and sad objects make deeper impression upon our spirits, and particularly because at feasts, men are apt, either to put far away the evil-day, as it is said of those profane feasters, Amos 6.3. to keep the thought of death out of their minds (the meditation whereof is most useful for men) or else to slight it, and make a jest of it, as those, Isa. 22.13. Let us eat and drink, for tomorrow we shall die ; therefore it is better to go to the house of mourning, then to go to the house of feasting. And this is indeed the reason that is here given, for that is the end of all men, to wit, death; and the living will lay it to heart ; that is, in all probability, because the sight of a dead corpse, together with the lamentation and tears of the mourners, do naturally soften the hearts of men, and fit them for holy meditations, they that are present at such meetings will be seriously and sadly affected with it, and will diligently ponder with themselves of the mighty power of God, and the frailty and vanity of man, that they also must die, and give an account of their lives before God's tribunal, and that therefore it behooves them to prepare themselves against their change comes.

Vers. 3. Sorrow is better then laughter, &c.] It may be read, as it is in the margin of our Bibles, Anger is better then laughter ; and then the meaning must be, that the anger of one that will frown upon a man that doth evil, and freely reprove him for his faults, is better then the smiles and flatteries of clawbacks and parasites; and so likewise we must understand the following clause; For by the sadness of the countenance, the heart is made better ; that is, by the austere and frowning look of such a reprover, the heart of the reproved is made better; both in regard of amendment and the comfort that will afterwards follow thereupon. But both that which went before, and that which followeth in the next verse showeth, that Solomon is here speaking of sorrow not of anger, and proves what he said before, that, It is better to go to the house of mourning, then to go to the house of feasting ; because sorrow is better then laughter ; that is, A sad, sober and composed frame of spirit, whether wrought in a man upon the remembrance of his sins, or some affliction that is befallen him, or by the serious meditation of death at funerals (whereto indeed the words may seem to have particular respect,) is better then light, frolic and profuse mirth; when men swim in sensual delights, and never mind their sins, or their own approaching end, or other judgments of God; For by the sadness of the countenance, the heart is made better ; that is, by sorrow, manifested in the countenance, the heart, the better part of a man is made better; to wit, because hereby men are weaned from the world, vain, and light, and foolish lusts and affections in them are checked and suppressed, and they become seriously sensible of those things that concern their peace and eternal good, whereby way is made also to true cheerfulness and joy. This I conceive is the meaning of this divine Paradox. But yet it may be understood of sorrow in others; Sorrow is better then laughter ; that is, It is better to be amongst those that mourn, then amongst those that laugh, and that because sad objects are to the heart of man like ballast to the Ship that makes it go steady, the sad countenance of mourners doth keep those that behold it from those vanities whereinto at feasts men are prone to run out. In the Hebrew it is very elegantly expressed, for by the badness of the countenance the heart is made better.

Vers. 4. The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth. ] This may be understood two several ways; either 1. that the thoughts of wise men are still upon those things that belong to the house of mourning, those things for which men are there afflicted and grieved, they are still thinking of death, and such mournful things, of the hunger and thirst, the wants and miseries that others endure, as remembering that they also may come to be in the same condition, yea when their bodies are not in such places, even in the midst of their greatest joy and feasting, their hearts will be still musing on such things as these, and by that means are fore-armed against such calamities come to be their portion, and do live always as those that must presently die; whereas on the other side, fools cast off all such thoughts, and put far away the evil day, Amos 6.3. their minds run altogether upon good cheare, and laughter, and revellings, yea though they are called to mourning, yet then they will be all for merriment, and so being wholly taken up with worldly pleasures, thorough unpreparedness of heart they are overwhelmed when any miseries or sorrows come upon them: or else secondly, that wise men desire to be amongst mourners, there they would be when they are by some occasions kept away; whereas fools desire and seek to be only in frolic company, at feasts, and tavernes, and such like places; their heart is there, when they cannot be there, if they could they would have their share at every merry meeting. And thus doth Solomon prove, that sorrow is better then laughter ; as he had said in the foregoing verse, because that which wise men choose is like to be better then that which fools choose.

Vers. 5. It is better to hear the rebuke of the wise, then for a man to hear the song of fools. ] That is, the jeasts and merry discourses, or rather the flattering speeches of Claw-backs and Parasites, which as so many Syren songs, do please and delight the corrupt and depraved nature of foolish men, as much as the sweetest and most pleasant music and singing doth tickle and delight the ears of those that hear it. The meaning therefore of this sentence is, that one wise reprover is better then many flattering fools, and that it is better to hearken to the sharp reproofs of a prudent friend, that will seasonably and wisely tell us of our faults, then to hearken to the flatteries of fools, that will sooth us up in our vices. See the Notes, Psal. 141.5. & Pro. 15.31, 32. & 27.6. And thus flatteries may be called the song of fools, with respect to the folly both of the flatterer, and of those that delight to be flattered. But whence is this inserted in this place? I answer, Some conceive that this is spoken only by way of comparison, as if Solomon had said, As the severe reproofs of wise men are to be preferred before the jeasts and flatteries of fools, so an humbling, reproving and reforming sorrow is more desirable then alluring and bewitching pleasures. But others do far better give this account of the joining of this sentence with that which went before, to wit, that because reproofs do usually cause sorrow at first in the parties reproved, therefore this is also added to prove sorrow to be better then mirth.

Vers. 6. For as the crackling of thorns under a pot, so is the laughter of the fool, &c.] To wit, because as thorns being set on fire, do make a great noise, (which yet is harsh and unpleasant to the ear) and are suddenly kindled and give a great blaze, but presently they are burnt out, and so they do no good at all, there's much noise but little fire, much light but little heat, and so the meat continues raw in the pot, yea the standers by, though at first they may be scorched a little, yet are not thereby thoroughly warmed; see the Notes, Psal. 58.9. & 118.12. so the laughter of these fools, that is, the light and profuse mirth, the base flatteries, the lewd jesting and sport, wherewith they seek to please men, though it make a loud noise (which yet is irksome and distasteful in the ears of wise men) and carrieth with it a fair show of yielding wonderful delight and joy, and indeed for the time men may be mightily transported herewith (they that are flattered may be much raised and cheered with self-conceit and admiration of themselves, and such mirth and jollity may warm men's hearts for the present) yet alas they are but light flashes of joy, which have no solidity nor permanency in them: as there is no just cause for their mirth, so there is little true comfort in it: see the Note, Pro. 14.13. and the flatteries of fools may destroy men, but they can do them no good at all. I know that some understand this sentence of the mirth and jollity of wicked men in their prosperous estate, to wit, that though such men, when things go well with them, are wont to talk bigly, and make a great deal of bussle, and boasting, and bragging of what they have done, and what they will do, and to give up themselves to mirth and pleasure, yet all this is but as the crackling of thorns under the pot, all this their jollity, together with their prosperity, is gone in an instant, and leaves no solid benefit or comfort behind it. But in regard of the manifest dependence, which this verse hath upon that which went before, the former exposition is clearly the better. And then for the following words, this also is vanity, it is best to refer it to that which immediately goeth before it, to wit, that flattery, or all the delight which men take in flattery, all the mirth and joy of men in such things is mere vanity.

Vers. 7. Surely oppression maketh a wise man mad ; &c.] Expositors are much troubled to find out what respect these words can have to that which went before. Some hold that Solomon doth here prove what he had said before verse. 5. that it is better to hear, that is, quietly to hearken to, the rebuke of the wise, then for a man to hear the song of fools, to wit, because when a man that is reproved cannot bear a reproof but doth fly out against and oppress him that wisely reproved him, this maketh a wise man mad ; which may be understood, either of him that doth so oppress his reprover; namely, that such an one will in his rage do those things, which one would think none but a mad man should do, as it was with Asa, when he imprisoned the Prophet that reproved him, &c. 2 Chro. 16.10. or of him that is oppressed for his faithful reproving of those that did evil, who in such a case, though otherwise a wise man, is apt to be distempered with discontent and rage, and to speak and do what is not seemly, as we may see in the Prophet Jeremy, who hereupon was ready in rage to give over the work that God had set him about. See Jer. 20.7, 8, 9. And accordingly also they understand the following clause, and a gift destroyeth the heart, to wit, that gifts do hinder men from reproving those that do amiss, which wise men should impartially do. Again some conceive that this is added to prove what he had said verse. 1. that death is better then life, because in this life even wise men are subject to be made mad by oppression, and to be perverted by bribes, or to be wronged by the injustice of Judges, that are corrupted by bribes. But to me that seems far more probable which others say, to wit, that Solomon intending here to prescribe some other remedies for the curing or allaying of the vanities and miseries, that men are subject to here in this life, as namely, Moderation of mind and patience, he first sets down the miseries and evils that men are subject to for want of these graces. And taking this to be the scope of the words, they may be two several ways understood, to wit, first, that oppression, or wealth gotten by oppression, maketh not fools only but even wise men mad, because when wise men turn oppressors, finding how fast gain comes in thereby, this maketh them excessively covetous, and desperately wicked; not caring by what unjust ways they increase their store; like men void of all understanding, yea like brute beasts, they care not how they mischief those that are under their power; like frantic men they run the high way to ruin themselves and their posterity by their unjust courses and yet think the whilst thereby to establish themselves and their families; and a gift destroyeth the heart, that is, corrupteth the heart, See Deut. 16.19. or secondly, that when wise men see oppressors grow rich and great by oppression, when they see the innocent and well-deserving oppressed, especially when they themselves are unjustly overborn and crushed, this doth exceedingly discompose their spirits, at least till they have recollected themselves; it makes them murmur against God, and in their rage and discontent, to carry themselves many ways very unseemly; But if we take it thus, then the following clause as it is in our Translation, can be no otherwise understood then of the fainting of the heart of the oppressed, when they see justice perverted by bribery. But some would have the whole verse expressed by way of similitude; As oppression maketh the wise man mad, so a gift destroyeth the heart; and that so the intent of these words should be to show, that men may receive as much hurt by fraudulent gifts, as by rapine and violence.

Vers. 8. Better is the end of a thing, then the beginning thereof, &c.] The meaning is that it is frequently so, and that therefore it is good to wait to see the issue of things; as 1. It is thus in regard of this life, the end thereof is better then the beginning of it; and therefore some would have this added with reference to what he had said verse. 1. that the day of death is better then the day of ones birth: And so taking in the next clause, and the patient in spirit, is better then the proud in spirit, they make the sense of the whole verse to be this, that to die a desired death is best, and the next to this is for men to bear patiently what ever befalls them here in this world: 2. It is thus also in regard of reproofs (of which Solomon had spoken before verse. 5, 6. and therefore divers learned Expositors conceive, that this is added with particular respect to the words there:) Reproofes may be at first harsh and unpleasing to the parties reproved, and the faithful reprover may for a while suffer much thereby; but in the end, like bitter Physic, they often prove wholesome and medicinal to those that are reproved, and yield a great deal of joy and comfort to the reprover. See Pro 28.23. And indeed the following clause, and the patient in spirit is better, then the proud in spirit, if understood of patience in bearing reproofs, doth well suite with this Exposition. 3. It is thus also in regard of the commendable ways and endeavors of men; The end there is better then the beginning both because perseverance is that which crowns every good action; It is an easy matter to begin well, but all is to no purpose, except men hold out unto the end; and likewise because the beginnings in such cases may be difficult and painful, and encountered with many discouragements, as it is in the study of learning, in all noble and virtuous enterprises, in the bearing of afflictions, and such like, but then the end is fruitful and pleasing, and makes abundant amends for all that was at first endured. But the main scope of Solomon in these words is to prescribe Moderation of mind and patience to men as the best remedies against those evils hinted in the foregoing verse. As namely 1. the madness of oppressors; and 2. the rage and fury of those that are oppressed: for 1. whereas men that cannot contentedly rely upon God's provision, but resolving that they will enlarge and better their estates, do thereupon fall to oppressing of others, if they would consider the end and issue of things, to wit, that though God gives but little to men at first, yet when they quietly wait upon him, he doth many times at last advance them to great estates; and that on the other side, he doth always severely punish oppressors, and deliver those at last that are oppressed by them, this would cure the madness of oppressors, and make them moderate their greedy desires after outward things, and teach them quietly to submit to the providence of God; and secondly, If men that are impatient because of oppressors, would consider, that God doth always order the confusions and miseries wherewith such men fill the world to end in the glory of his name, and the good of his poor oppressed people, so that frequently oppressors do at last pay dearly for their cruelties, and they on the other side, that sow in tears do reap in joy, this would make men patient in times of greatest oppression; and hereto agreeth the following clause, where instead of saying, and the patient in spirit is better then the hasty in spirit, he saith, and the patient in spirit is better then the proud in spirit, because pride is the root whence all impatience doth spring, both that when men cannot endure any wrong or injury, and that also when men cannot stay God's leisure, nor quietly expect the issue of things, but if all goes not with them presently according to their desires, they will bribe or oppress, or do any other evil, wherewith they can hope to bring about their purposes.

Vers. 9. Be not hasty in thy spirit to be angry, &c.] To wit, because of the oppression and injustice that thou seest in the world, or because of any injuries that are done thee: or the prosperity of those that are oppressors and injurious; for anger resteth in the bosom of fools, that is, such angry persons are certainly fools; and that not only because such anger bereaves men of reason and wisdom, and maketh them behave themselves foolishly many several ways, but also because it is a sure evidence of fools; See the Notes, Pro. 14.17.29. & 27, 3. The fools heart is the proper and peculiar place, where anger is to be found; yea constantly dwelleth there, that is, the habit of anger abides there, though the passions it puts men into may be transient and pass away; the fool could not else at all times have it so ready at hand to enrage and inflame him. This I conceive is chiefly here intended, yet withal this expression of angers resting in the bosom of fools may besides imply, that such men are wont to love and cherish and defend their anger, or that it is especially the long continuance of anger that proves men to be fools, when they suffer the Sun to set upon their wrath, as the Apostle speaks, Eph. 4.26.

Vers. 10. Say not thou, what is the cause that the former days were better thou these? &c.] As if he should have said, Do not pretend this for thy impatience? Do not vex and afflict thyself, grumbling within thyself, and by way of repining and murmuring against God, complaining continually, that things went better and men were better formerly then now; for thou doest not inquire wisely concerning this, that is, It is an act of most egregious folly to trouble thyself about this, to wit, 1. Because it is not simply the times that make men either good or bad; A good man will be good in the worst times, as a rose will be a rose though it grow upon a dunghill, and a wicked man would have been as he is, had he lived in the best times. Mat. 23.30.2. Because such querulous persons are usually wont to mind only the evil of the present times, but not the good they enjoy, and only the good of former times and not the evil that did afflict them; and this comparing of times together may be well charged with folly; The world always was and always will be like itself, full of sin and misery, and therefore in all ages there have been sad complaints of the evil of their times: and thirdly and especially because God governs and orders all things in all times by his providence, and men may be sure that God disposeth of all things for the best; And therefore when things go ill in men's days, for them to murmur, not considering that the sins of the times are the cause of it, is no other but to challenge God for not dispensing things aright, and such an expostulation must needs proceed from intolerable foolish pride. As therefore it is unquestionable that some ages are worse then others both for the abundance of sins and manifold calamities, so also it cannot be denied, but that men may lawfully with Godly sorrow and holy zeal bewail the sins and judgments of the times wherein they live; only they must not do it in a way of murmuring and impatience, but leaving the government of all things to God, must quietly submit to the will of God concerning the present times wherein they live; and the worse the times are, the more careful they must be to walk holily with God, and faithfully to serve him in that their generation.

Vers. 11. Wisdom is good with an inheritance, &c.] Here Solomon enters upon another remedy against the vanities and miseries, whereto men are subject here in this life, or particularly against the vanity of riches, or the vanity of murmuring against the evil of the present times, and that is wisdom, whereof patience and moderation of mind is a part, or at least a necessary effect; taking an occasion, as it may seem, to speak hereof from the last clause of the foregoing verse, for thou dost not inquire wisely concerning this; wisdom is good, saith he, with an inheritance ; which must be understood comparatively. There is no question to be made but that wisdom is good without wealth, or without an inheritanc • , (which is mentioned here as the chiefest, because the most stable riches) But his meaning is, that both are good, but that wisdom doth the better, when a wise man hath wealth too, wisdom is then most profitable and beneficial both to a man's self, and to others also; wisdom without wealth is despised, Eccles. 9.16. the poor man's wisdom is despised and his words are not heard ; and wealth without wisdom doth hurt rather then good; Both together do best of all; and by it there is profit to them that set the Sun, that is, by wisdom with an inheritance, there is much profit and advantage to men here in this life. See the Note, Pro. 14.24. And it may well be that this clause, to them that see the Sun is added to imply that it is but only here in this world that riches yield any profit; after this life there will be no need of them.

Vers. 12. For wisdom is a defense, &c.] See the Note, Chap. 2.11. It is in the Original, wisdom is a shadow, for which see the Notes, Numb. 14.9. Psal. 91.1. & 121.5, 6. And money is a defense, see the Notes, Pro. 10.15. &. 13.8. Both may defend a man from hunger, thirst, cold, the injuries of wicked men, and many other evils, whereto men are liable; but the excellency of knowledge is, that wisdom giveth life to them that have it ; that is, true wisdom, which is always joined with the fear of God, is the means of bringing men to live a true spiritual life here, and to live eternally with God in heaven; which money can never do. This I conceive is chiefly intended; Yet withal understanding by wisdom, prudence and discretion, under which moderation of mind and patience may also be included, it is most true that wisdom doth many times conduce more to the preservation of men's lives, and the lengthening out of their days, then riches can do; see the Notes, Pro. 3.2, 18. & 4.22. Nay many times riches do bring men into dangers, out of which wisdom delivers them; at least it teacheth men to be patient and contented, and so preserves their hearts in peace and comfort, even when evils are unavoidable, which is the surest remedy and defense of all; and that which money can never do.

Vers. 13. Consider the work of God, &c.] This is prescribed as another branch of that wisdom, whereby men may be enabled not to be overmuch disquieted with the confusions and distempers which they see in their times, (of which he had spoken before, ver. 10.) and that is an humble acquiescency, when things go so ill, in the good providence of God. I know that some understand this first clause more generally, of men's taking notice of the various works of God's providence, both in times of prosperity and times of adversity, that accordingly they might conform thereto either in joy or sorrow, as is expressed in the following verse, In the day of prosperity be joyful, &c. But the following clause here makes it more probable, that Solomon speaks here only of considering the work of God in bad times: Having in the foregoing verses prescribed wisdom (or wisdom with an inheritance ) as a defense against oppression and violence, and other evils, for which we are wont to complain of the days wherein we live, as evil times; because such may be the evil of the times, and such in particular the over-bearing prevalency of oppression and violence therein, that no wisdom of man can secure them therein, or remedy those things that are therein evil, therefore he directs here to another act of wisdom, which is of all the surest remedy in evil times, and that is quietly and contentedly to submit to God's good will and pleasure. Consider the work of God ; that is, take notice and diligently consider, that in all times all things are ordered by the all-ruling providence of God; when thou seest the greatest oppression and confusion amongst men, instead of murmuring, remember that how cross and crooked soever things seem to be, they are thus ordered by the providence of God, whose works are always perfect, (see the Note, Deut. 32.4.) neither can anything therefore be better done, then as he doth it; Even by crooked things God can work out that, which shall be much for his own glory, and the good of his people; and therefore it is our duty quietly to stoop and submit to his will, and to be content with that which he doth, though we understand not the reason of it, and that because to be sure we cannot alter nor mend that which he is pleased to have done; which is the meaning of that which followeth; For who can make that straight, which he hath made crooked? namely, that no man can change or rectify anything that is, or that he apprehends to be crooked or amiss, either in things natural, or in civil affairs, or in the moral actions of men, but that they must be and are best as God would have them: Only we must still remember that God makes not the ways and conversation of men to be crooked and perverse, but only by withdrawing his grace from wicked men, and leaving them to the power of Satan, and to the swinge of their own corrupt hearts. But see the Note, Chap. 1.15.

Vers. 14. In the day of prosperity be joyful. ] That is, Enjoy comfortably the good blessings that God is then pleased to afford thee, and with thankfulness cheare and delight thyself therein; that so being refreshed with the sweetness thereof, thou mayest the better endure the bitterness of any affliction that may afterward follow, according to that of Job, chap. 2.10. What? shall we receive good at the hand of God, and shall we not receive evil?

But in the day of adversity consider. ] That is, as in the foregoing verse, consider that it is the work of God, the just Judge of heaven and earth, whose work, though it may seem crooked to thee, yet thou canst not alter nor mend. This I conceive is chiefly intended; yet it may also include whatever may tend to keep God's children from fainting under afflictions, and from murmuring against the good hand of God therein: as that we should consider, first, that God is not wont always to afflict his people, and that therefore we know not how soon God may send us better days. 2. What prosperity God hath formerly afforded us. 3. To what end God bath brought these afflictions upon us, and to what issue they tend, that we may reap that benefit by them that God intends us; and 4. how we ought to behave ourselves under the afflicting hand of God, that we take great heed to ourselves, that we do not by murmuring, and seeking to extricate ourselves out of our troubles in any sinful way, or by any other undecent and unbeseeming carriage of ourselves, provoke God to further displeasure against us, but that we carry ourselves wisely and meekly in the day of adversity.

God also hath set the one over against the other, &c.] That is, God hath established an intercourse and vicissitude of prosperity and adversity in the lives of men, the one opposite to the other, that so the one might allay the other, having respect therein to the frailty of man in general, and to the spiritual good of his faithful servants in particular. The meaning is, that as in the ordering of the times and seasons of the year, God hath settled an intercourse of day and night, winter and summer, one over against the other ; and as in a pair of scales, when the balance stands in aequilibrio, not turning the one way or the other, the weights in the one scale do fully poise and answer the wares in the other; so doth the Lord usually measure out unto men days of comfort and days of sorrow, prosperity and adversity, proportioning the one to the other; And why doth God do this? That followeth in the next words, To the end that man should find nothing after him ; which may be understood two several ways, as 1. that God doth so intermingle good and evil days, that no man may be able to find out or foresee what will afterwards be, that by discerning the footsteps of God's former proceedings, men may not be able to infer from thence, that thus or thus God will hereafter do, and consequently that discovering hereby, how unsearchable God's counsels are, and how unable they are to search into the reasons of his present proceedings, and how impossible it is that they should by any care or providence of theirs prevent that which they cannot foresee, and that all things must be as he hath determined, what ever they desire, resolve, or endeavor, they may learn quietly to submit to the providence of God in all the changes that befall them, and in all that God doth unto them; and likewise to walk humbly before God, and in the fear of his all-ruling power, waiting and depending upon him in all conditions whatever, not being puffed up in prosperity, as remembering that they may soon come to be in an afflicted estate, nor yet fainting in the days of adversity, as considering that God may soon turn their sorrow into joy: and secondly, that God doth thus temper the changes of prosperity and adversity, to the end that no man should come after God, and find anything in that which God hath done, which he could have mended, and have ordered better, no not for his own advantage, then as God hath ordered it, anything that is superfluous, defective, or irregular in any work of his, for which they may justly complain of God, but that on the contrary, observing how God doth with infinite wisdom and fatherly goodness dispose of all things, they may acknowledge everything to be best that God doth, and so may without any fretting or discontent against God, quietly submit to his will, and rest contentedly in that which he doth.

Vers. 15. All things have I seen in the days of my vanity, &c.] That is, All these things before mentioned concerning the strange and secret proceedings of God's providence, I have observed to be so by mine own experience in the time of my vain short life, see the Note, chap. 6.12. yet it may well be that Solomon expresseth this in such general terms, All things have I seen, because there was indeed nothing that could be known by the reason of man, but he had attained the knowledge and observation thereof; and therefore he must needs have experience of those things before mentioned concerning the seeming strange dispensations of divine providence; one particular instance whereof he adds in the following words; There is a just man that perisheth in his righteousness ; that is, that is oppressed and sometimes brought to an untimely end, notwithstanding that he is a truly righteous man, yea it may be even because of his righteousness; and there is a wicked man that prolongeth his life in his wickedness ; that is, notwithstanding he is a wicked man, yea it may be by means of his wickedness.

Vers. 16. Be not righteous over-much, &c.] Some learned Expositors conceive, that Solomon, having laid down in the foregoing verse his Observation concerning the sad sufferings that many times befall the righteous, whilst wicked men flourish and prolong their days in their wickedness, doth here in this verse tell us in the first place what the judgment of corrupt Reason is in this case, and what the advice is, which natural and carnal men would give for the avoiding of this inconvenience, tending to a politick indifferency and neutrality in the ways of religion and righteousness. Be not righttous over-much, that is, Seeing righteousness doth thus expose men to danger; be not so forward and precise in matters of religion, piety, and righteousness, as many men are, be discreet and wary, and stand not always so strictly and inflexibly upon grounds of conscience and justice, but that thou mayest, as occasion serves, for thine own safety and advantage, remit a little of thy strictness, and comply with the times, and thine own necessary interests; Neither make thyself over-wise ; that is, be not too nice and scrupulous, make not thyself wiser then other men, by refusing to do as others do; why shouldest thou destroy thyself? that is, why shouldest thou unnecessarily expose thyself to so great danger, as many men by such needless preciseness do often bring upon themselves? But the general current of Expositors go another way, taking this to be the advice of the Spirit of God by the pen of Solomon. And indeed it seems very unsafe where Solomon goeth on in one continued tenor of prescribing directions to men for the well-ordering of their lives, to make any one passage therein to be spoken, as in the person of carnal men, unless Solomon himself do give some hint unto us, either by some censure that he afterwards passeth thereon, or some other way, that it must be so understood; or unless the words will not bear any other interpretation. Now here nothing can be alleged to the contrary, but that this may be several ways understood as the counsel of the holy Spirit of God by the pen of Solomon; as 1. that men must take heed of being so over-righteous and over-wise, as to murmur against, and to question the justice of any such dispensations of God's providence, as that mentioned in the foregoing verse, when the wicked live long in a prosperous estate, and the righteous are sorely afflicted and soon cut off; they may well be judged righteous over-much, that will take upon them to be more righteous then God, and to be over-wise, that will apprehend that they could order things better then as God hath ordered them; And by such bold searching into the secret and incomprehensible counsels of God, they take the ready way to provoke God to destroy them: Or secondly, that men must not under a pretence of justice, and out of an over-weening opinion of their own wisdom, be over-rigid in being inquisitive into the faults of others, in censuring and judging others, or in prosecuting the Law against them; Extreame justice may be extreme injustice; And they that will therefore stand always upon such strict terms of justice, as never to remit in the least of their right, nor wink at anything that is amiss, but think to correct all, and to mend all, that is not as it should be; or always to urge the letter of the Law, and to be more severe in punishing offenses, then either reason or equity requires, may well be counted over-wise, and righteous over-much: And to these it may well be said, Why shouldest thou destroy thyself? to wit, because by this means men do usually expose themselves to the envy and hatred of people, and so many times bring themselves to some miserable end. Or thirdly, that men must take heed of being too highly conceited of their own righteousness or wisdom; They that are ready in a vain way of ostentation to vaunt and brag of their own righteousness, and to despise others in comparison of themselves; or that will think to be justified before God by their own righteousness, may well be said to be over-wise, and righteous over-much ; and are indeed in danger to be destroyed by him that resists the proud, Jam. 4.6. Or fourthly, that men must beware that they do not out of an over-weening conceit of their own judgment, make more sins and more duties, then God hath made in his word; for as they are over-wise, that are wise above that which is written, 1 Cor. 4.6. so they are righteous over-much, that will needs be righteous above the written rule of the word; by which means men may under a pretence of zeal, be unjust and cruel, and under a pretence of piety, they may fall into superstition. In conforming to the righteousness and holiness enjoined in God's word, men cannot be too strict and precise; But when men out of an opiniative confidence in their own judgment, shall be violently bent upon the doing of anything, which by the word of God they are no way bound to do, or shall scruple that which the word of God doth nowhere forbid, though they may do it conscientiously, and upon opinion of duty, then they are over-wise, and righteous over-much. That which therefore Solomon here enjoins God's people, is a prudent and pious moderation of their behavior in all things, that they should be wise unto sobriety, not resting too much upon their own understanding and judgment, but advising with others, Rom. 12.3. and that they should temper their zeal with godly wisdom and prudence; according to that, Phil. 4.5. Let your moderation be known unto all men ; And the reason whereby this is pressed is, lest by doing otherwise men should involve themselves in desperate dangers; as by such courses men often do; Why shouldest thou destroy thyself? And this seems to be inferred from that which was said before, ver. 15. that seeing just men do often perish in their righteousness, it is extreme madness by affecting a righteousness above that which God hath enjoined, causelessly to expose ourselves to destroying troubles and perils. Now this last Exposition seemeth to me the best, because of that which is added by way of opposition hereto in the following verse.

Vers. 17. Be not over-much wicked, &c.] To wit, by running on impenitently in ways of wickedness, and so continually adding sin unto sin, or by giving up ourselves to any gross enormities, to any excess of wickedness, boldness and impudency in sinning great and presumptuous sins. But yet we must not so understand this, as if there were allowance hereby given to some less degrees of wickedness; for all wickedness is abominable before God; and therefore he that is in the least degree wicked, is over-much wicked ; Only having fore-warned men in the foregoing verse of being righteous over-much ; to wit, by putting themselves upon any duty above that which God hath enjoined them in his word, here he adds that on the other side men must take heed that they do not under a pretence of avoiding this, run into another extremity, of slighting all strictness of conversation prescribed in the word, and laying the rains upon the neek of their lusts, to commit sin with greediness. And this likewise may seem to be inferred from that which was said before, ver. 15. concerning wicked men's prolonging their days in their wickedness, that men should not from thence encourage themselves to grow impudently wicked; And then for the following words, Neither be thou foolish ; either the word over much is here again to be understood, and so the meaning is the same as in the foregoing clause, that as men must not be so over-wise, as to make duties and sins where God hath made none, so they must not on the other hand be so extremely foolish, as not to mind at all what God enjoins or forbids, but without any scruple of conscience to break out into all licentiousness and looseness of life; because hereby they must needs provoke God to displeasure, and draw down God's judgments upon them; which is chiefly intended in the following clause, Why shouldest thou die before thy time? or, as it is in the Hebrew, not in thy time? that is, why shouldest thou provoke God to cut thee off by an untimely death? for which see the Notes, Job 16.32. & 22.16. Psal. 55.23. & Pro. 10.27. Though indeed this may also include wicked men's exposing themselves to an untimely end, by being cut off by the sentence of the civil Magistrate, or by wasting and consuming their own bodies with their ways of luxury and wickedness. And besides, this may be added to imply the folly of men's encouraging themselves in wickedness, from that mentioned ver. 15. that such men do often prolong their lives in their wickedness, by showing that quite contrary wickedness doth usually cut short their days. This I conceive is the full meaning of this place; But yet as there are other different expositions given of the foregoing verse, so also of this, as 1. They that take that to be delivered as the judgment of carnal reason, that men should not be so strictly religious, as thereby to expose themselves to danger, do take this to be the contrary advice of the Spirit of God, implying that to go about thus to temper and qualify righteousness and wisdom with carnal policy, is to be indeed wicked over-much, & gross folly, this being the ready way to expose men to God's wrath, and so to death, yea to an untimely and unseasonable death. 2. They that understand that of being so overwise, and overjust, as to question the wisdom and justice of the dispensation of Divine Providence, they accordingly conceive that here Solomon affirms, that for men to be thus arrogantly bold, or because they cannot satisfy their own carnal reason herein, therefore to deny or slight the Providence of God▪ and so to grow loose and profane in their lives, is indeed the ready way to provoke God to cut them off in the midst of their days. 3. They that take that to be meant of being overjust and wise in censuring and judging and prosecuting the Law against others, they hold that here on the contrary, men are advised not hereupon to cast off all care of reproving and punishing those that do offend, and to leave all to do what they please themselves: and 4. They that understand that of men's having an over-high conceit of their own righteousness and wisdom, they say that here another extremity is forbidden: namely, that men, should not make themselves worse then they are, nor be over-base and wicked and foolish in their own eyes, as by being over ready to judge all that they do to be foolishly and wickedly done, and to aggravate their sins above the rule of God's word, as by being prone ever and anon causelessly to conclude, that they have quenched God; spirit, and committed the sin against the Holy Ghost, and that they are excluded from all hope of mercy.

Vers. 18. It is good that thou shouldest take hold of this, yea, also from this withdraw not thine hand, &c.] That is, that thou shouldest observe this doctrine withal possible care and zeal, not being slack in a business of such weight nor declining from it in the least degree at any time, namely, to hold and keep constantly to this golden mean prescribed in the two foregoing verses, walking accurately by line and by rule, and not turning aside to the right hand or to the left and so neither to be over-righteous and over-wise, nor over-wicked and foolish, but to labor after righteousness and wisdom, and yet withal to avoid such extremes; yea this men should do constantly at all times, what ever befalls them; Some I know do refer this to that which is added in the following clause, to wit, that the fear of God is that which we should take hold of, and from which we should not withdraw our hand. But according to our Translation that is added as a reason of this precept, for he that feareth God shall come forth of them all, that is, He will be careful to keep close to the rule of God's word, and so shall not run into any of these extremes, and consequently shall not fall into any of those miseries before mentioned verse. 16, 17. which those extremes do bring men into. And though his righteousness may seem to expose him for a time to many troubles and dangers, yet he shall at last have an happy issue out of all such trials.

Vers. 19. Wisdom strengtheneth the wise, more then ten mighty men which are in the city ] That is, many mighty men, See the Note, Gen. 31.7. and by mighty men is meant gallant soldiers, or wise and valiant Captains and Commanders, to whom the defense of a city is committed. And so the meaning is, that the fear of God, that wisdom whereby men observe that holy mean and moderation before prescribed, and avoid the extremes before mentioned, will better defend a man from sin, and Satan's temptations, and all the evils whereto men by such extremes do expose themselves, or from those evils mentioned before verse. 15. which even the righteous do sometimes undergo, then such mighty men can defend a city committed to their charge against the assaults of an enemy: and that because God and his holy angels will be to such as a wall of fire about them, and will make them invincible, which no city can possibly be, yea many other ways wisdom is a great defense to men, for which see the Notes, Pro. 16.32. and 21.22. and 24.5. I know that some Expositors do understand this somewhat otherwise, namely that the wisdom of keeping a mean and avoiding the forementioned extremes will better support and deliver a man from dangers, then many great and potent friends in Court or City can possibly do. But the former Exposition is me thinks the clearest.

Vers. 20. For there is not a just man upon earth, that doth good and sinneth not ] That is, that never sinneth; It is only in heaven that the righteous shall live without all sin; Some also extend this farther to wit, that there is not a just man upon earth, that doth good and sinneth not, even in the good that he doth, by reason of the imperfection of his doing of it. But how is this inferred upon that which went before, as the particle ( for ) showeth it is? I answer, with reference to the foregoing verse, and that either 1. by way of explaining that, as if he had said, wisdom doth indeed exceedingly strengthen a man, though withal we must know there is no man but doth sometimes out of frailty offend; or rather by way of giving a reason why men should endeavor to strengthen themselves by wisdom, namely because the justest man that lives is sometimes overtaken with sin, which may expose him to danger; if he have not this spiritual wisdom, to do what may be done to prevent offense, and to behave himself prudently, in a fair accommodation of himself to others.

Vers. 21. Also take no heed unto all words that are spoken, &c.] Charity and meekness in passing by the injuries of others is here prescribed, under that one particular instance of the injuries of the tongue, wherein offense is most frequently given, and that as a principal act of that true wisdom, whereby men's lives may be made the more comfortable and happy to them, yet withal this exhortation seems to be inferred from the foregoing sentence verse. 20. that seeing the best men that are do sometimes sin, therefore men should bear with those that offend. And there are three particular directions included in these words, Also take no heed unto all words that are spoken, lest thou hear thy servant curse thee: 1. that men should not be over-ready to give credit to all the evil reports that are brought to them of others, lest God should punish them for this, by suffering others, it may be their own servants, to curse and speak evil of them. Secondly, that men should not be curious and eager to know what others say of them, and so closely to stand listening and hearkening what others speak, lest by this means, to their great discontent, they happen to hear base and abject men, perhaps their own servants, reproaching and speaking evil of them; and Thirdly, that men should not mind the evil speeches of others, but pass them by, as if they heard them not; at least they should not so far lay them to heart, as to be troubled with them, to be ever thinking of them, and to plot to be revenged on those that speak them; and that because those may do this, against whom men are most apt to be enraged, whereas in truth their ill words are least to be regarded, and that is their own servants.

Vers. 22. For oftentimes also thine own heart knoweth, that thou thyself hast cursed others ] That is, reproached and spoken evil of others. And therefore as thou wouldst have others to bear with thine infirmities, so resolve thou to bear with the infirmities of others.

Vers. 23. All this have I proved by wisdom, &c.] Solomon's drift in this and the following verse is from his own proof and experience, first to assert the certainty of those precepts he had hitherto given for the remedying of those vanities, as much as may be, whereto men are subject here in this world, and particularly of that which he had said concerning the singular protection, which wisdom affords to men against their own corruptions, & the dangers ensuing thereupon; and Secondly, to set forth the difficulty of attaining this wisdom, thereby to teach men, not to be over ready to think upon some progress they have made in their endeavors after wisdom and knowledge, that they know as much as is to be known, & that because the more they know, the more they will discover their want of knowledge; and yet withal to content themselves with such a measure of knowledge, as is attainable in this life, and not to aspire after the knowledge of those things that are above their reach. All this have I proved by wisdom ; that is, by means of that wisdom which God was pleased in an extraordinary measure to confer upon me, and wherein I labored by all possible means daily to grow and increase: I did experimentally find the truth of all that which I have hitherto taught, either concerning the vanity of all things here below, or concerning the means prescribed, whereby men may come to live with as much comfort and content, as is attainable in the midst of so much vanity; or particularly concerning the great advantage which true wisdom yields to men in this; And yet withal he adds that after all his endeavors he came far short of that degree of wisdom which he sought to attain, as is expressed in the following words, I said, I will be wise, that is, I fully determined with myself to use all means that I might atttain to perfection of wisdom, and persuaded myself that by those endeavors of mine I should attain it; but it was far from me, that is, I was still far from attaining that perfection of wisdom, which I labored for; I found it still far above my reach; and that because the more he searched into God's works of creation and providence, the more unsearchable depths he found therein; the more knowledge he attained, the clearer discovery he still made of his own wants herein; and after the diligence he used in tracing all the several ways, which men take for the attaining of true happiness, he found himself still far from attaining that wisdom thereby which he sought for.

Vers. 24. That which is far off, and exceeding deep, who can find it out? ] As if he had said, As men cannot discern those things that are very far distant from them, nor dive into those things that are exceeding deep, so neither can they fully comprehend the works of God and the reason thereof, and that because they are so exceeding mysterious and profound, and so far beyond the reach of the eye of man's reason And therefore no marvel it is though wisdom be so hard to be attained.

Vers. 25. I applied mine heart to know, &c.] In the Hebrew it is, I and mine heart compassed to know, and to search, and to seek out wisdom ; But the meaning is this, that though he found wisdom so hard to be attained, yet this did not discourage him, but rather made him more eager in the pursuit of it; in so much that he did seriously, and with all possible diligence turn himself every way, and made curious search into everything wherein any knowledge was to be gotten, leaving no means unattempted, whereby he might hope to attain the wisdom he sought for: and the reason of things, that is, the nature and causes of things, why things are thus and thus, and why men did that which he observed they did; that weighing diligently the true principles and causes of all things, and comparing them with others, he might be able to give a clear and distinct judgment concerning all things whatsoever; and to know the wickedness of folly, even of foolishness and madness, that is, the exceeding wickedness, folly and madness that is in the ways of ungodly men. And observable it is, that first he buckled himself to search out wisdom, and then afterwards to discover the folly of wickedness, that so the first might be an Antidote against the second. But see the Notes, Chap. 1.13, 17. Some conceive that Solomon's drift in this verse is to show, that having found the reason of God's works to be above his reach, he addressed himself in the next place to observe the ordinary passages of men's lives. But I rather conceive that Solomon intending in the following verses to set forth some other vanities observed by him, besides those formerly mentioned in this book, he premiseth by way of introduction thereunto, that which he saith here concerning the diligent search that he had made after knowledge, in the exact discovery both of good and evil.

Vers. 26. And I find more bitter then death, the woman, whose heart is snares and nets, &c.] That is, the harlot, or whorish woman; whose heart is said to be snares and nets, because her heart is continually intent upon the design of entangling men's affections, and is always full of manifold cunning frauds and devices, whereby to deceive, ensnare and destroy men; and her hands as bands, because by her wanton dalliances, her cogging gifts and lascivious embraces, she binds those to her, whom she hath once ensnared, and holds them in bondage as her slaves, triumphing and insulting over them at her pleasure; Now this woman, Solomon saith, he had found more bitter then death, because though she seems in her words and outward carriage to be sweeter then honey, and softer then oil, yet indeed in regard of the miseries she brings upon men, she is more bitter then death ; and it were better for a man to die, then to be entangled by her; see the Notes, Pro. 5.3, 4. even in regard of the miseries she brings upon a man in this life, the terrors of his conscience, the ruining of his estate, the scorn and reproach he endures, the rotting and consuming of his body by noisome and filthy diseases, he is in a worse condition, then that of men that die by an ordinary death. But then besides, whereas death doth only deprive men of this bodily and momentary life, the harlot deprives men of life eternal, and separates betwixt them and God, whose favor is better then life, Psal. 63.3. Death in some ways and cases may be an honor to men; yea it may be so sanctified and sweetened, as that it may be to men a most welcome and desirable mercy; But a man's being overcome by a harlot, can tend to nothing but misery, shame, and eternal destruction: Who so pleaseth God, (in the Hebrew it is, who so is good before God, for which see the Note, Chap. 2.26.) shall escape from her ; that is, shall either be preserved from being entangled by her, or at least shall be delivered out of her snares; And indeed, which is here implied, nothing but the supernatural grace of God, no wisdom nor strength of their own, can ever deliver men from the power of a harlots temptations; But the sinner shall be taken by her ; see the Note, Pro. 22.14. But, may some say, How comes Solomon to speak here of the danger of harlots? I answer, that having spoken in the foregoing verse of the diligent search he had made to discover the folly and madness of the wickedness of men, he instanceth here in this one particular discovery that he had made, concerning the subtlety and danger of harlots; the rather adding this to the Catalogue of the vanities he had formerly mentioned, that hereby he might testify his unfeigned repentance for all those gross miscarriages, whereinto by means of that sort of women he had formerly fallen.

Vers. 27. Behold, this have I found (saith the Preacher,) counting one by one, to find out the account. ] This particle Behold, may be prefixed by way of admiration, to imply how strange and wonderful that might well seem which he meant now to say, or by way of persuading men to attend diligently to that, which he now assures them he had by a serious and careful search found to be most certainly true. And this now may be, either that which he had said before, ver. 26. concerning the harlot, that such a woman is more bitter then death, that her heart is snares and nets, &c. or rather that which he adds afterward, ver. 28. One man among a thousand have I found, &c. And to challenge the more credit to his Testimony herein, he again here stiles himself, The Preacher ; thereby covertly intimating of how great importance his Testimony was, both in regard of that eminent measure of wisdom wherewith God had endued him, and in regard that he testified this after his repentance, when having been before ensnared in the nets and bands of seducing women, he was through God's mercy dis-entangled from those snares, and as a true penitent was returned again to the Congregation of the Saints; for which see the Note, Chap. 1.1. And to the same purpose, I conceive, is that also added which follows in the next words, Counting one by one to find out the account, or, as it is in the margin of our Bibles, weighing one thing after another to find out the reason ; for hereby he implies how considerable also this his testimony was in regard of the diligent and exact search that he had made to find out the truth of things, weighing or counting them one by one severally, that he might not be confounded with many things together, but might the better conceive of everything, whilst he considered of it singly and apart by it self: Only indeed the things of which he here saith, that he counted or weighed them one by one, or one after another, may be several ways understood; as 1. It may be meant of men and women, and their several ways and courses, to wit, that whilst he made diligent search and enquiry into the conversation and doings of men and women severally one by one, that he might find out the reason thereof, and might give a clear account and certain determination therein, he found that which he delivers here for an approved truth. And therefore some take the drift of these words to be all one as if he had said, That you may know that such ensnaring women, and such foolish men that are ensnared by them, are everywhere to be found, mark what I have observed, whilst I did severally consider the temper and behavior of all men and women whatsoever: Or secondly, It may be meant of the manifold subtleties and devices of harlots, and the mischiefs that follow thereon, to wit, that whilst he made diligent search and enquiry into these, counting them severally one by one, that he might find out the number of them, he discovered that which here he declares, namely, that they are very dangerous snares, or that their subtleties are infinite, and not to be discovered; for so some understand the following verse: Or rather thirdly, It may be meant of all things in general, to wit, that whilst he did in the pursuit of wisdom make a diligent search into the knowledge of all things, considering each thing singly apart by it self, and then comparing them one with another, that he might find out the reason of them, and discover how men might live wisely and happily, and the folly and madness of those ways that disturb the life of man, he found out the truth of that which here he declares concerning women.

Vers. 28. Which yet my soul seeketh, but I find not, &c.] That is, Which full information concerning the ways and courses of men and women, and the reason thereof, or which discovery of all the manifold and perplexed subtleties and devices of harlots for the entangling of men; or which satisfaction concerning the nature and causes of all things, I do still with all diligence and earnestness make inquiry for, but cannot perfectly attain it. As for the following words, One man among a thousand have I found, but a woman among all those have I not found, therein Solomon tells us what it was that he had discovered, though in other respects what he had made most diligent search after he could not find. And the most usual interpretations that are given of those words are, either 1. that though there be very few men to be found, that are prudent, wise and good, and that truly deserve the name of men, yet women that are pious, and wise, and prudent, and such as they ought to be, are far more rarely to be found; A few such men he had found, one amongst a thousand ; but such a woman amongst a thousand women he had not found; And indeed the Scripture tells us that women are the weaker vessels; and so by reason of their weakness, and the fickleness of their spirits, they are more prone to err, and less able to resist temptations: whence it is that Solomon speaks elsewhere of a wise and virtuous woman, as of such a rare Jewel, Who can find a virtuous woman? &c. Pro. 31.10. Or secondly, that though Solomon had taken notice of some few men that were wise and good, or that had avoided the snares of enticing women, yet amongst those wanton women that he had conversed with, he had not found one good. And upon this ground some conceive that he expresseth this number of a thousand, as having respect to his seven hundred wives, and three hundred concubines, 1 Kings 11.3. Or thirdly, that the temper and disposition, the counsels and devices of men, even when they set themselves to delude and ensnare others, are far more easily discovered, then the disposition, the intentions, & plots of women, that is, of whorish women, (for of these Solomon is here speaking) Amongst these he tells us that he had not found one of a thousand whose heart could be discovered, their cunning fetches and secret devices were so innumerably many. Doubtless Solomon's purpose in this place is not to condemn one sex rather then the other; that which he saith in several places in the high commendation of good wives, is an evident proof that he had known several wise and gracious women; But his aim is only to show how unsearchable the subtleties of harlots are, wherewith they do infatuate and beguile men.

Vers. 29. Lo, this only have I found, that God hath made man upright; but they have sought out many inventions. ] As if he should have said, This chiefly and most eminently I have discovered, as that which is a most manifest and undeniable truth; though I could not find out all the streams of wickedness and folly amongst men and women, yet the original and fountain of them all I have clearly found out; namely, that God is no way to be blamed because there are so few either men or women, that are good and wise, and that take the right way to be happy, or because the subtleties of women are so numberless, and there are so exceeding few of them such as they should be; but the fault of this rests wholly upon man himself; and that because God created our first parents upright, that is, void of that subtlety and craft, whereof he had before spoken, and truly and perfectly wise, holy and just, so that they were in their understanding, will and affections, yea in the whole man, according to the holy will of God; man's body being subject to his soul, his inferior faculties to his reason, and both soul and body subject to God; and in a word, they were then every way able to have made themselves eternally happy: But our first Parents soon fell from this their original righteousness, in that hearkening to the temptations of Satan, they contented not themselves with that way to happiness which God had prescribed, but yielded to follow those new devised ways for the attaining a higher degree of blessedness, which Satan and their own deceived hearts did suggest to them, and so they, (and their posterity in them and with them) falling from that primitive honor and perfection, wherein they were created, became depraved and corrupted, and desperately deceitful, Jer. 17.9. and now following the counsel of their own hearts, men do continually run into many crooked and sinful ways to their own ruin. So that by many inventions, here is meant, both the many false ways wherein men seek to attain happiness, being fallen from God, in whose favor true happiness is only to be found; and likewise the many crooked counsels and devices, whereinto by their own corrupt hearts they are carried, when once they have forsaken the straight rule of God's word, for the practicing, excusing and defending of their evil courses.

CHAP. VIII.

Vers. 1. WHo is as the wise man? &c.] Solomon in this Chapter proceedeth to give us other precepts of wisdom, by the observing whereof men may attain to as much tranquility and content of mind, as in this vain life they are capable of. Only by way of introduction thereto, he premiseth this which is said here in this first verse in the commendation of wisdom; for having told us, Chap. 7.25. that he had set his heart to search into wisdom and folly; and having shown us in the latter part of that chapter, what he had found upon his search into the ways of folly and madness, here now he tells us, what he had found upon his search into the ways of wisdom, namely, the difficulty and the rarity, or rather the transcendent excellency thereof, (for either of these ways the words may be understood) Who is as the wise man? That is, As some say, How hard a thing is it to find a man that is truly wise; Or, A man that is thus perfectly wise is not alas to be found; And who knoweth the interpretation of a thing? that is, where is a man amongst many to be found, that is able to teach others, or that can rightly discern and judge of all things whatsoever. Or rather, Who is as the wise man? that is, Who is like to him? or, there is no man to be compared to him; And who knoweth the interpretation of a thing? That is, Who but the wise man can do this? or, who is to be so highly esteemed, as he that can interpret divine Oracles, that can explain and unfold doubtful things, and so can satisfy questions propounded, and give good counsel therein? or, that can truly judge of all affairs, and the circumstances thereof, and so can discern with respect to persons, places, times and seasons, what is fit to be done, and what to be avoided? Yea, It may be understood as added with particular relation to that which went before, as if he had said, Seeing men have found so many inventions, so many crooked and false ways, Who is as the wise man, that being able to understand and rightly to judge of things, doth not do so, but keeps close to the rule of God's word?

A man's wisdom maketh his face to shine, &c.] That is, 1. It makes men lovely, amiable and beautiful, awful and reverend in the eyes of others; See the Notes, Pro. 1.9. & 4.8, 9. Secondly, It works in men peace and tranquility, and joy of heart, and so likewise it makes them meek and gentle and loving to others, and by that means their countenances become cheerful, & courteous, contrary to the sad and fierce looks of those that are possessed with turbulent passions; even in affliction, as well as in prosperity they walk comfortably thorough faith, and do not through discontent put on a lowering and frowning countenance, as others do. Before, chap. 7.2, 3, &c. Solomon had told us that sometimes wisdom fenceth men against the vanities of this life, by mourning, sadness and anger, &c. and here now, it seems with respect thereto, he shows us that sometimes on the contrary, it doth the same by making their countenances chearely and serene, without any sadness and displeasure; see Psal. 34.5. Thirdly, It enlightens men, so that they understand in all things what to do, and what to avoid: and fourthly, It teacheth men to behave themselves gravely, prudently, modestly, soberly and holily, and so causeth them to shine as lights in the world; and the boldness (or, the strength) of his face shall be changed ; to wit, say some Expositors, by increasing, that is, he shall still become more and more bold and confident; though he be otherwise despicable, yet his wisdom shall make him every day more and more bold and courageous, in that thereby he becomes careful to avoid every evil way, and to live holily and righteously, and so is never ashamed; as likewise because thereby he foresees evil before it comes, and so is enabled to prepare for it. Or rather, the boldness of his face shall be changed ; to wit, from presumptuous, over-daring and fool-hardiness, to a true security, confidence and courage; or from impudency, fierceness, obstinacy and arrogancy, into modesty, meekness, gentleness and humility; the more a man increaseth in wisdom, though he be never so much admired for it by others, the more lowly he will be, and the more mild to others.

V. 2. I counsel thee to keep the Kings commandment, &c.] Here Solomon again prescribes certain particular precepts of wisdom, tending much to the content, comfort and tranquility of men's lives; beginning first with that of being obedient to the command of the Supreme Magistrate, this being one special act of prudence in order to men's living quietly and peaceably: I counsel thee, as if he should have said, If my counsel may seem worth the regarding, I advise thee, to keep the Kings commandment, that is, readily to observe & obey his commands, and that in regard of the oath of God, which may be understood two ways, either 1. Because thou hast covenanted and sworn to obey the commandments of God, (and indeed we read that sometimes both the Kings and people of Judah did by a solemn covenant and oath oblige themselves to obey God's Laws. 2 Chro. 15.12, 14. and 34.31, 32.) and so this being one of God's Laws, that subjects should obey the Supreme Magistrate, thou art therefore bound even out of conscience to God to obey the command of the civil Magistrate. Or 2. Because of thine oath of Allegeance to the King, of which God is a witness and will be a revenger: which may the rather seem to be the meaning of the place, because we find that amongst the Israelites from the beginning there used to pass a covenant betwixt the King and people: for so it is said to have been, when David took the Kingdom upon him. 1 Chro. 11.3. & it is most like that this covenant was confirmed by oath. Yet some Expositors conceive also that this clause is added by way of limitation, I counsel thee to keep the Kings commandment, yet always with regard had to the oath of God, that is, not to obey the King any farther then may stand with that fealty which thou owest to God.

Vers. 3. Be not hasty to go out of his sight, &c.] That is, Do not rashly fling away in a chafe out of his presence, as proud and angry persons are wont to do; and as desiring to intimate thereby thy refusal to do something that he hath enjoined thee, or thy discontent against him for something he hath spoken or done. But yet because the serving of Kings is sometimes in the Scripture expressed by their standing in their presence, as where it is said of Solomon's servants, happy are these thy servants, which stand continually before thee, 1 Kings 10.8. and of the seven chief Princes of Persia and Media that they saw the Kings face, Esth. 1.14. therefore some Expositors by this hasty going out of the Kings sight here forbidden, understand men's hasty withdrawing themselves in anger from any place of household service which they held under him, or their casting off their obedience, and flinging from their Allegeance in a way of defection or rebellion against him, or a rash retiring and hiding themselves from his sight, where they may secretly plot some mischief against him. But the first Exposition is the clearest. And accordingly the following words are to be understood: stand not in an evil thing, that is, if thou hast done anything that evil is, do not persist in it, so as in the defense thereof to break out into any unseemly carriage against thy Prince; or if through unadvised passion thou hast forgotten thyself, do not proceed on in any stubborn way, but rather yield, and in an humble way seek to pacify his displeasure; See the Notes, Pro. 25.15. and 30.32. For he doth whatsoever pleaseth him, that is, there is no thinking to stand out or rise up against him; he will be easily able by his power to quell thee, and by way of punishment or revenge to do to thee, whether justly or unjustly, whatsoever he pleaseth, and usually there is no dissuading Kings from doing whatsoever they have a mind to do. This therefore doth not give allowance to Princes to do what they please, but only discovers the folly of resisting those, that have such power to do what they please.

Vers. 4. Where the word of a King is, there is power, &c.] That is, He is able by his command to do what he pleaseth, what he commands, will be presently done; so that there is no withstanding his displeasure, nor flying from his wrath; where ever his command comes it will be obeyed, there will be those found that will surprise thee and do to thee whatever he hath enjoined; and who may say unto him, what dost thou? that is, No man can resist him, no man dares mutter against him, or call him into question: Not that Kings may not be reproved, so it be done with wisdom and humility; but that his power is such that usually there is no man that will dare to oppose him.

Vers. 5. Whoso keepeth the commandment shall feel no evil thing ; &c.] That is, say some Expositors, who so fears God and keepeth his commands, shall thereby be endued with such wisdom from God, that he shall keep himself from the committing of any evil, that should provoke the Kings wrath and indignation against him, or that should expose him to any danger; yea, though such a man disobeyeth the King to obey God, the Lord God will preserve him. But questionless the commandment here intended is that before mentioned verse. 2. to wit, the Kings commandment; and the meaning is, that he that is obedient to the command of his King shall be free from all those evils, which disobedience against Princes doth usually bring upon men, yea he shall lack no good encouragement. See Rom. 13.3, 4, at least if men neglect him, God will reward him: and a wise man's heart discerneth both time and judgment, that is, a wise man knoweth, 1. When Kings are to be obeyed, and when not, when their commands must be obeyed, and when it is fitter to dissemble, or to do something that is enjoined and not all; he is discreetly able to judge of these things, and will not in hope of reward or for fear of the Kings displeasure, do whatever he enjoins, though never so unlawful and unfit to be done. 2. The fit season and the right way to deal with Kings, either for the preventing or appeasing of their displeasure, or the gaining of their favor, or dissuading them from pressing their commands, when they are any way grievous to him; and 3. The fittest seasons and opportunities and the best means and ways for the accomplishing of those things that are enjoined him.

Vers. 6. Because to every purpose there is time and judgment, &c.] That is, Because to every business that men undertake and purpose to do, there is a fit and seasonable opportunity to be taken, and a right manner to be observed for the doing of it, therefore the misery of man is great upon him, that is, men are commonly exposed to manifold miseries and calamities, by reason that they know not, or mind not the doing of things thus in a fit time and a right manner; Now this which is thus generally delivered concerning the miseries that befall men for want of observing judiciously the fittest seasons and right way for the doing of those things they undertake, Solomon adds with respect to that which he had said in the foregoing verse, concerning the wisdom of observing this time and judgment in dealing with Kings, showing that subjects do usually bring much misery upon themselves, because they want this wisdom, of ordering themselves in their dealing with Kings seasonably and judiciously in all they do for the preventing or appeasing of their displeasure. Or else he doth here make way to another point of wisdom, which may conduce much to the tranquility of men's lives, so far as it is attainable here in this world, and that is a heedful prevention of or preparation for those evils, which may come upon us we know not when nor how soon? which is implied by showing, that the best way to prevent these evils is by a circumspect care to do all things seasonably and with discretion and judgment for the manner of doing them (as he had said before in his precept concerning obeying of Kings) and withal that for want of this wisdom men do commonly bring many miseries upon themselves, which not being able to avoid, there is no remedy against them, but a patient bearing of them.

Vers. 7. For he knoweth not that which shall be, &c.] That is, No man can foreknow what will be hereafter, and so he cannot tell what the issue will be of any enterprise that he undertakes; for who can tell him when (or how) it shall be? that is no man can possibly inform him of things to come, or of the manner how, or the time when they shall be. Now this is added to show, that seeing therefore men cannot foresee nor prevent the evil that is coming upon them, and so can hardly know how to do things in the fittest season and manner, the misery of man must needs be great, both in regard of the continual disquiet of his mind by his fears of the evil that may befall him, and also in regard of the evils themselves that are like to come upon him. Men may flatter themselves, that thus and thus things will come to pass, as they have suggested to themselves, where as alas they know not what the event will be, or how or when it will be; the evils which God hath appointed, shall come upon them, and the more unexpectedly they come upon them, the more heavily they will crush them.

Vers. 8. There is no man that hath power over the spirit, to retain the spirit ; &c.] That is, when death comes no man is able to retain or hold his soul or breath of life from departing out of his body, see the Notes, Gen. 2.7. Job 10.12. & 34.14. It is as impossible for any man thus to retain his own spirit, as it is to withhold the wind from blowing: neither hath he power in the day of death, to wit, to secure himself from dying; the mightiest men, that have most power in the world, are as unable to withstand death; as the meanest and weakest amongst the people; and there is no discharge, (or, casting off weapons) in that war, that is, in that terrible conflict, when death, man's great enemy, as he is called, 1 Cor. 15.26. shall assault men, and nature is wont to resist his assaults with all its strength, there is no possibility of being discharged or freed from fighting it out, or of avoiding this combat, neither is there any weapon of war, wherewith any man can assault this adversary, there is no arrow, spear or javelin which men can let fly against him; so that as there is no evading this war, so it is impossible also to beat off this enemy: before this all-conquering Champion sooner or later all men must fall, who then as a Conqueror will carry them away to the grave; (only indeed spiritually the Saints shall through the death of Christ even in death itself be more then Conquerors) neither shall wickedness deliver those that are given to it, that is, say some Expositors, their wealth and great estates gotten by wickedness; see the Note, Pro. 10.2. or the pride, insolency and tyranny of those that are in great places; But I rather think that this is meant of those many base and unwarrantable practices, wherewith wicked men, when they have plunged themselves into danger, are wont to endeavor to deliver themselves; to wit, that all such shifts, and sinful crafty devices will be to no purpose, shall they escape by iniquity? saith David, Psal. 56.7. Doubtless wickedness is more likely to hasten men's ruin, then to deliver them from ruin. And this is here added, either, 1. with reference to that foregoing precept verse. 2. concerning the obeying of Kings; therefore ought subjects to be very wary of provoking their King to displeasure, because it is in his power to condemn them to death that disobey his commands, and when he doth so, it is not in the subjects power to retain his spirit; the wickedness of rebellion can never deliver them. Or else 2. with respect to what he had said in the foregoing verse concerning man's not heing able to foreknow future things; whereto here he adds, that as men cannot foresee evils coming upon them, so neither can he withstand the greatest of worldly evils, namely death; thereby implying, as I conceive, that when men have been careful to do all things seasonably and with judgment, that they may not rashly expose themselves or their lives to danger, for those evils which cannot be foreseen nor prevented, the best way is, wisely to prepare and set themselves to bear them cheerfully, and patiently to submit to the Providence of God.

Vers. 9. All this have I seen, and applied mine heart unto every work that is done under the Sun, &c.] With this Transition, much like to those he hath formerly often used (see the Notes, Chap. 7.15, 23, 25.) he passeth to the observation of further vanities. But the drift of the words seems to be this, that whilst he was considering of these observations of his, whereof he had spoken, concerning Magistrates and people in a way of civil government, and of the good means that might be used to live quietly under Kings by a wise obeying their commands, he took notice of this likewise further, to wit, that sometimes God, though in justice to punish the sins of a nation, doth suffer tyrants intolerably to crush and afflict the poor people; adding yet this withal, that God's advancing such men to these places of dignity, tends usually to their own hurt; There is a time, saith he, wherein one man ruleth over another to his own hurt ; to wit, not only because they grow the worse by their honor, and the bolder in all kind of wickedness, but also because the wrath of God falls at last the more heavily upon them for the abuse of the power that God had put into their hands, in their oppressions, and tyranny, and other wickedness they have committed; sometimes the people rise up against them and destroy them, and sometimes God himself pours forth his judgments upon them. Now the observation of this course of God's Providence Solomon here mentions, thereby to teach men with wisdom and meekness quietly and contentedly to submit thereto, and to study to make good use of it.

Vers. 10. And so I saw the wicked buried, &c.] This place is very obscure in the Original, and is accordingly translated several ways by Interpreters. And hence it is that some understand the first clause only of the prosperous life and death of wicked men, I saw them highly honored in life and death, who had come and gone from the place of the holy ; that is, who had long peaceably enjoyed the power and honor of supreme Magistracy; or who being desperately wicked wretches, had yet covered their wickedness with a show of religion, coming and going frequently from the house of God; And then the second clause they understand of the neglect and contempt of the godly, and they were forgotten in the City, where they had so done ; that is, those that were truly godly, and had really and sincerely done that, which the other did only make a show of, were driven into corners, at least they were slighted, and no notice in a manner taken of them, and so they were buried in forgetfulness. And of this it is, they say, that Solomon passeth that censure, this is also vanity ; to wit, that wicked men and hypocrites should have so much honor done to them, whilst the righteous live and die in so great obscurity. But according to our Translation the whole verse is to be understood of wicked Rulers, thus; And so I saw the wicked buried ; As if he had said, Though I observed that the power, which God suffered tyrants to exercise for the oppression of others, tended at last to their own hurt (as was said in the foregoing verse) yet withal I saw, that many times they have lived in high esteem to the last, dying peaceably, and being buried honourably, with great pomp and solemnity, with funeral Orations, statues and monuments erected for them, Who had come and gone from the place of the holy ; that is, who had all their lives time, with great state and majesty in the sight of the people come and gone from the royal throne, or seat of judicature, which is the seat of the holy God; see the Notes, Deut. 1.17. 2 Chron. 19.6. & Psal. 82.1. (The expression here used is much like that, which we often meet with in the Scripture, of the Magistrates going in and out before the people, Numb. 27.17. and is used to imply, that they lived and died peaceably in the place of Magistracy; as likewise the great state wherein they had lived amongst the people;) And then for the following words, And they were forgotten in the City where they had so done ; Some take them to be added for the further setting forth of their seeming happiness, in that there was after their death no talk of their wickedness in the place where they acted so much villainy, so that not only in life and death, but even after death also they seemed to be happy; But I rather take this to be added by way of discovering the vanity of their prosperous estate, in that though they lived and died in peace and honor, and with a show of great applause, yet within a while they were forgotten; they lived like God's, but they died like men; yea indeed as they had lived like beasts, so being laid in their graves, they were forgotten like beasts, those that before flattered them being then silent, if not exclaiming against them, and so their name and memory rotted together with their dead carcases. And accordingly Solomon closeth what he had here said of these wicked tyrannical Rulers with this censure, this is also vanity ; to wit, to live in such pomp and power, and honor, and to be buried with such magnificent solemnity, and yet within a while to be quite forgotten; this being also no advantage to them in regard of their eternal condition, because in the midst of all their pomp and glory amongst men, the Lord abhors them, and the more they have flourished here, the greater will their punishments be hereafter.

Vers. 11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. ] Hereby the reason is hinted, why such wicked Governors and Tyrants, as Solomon had now spoken of, do live and die in their wickedness, and both in life and death are applauded amongst men; it is because God doth usually forbear wicked men a long time, and it is the guise of all wicked men from hence to embolden themselves in their evil ways.

Vers. 12. Though a sinner do evil an hundred times, &c.] That is, never so often, see the Note, Chap. 6.3. and so haply he commit the same sin never so often, and his days be prolonged ; to wit, through God's forbearing to punish him; which he abuseth to the afflicting of the righteous; and consequently (for that this is implied the following words show) though a godly man suffer evil many and many times, and his days be shortened, yet surely I know ; as if he had said, What ever dreaming sinners may vainly imagine, yet this I know of a certainty, that it shall be well with them that fear God, which fear before him ; that is, it shall be in the end well with them that fear God truly and sincerely, God himself bearing them witness, that seeth their hearts, or that fear him merely out of an awful respect to his presence and all-seeing eye, that avoid evil, and do good, not for fear of man, or for fear of shame or punishment, but sincerely, out of respect to God, and as desiring to approve themselves to him whose eye is upon them in all their ways.

Vers▪ 13. But it shall not be w • with the wicked, &c.] In true judgment it is never well with wicked men, because their very prosperity ripens their sins, and fits them for judgment. But that which Solomon intends here is, that even in regard of his outward prosperity, it shall not be always well with the wicked, he shall not always escape, the judgment of God will at last fall upon him, and so in the end it shall not be well with him, but on the contrary exceeding ill; Neither shall he prolong his days ; to wit, not always, nor according to his desire and expectation, see the Note, Psal. 55.23. God in his wrath will at the last sooner or later cut short his days, which are as a shadow, so that his life, when his days are most prolonged, is but a short life, see the Notes, 1 Chron. 29.15. Psal. 102.11. & 109.23. & 144.4. Because he feareth not before God, see the foregoing Note, ver. 12.

Vers. 14. There is a vanity which is done upon the earth, that there be just men, unto whom it happeneth according to the work of the wicked, &c.] That is, there are some just men that fare as ill for outward things as if they had lived wickedly; Again there be wicked men to whom it happeneth according to the work of the righteous ; that is, there are some wicked men, that do not only a long time go unpunished, (which he had said before, ver. 11.) but which is far more strange, fare as well for outward things as if they had lived most righteously. I said that this also is vanity ; that is, another and indeed a greater vanity. But now for the understanding of this we must know, that Solomon doth not intend to charge the Providence of God with vanity, for thus ordering and disposing things, both in regard of the righteous and wicked; for he knew well enough that God disposeth these things thus with admirable wisdom and justice, for the good of the righteous, and the ruin of the wicked. His meaning, I conceive, is, either 1. that it is a vanity in men to judge, that because of the sad afflctions of the righteous, and the outward prosperity of the wicked, therefore it is ill with the righteous, and well with the wicked; or secondly, that this is a vanity which men in their judgment are subject to, that they are ready vainly to conceive, that it should be always well with the righteous, and ill with the wicked for these outward things, and so finding themselves often miserably deceived in their hopes, are thereupon disquieted and vexed; Or rather thirdly, that this showeth the vanity of all things here below, in that in regard of them the state of human affairs is so uncertain and inconstant, so full of seeming confusion and disorder, the good things of this life being usually here conferred upon those that seem in reason most unworthy of them, and the miseries of this life being usually the portion of those that must needs be best in God's sight. And thus Solomon showeth how God disposeth of things upon earth ; that is, here below, (for after this life he would have us know it shall be otherwise) thereby to persuade men quietly to submit hereto. I know that some understand this of the vanity that is in the government of Princes, in that they many times deal with righteous men as if they were wicked, and with wicked men, as if they were righteous.

Vers. 15. Then I commended mirth, because a man hath no better thing under the Sun, then to eat, and to drink, and to be merry, &c.] This must be understood, as those former passages, Chap. 2.24. & 3.12, 13, 22. for which see the Notes there. Seeing there are so many evils and vanities, that even by the disposing Providence of God, men are liable to, and which no man can comprehend or redress, thence Solomon concludes, that the best way for men to live comfortably here in this world, is with cheerfulness and thankfulness, and in a holy manner to enjoy the blessings which God hath been pleased to confer upon them, quietly resting upon God's fatherly providence for the time to come, without any over-curious searching into the secrets of his providence, without any vexing at those things we understand not, or troubling ourselves about what shall be hereafter; For that shall abide with him of his labor, the days of his life which God giveth him under the Sun ; that is, this comfortable enjoying of these outward things, without vexation and anxiety of mind, is all the fruit that men can reap of their labors. See the Note▪ Chap. 2.10.

Vers. 16. When I applied my heart to know wisdom, &c.] That is, say some Expositors, all kind of wisdom, (or rather, as we may see by the dependence this hath upon that which went before) the wisdom of God in the administration of things here below, and the reason hereof, and to see the business that is done upon the earth ; to wit, say some, the businesses wherein men do severally toil and moil themselves here in this world, together with the reason and the vanity thereof, or rather, the business that God doth upon the earth in the government of the world, even the whole frame of God's providence in the ordering of all human affairs; ( for also there is that neither day nor night seeth sleep with his eyes; ) to wit, either by reason of their continual carking and caring, and eager busying themselves about earthly things, see the Note, Chap. 2.23. or else by reason of their eagerness in studying to find out the reason of all things that are done in the world; And indeed therefore many good Expositors do hold, that Solomon speaks this with reference to himself, thereby to imply that though he was so intent upon searching out the reason of God's works, that he scarce took any rest either by day or by night, yet he could not find it out: which is that he adds in the next verse.

Vers. 17. Then I beheld all the work of God, that a man cannot find out the work that is done under the Sun, &c.] That is, that no man can perfectly discover or comprehend the counsel of God in his works of Providence, not only those that concern the Angels and things in heaven, but even those also which are done here below, as namely those before-mentioned, ver. 14. concerning God's afflicting the righteous, and his prospering the wicked. See the Note, Chap. 3.11. Because though a man labor to seek it out, yea further; though a wise man think to know it ; that is, though a man of eminent understanding, and withal a good and gracious man thinks he doth know it, or that he shall by much labor and searching attain the knowledge of it, yet shall he not be able to find it ; that is, to discover and comprehend the counsel of God therein. And thus hath Solomon in these two verses proved, that the best way for men is quietly and cheerfully to enjoy the present comforts, which God in this life affords them, and not to vex and disquiet themselves about the works of God's Providence in his disposing of human affairs, because the inquiring into this will be labor endless and fruitless; we may be sure that God orders all things for the best; but the reason of all his ways we cannot comprehend.

CHAP. IX.

Vers. 1. FOr all this I considered in my heart, &c.] That is, All this concerning the seeming, strange and unsearchable providences of God in the ordering of human affairs, I diligently weighed in my mind, making use of that singular measure of wisdom wherewith God had endued me, even to declare all this, that is, that I might make all these clear and perspicuous to mine own understanding, and discover them clearly to others, that the righteous and the wise and their works are in the hand of God, that is, that the persons and ways and works of the best and wisest of men, (and much more the persons and ways of others) are wholly ordered by the sure and secret guidance of divine Providence; Though men cannot discover nor search into the seeming unequal dispensing of things, yet this I found to be certain, that the most righteous and wise amongst men cannot dispose of themselves and their ways as they please, but are wholly ordered by a divine hand, I know that in other regards the righteous and the wise and their works may be said to be in the hand of God, as 1. Because God doth protect their persons from evil, and doth keep them in the way of truth and holiness, that they may not fall away, they are kept by the power of God through faith unto salvation, 1 Pet. 1.5. see Joh. 10.28, 29. and 2. Because God doth accept of them and their services, and will certainly in due time reward them; though as they come from them, their works seem to pass away and to be no more, and are usually forgotten amongst men, yet they are still with God, he keeps an exact account of them, and will undoubtedly recompense them into their bosoms; Heb. 6.10. But here doubtless they are said to be in the hand of God, because they are ordered and disposed by the secret hand of God's all-ruling Providence; as indeed this expression of things being in the hand of God and of Christ, doth in the Scripture note that things are subject to the power of God, Joh. 3.35. The Father loveth the Son and hath given all things into his hand, and that they are ruled and governed by the Providence of God, Acts 4.28. And this is premised here to comfort the righteous, by letting them know that even their afflictions are from God, and to keep them from stumbling at the Lord's dispensing of outward things promiscuously to all sorts of people, of which he speaks in the following words, no man knoweth either love or hatred by all that is before them, that is, no man knoweth by their present state in this life, by those things that befall them that are evident to the outward sense, whether God loves or hates them, and that because the same outward things befall good and bad, those that God esteems his friends, and those that he esteems his enemies. I confess that this last clause is likewise other ways understood by some Expositors, as that no man knoweth what they shall love, and what they shall hate for the future, their affections not being at their own, but at God's disposing; or that no men know whether that which they love, or that which they hate shall befall them, judging of future events by their present ordering of their affairs. But the first Exposition is most generally received.

Vers. 2. All things come alike to all ; &c.] To wit, in regard of outward things. And this is the reason why no man can judge by such things whether he be loved or hated of God, as was said in the foregoing verse; there is one event to the righteous and to the wicked, to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrifieth not, that is, to those that are godly and religious, and those that are irreligious and profane; as is the good, so is the sinner, that is, they are usually both in the same outward condition, and he that sweareth, to wit, without fear, and so is an ordinary swearer, and thereupon often sweareth vainly and rashly and falsely, and so profanes the name of God, as he that feareth an oath, that is, that is afraid of swearing vainly and falsely, and therefore is very wary of swearing, and when he doth swear he doth it reverently and religiously. Now from hence to the 13. verse some conceive that Solomon speaketh in the person of Atheists and Epicures, and tells us what carnal reason is prone to judge in the case before mentioned, to wit, that the righteous and the wicked fare every way alike both in life and death; But because Solomon speaks only of outward events, that from thence he may encourage men to live comfortably in every condition whereinto God is pleased to bring them, I see no reason why we may not take all this as spoken by Solomon himself.

Vers. 3. This is an evil among all things that are done under the Sun, that there is one event unto all ; &c.] That is, Amongst the many evils, vanities and miseries that men are subject to here in this world, I found this to be one sore affliction, a temptation very grievous and vexatious to men, Or, Among all human miseries, I found this to be the sorest and grievous above all to be born, that the same equal events happen to the just and to the unjust, and so the worst of wicked men do many times live in as flourishing a condition as the best of God's servants, and the holiest of men do usually undergo the same outward miseries with fools and ungodly wretches. Solomon doth not in these words condemn the Providence of God for ordering things thus; (for he knew well that God doth with admirable wisdom and justice thus dispose of human affairs;) but he only notes this to be a sore temptation and very grievous to the holiest of men when they take notice of it; Or else, as some think, this may be called evil, because it is occasionally the cause of much evil, in that wicked men do hereupon take occasion to break forth into all kind of wickedness; so that the evil here intended, is that which Solomon expresseth in the following words, yea also the heart of the sons of men is full of evil, and madness is in their heart while they live ; But I rather think that by evil here is meant, that it is a thing very bitter and irksome to men; and that the following words do set forth a farther degree of man's vanity and misery, to wit, that even those men that spend their whole lives in all kind of wickedness, and that run headlong boldly and presumptously into all kind of desperate madness and abominable courses, (haply the rather because they see good and bad fare all alike here,) do only at last die just as other men do, madness is in their heart while they live, and after that they go to the dead ; and there they rot in their graves as all the sons of men must do. Yet this last clause may be added only to imply the folly of those men that from all men's faring a like here in this world, do embolden themselves in all kind of wickedness, in that after they have thus run madding after their own lusts, at last (which they never minded) they fall into the pit, and then they receive the reward of their impiety.

Vers. 4. For to him that is joined to all the living, there is hope ; &c.] That is, As long as life lasts, there is hope of his still enjoying his present comforts, yea of improving his condition for the better, both in regard of his spiritual and his outward estate, at least some of the benefits of the living he is sure to enjoy: for a living dog is better then a dead lion, that is, the basest and most contemptible person that is, whilst he lives, is in a better condition, then he that hath been of greatest account, when once he is laid in the dust, to wit, in regard of the things of this life, and the actions and employments thereof. And thus Solomon sets forth the different estate of the living and the dead, thereby to make way to that following exhortation verse. 7. wherein again he persuades men to that fore-mentioned remedy of the vanities of this life, namely, to enjoy comfortably the benefits of this life whilst life lasts, because when death comes that will deprive us of them all.

Vers. 5. For the living know that they shall die, &c▪] Here a reason is given to prove what is said in the foregoing verse, that the living are in a better estate then the dead, namely, in regard of the enjoyment of the things of this life. And some Expositors do understand the words, as if he had said, It is true, the living know they must die, and that may somewhat afflict them, but yet as long as they live, they may enjoy the good things of this life, which the dead can in no wise do, because they know nothing of the things of this world; But I rather think that these words, for the living know that they shall die, are only to imply the benefits of this present life; they know they shall die, this is a truth unquestionably certain, yea they find and feel it experimentally in the decays of their bodies, and the uncertainty of their health, and consequently they may stir up themselves hereby, to provide that they may both live comfortly and die happily: the knowledge of this is an advantage to make them take off their affections from the perishing things of this world, to prepare themselves for death, and by faith and repentance to make sure of life eternal; and withal (which I conceive is here chiefly intended) to set themselves comfortably and thankfully to enjoy present mercies, which when death once comes they can no longer hope to enjoy. And therefore he adds, but the dead know not anything: which must not be understood absolutely, as if the souls departed had no knowledge, but as with respect to those things, whereof Solomon is in this place speaking, that the dead know not anything, to wit, of what is done here in the Land of the living; see the Note, Job. 14.21. Or, they have no sense or experimental knowledge, nor are capable of taking any delight in the knowledge or enjoyment of the things of this life; neither have they anymore a reward, that is, they can no more have any benefit or content by the enjoyment of the things here below, which is the only reward of men's labors in this life: Solomon doth not deny that men will be rewarded after this life according to their works: for this he had before asserted; see the Notes, Chap. 3.17. and 8.12, 13. And it is likewise true, that the dead can no more do anything whereby they should expect a reward hereafter. But that which is meant here is, that being dead they can no longer advantage themselves any way by the things of this life, for which they have labored: for the memory of them is forgotten, to wit, in regard of the things of this life, or of anything they have done here; no man thinks of doing them any good, &c. See the Notes, Chap. 2.16. Psal. 9.5 & 31.12. & 88.7, 13.

Vers. 6. Also their love and their hatred, and their envy is now perished ; &c.] That is, say some Expositors, there is no more remembrance of their love and hatred and envy, when they are once dead; which indeed agreeth well with the last clause of the foregoing verse, the memory of them is forgotten. But I rather conceive the meaning to be, that being dead there is no person or thing which they love or hate or envy any longer; And to this some add also that on the other side nobody neither doth any longer love or hate or envy them. Questionless Solomon speaks not of the love, hatred or envy that may be in souls departed, but with respect to the things of this life, and to men's affections here, to wit, that when men are dead, they mind no more the riches, honors and pleasures of this world, nor can any longer enjoy anything that is here below, which is more fully expressed in the following words, neither have they anymore a portion forever in anything that is done under the Sun ; and therefore if we expect any comfort in the things of this world, we must make use of them, whilst this life lasts.

Vers. 7. Go thy way, &c.] Some Expositors conceive that this which is said here and in the three following verses cannot be well understood otherwise, then as spoken in the person of sensual, brutish Epicures; But such kind of men are not wont to express themselves in such religious terms, as are here used, verse. 9. where this life is again and again termed vanity, and the lengthening out of men's days is said to be the gift of God, and men are advised to be constant in loving and delighting in their own wives, without ever looking after strange women. And therefore this and that which followeth is rather to be taken still as the holy advice of the spirit of God by the pen of Solomon, Go thy way, as if he should have said, laying aside all vain endeavors to search into God's secrets, and all vexatious disquiet of mind about the hidden works of God's providence, as why he many times afflicts the righteous and prospers the wicked, betake thyself diligently and speedily to do what I now say to thee; eat thy bread with joy, and drink thy wine with a merry heart, that is, casting thy care upon God, enjoy the fruit of thy labor, and live comfortably upon that which thou hast, see the Notes, Chap. 2, 24. & 3.12, 13. & 8.15. By those words thy bread and thy wine, there is an intimation given, that men must be careful that they live only upon that which is justly their own, and that their enjoyments, must be according to what is necessary and convenient, and neither above nor beneath their estate and condition: For God now accepteth thy works, that is, when thou doest thus enjoy what thou hast gotten by thy honest labor and is truly thine own, in a moderate and decent manner; without any anxious and distrustful fears, God is well-pleased that thou shouldest so do. And indeed then only can we use the creatures with joy and comforts, when we know that both our persons and works are well pleasing to God.

Vers. 8. Let thy garments be always white, &c.] That is, When ever in other regards it is fitting and seasonable, let thy garments be clean, handsome, and decent, yea and when thy condition will allow it, rich and gorgeous. Yet because it is generally said, that in ancient times in those Eastern Countries white garments were used, as expressions of honor and dignity, (whence the royal apparel wherewith Mordecaj was clothed upon his advancement, is said to have been of blue and white, Esth. 8.15.) as likewise in times of feasting and rejoicing, therefore this may be also literally meant of white garments; And let thy head lack no ointment ; that is, anoint thyself plentifully with sweet and precious ointments; for this pouring forth of ointments upon the head was another thing, which they used much at their times of feasting and rejoicing. See the Note, Psal. 23.5. The meaning of the whole is this, that the servants of God should take the comfort of the bounty of God towards them in the things of this life, keeping themselves within the bounds of religion and piety, and not out of a sordid disposition, or any other evil humor, deprive themselves of that cheerful content in the use of these blessings, which God allows them to enjoy.

Vers. 9. Live joyfully with the wife whom thou lovest, &c.] Therefore is the love of the husband here mentioned, because it is indeed only the love of married persons that makes their cohabiting and conversing together comfortable to them. As for those following words, All the days of the life of thy vanity, which he hath given thee under the Sun, all the days of thy vanity ; see the Note, Chap. 6.12. It is true indeed that those words, which he hath given thee under the Sun, are by some understood to be meant of the wife, who is indeed elsewhere termed the gift of God, Pro. 19.14. But if Solomon had intended this of the wife, he would only have said, which he hath given thee, and not, which he hath given thee under the Sun, which is not a proper expression. And therefore that clause is to be referred to the foregoing words, All the days of the life of thy vanity, which he hath given thee under the Sun, because it is God alone that doth in this world lengthen out the days of men's lives to them: and therefore concerning the days of men's lives, the very same expression is used before, Chap. 8.15. For that is thy portion in this life, and in thy labor, which thou takest under the Sun ; to wit, this comfortable enjoying the good blessings of God, of which he had spoken from the beginning of the seventh verse; though some indeed think that men's living cheerfully with their wives in the fear of God is here principally at least intended, this being the best of comforts to men in all their troubles, and travels and sorrows here in this life. But see the Notes, Chap. 2.10. & 8.15.

Vers. 10. Whatsoever thy hand findeth to do, &c.] That is, Whatsoever thine abilities can reach to do, and which thou hast a fair occasion and opportunity to do, if it be also a thing lawful to be done, do it with thy might ; that is, do it carefully, diligently, vigorously, and speedily, with all the powers of thy soul, and without any delay; for that all this may be well intended by this expression, Whatsoever thy hand findeth to do, is evident by other places, where in the Original the like phrase is used, as Lev. 12.8. Numb. 6.21. 1 Sam. 10.7. & Gen. 16.6. Some conceive that the thing here enjoined is, that men should with all possible zeal and diligence take all the opportunities they can to do all the good they are able, either in their general or particular calling, by way of being serviceable in their places to God, or to their brethren; and that this is enjoined, either, 1. To clear what was said in the foregoing verses from being mis-understood; That it might not be thought that therein there was any encouragement given to a voluptuous life, Solomon adds here, that withal men must endeavor with all their might to do all the good that possibly they are able: Or 2. as another means whereby men may come to live comfortably and happily. And indeed when men are earnest and diligent to do all the good they can, as it is a means to prevent manifold crosses and miseries, so also it yields a quiet and peaceable conscience, which tends much to the happiness and comfort of men's lives. But the whole Context in this place showeth, that the advice here given is, that men should freely and with all their might, do whatever may lawfully be done whilst they live here in this world, as occasion serves, for their comfort and delight. Having before instanced in those chief outward comforts, of meat, and clothes, and marriage, he now adds this general advice, that in all other things, wherein an opportunity was given for refreshing themselves in an honest way, they should embrace it, if it lay in their power, and that because this present life is the only time for the enjoying of these comforts; For (saith he) there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest ; to wit, in regard of the things of this life. He doth not deny the knowledge that is in the souls of men departed; But he exhorteth men whilst they live, freely to enjoy the commodities that are here given of God for the comfort of men's lives, because in the grave, or in the state of death, whither men are continually going, they can no more make any use of their skill, or knowledge, or wisdom, for the doing of any good either to themselves or others. And very observable indeed it is, what kind of contentments and delights Solomon doth here advise men to enjoy, namely, not such as are brutish and sensual, but such as arise from our honest labors, and wherein we are guided by skill, and wisdom, and knowledge.

Vers. 11. I returned and saw under the Sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill, &c.] This passage may be added to that which went before upon several respects; for 1. It may be added as another vanity, which upon farther observation of human affairs Solomon had taken notice of, to wit, that the event and success of men in their affairs and undertakings, are not according to the abilities that are in men, but quite contrary, so that the less nimble in running do many times win the race, &c. Or 2. it may be taken as a farther discovery of that which he had said before, ver. 2. that all things come alike to all, in that the race and the victory is sometimes gotten by the weaker party as well as by the stronger, and that the simpler sort of people get a competent livelihood, yea many times great estates, as well as those that are men of great wisdom and understanding, &c. Or 3. It may be conceived as a farther illustration of what he said before, ver. 1. that all things are in the hands of God, so that it is not in the power of man to order or accomplish his affairs as he pleaseth, but that all things are disposed of by the powerful, the secret and unsearchable providence of God. And thence some conceive it is, that Solomon saith, entering upon this passage, I returned and saw under the Sun, that the race is not to the swift, &c. As if he had said, I betook myself again to consider of the event of things, as formerly, or, I turned myself from considering how the persons of men are in the hands of God, to consider how the works of men are also in the hand of God, and I observed that in everything those that are of mean parts, do many times thrive better, and have better success, then those that are of far greater abilities: Or 4. It may be added with reference to that which was said in the foregoing verse; for having there exhorted men to do whatsoever their hand findeth to do, with their might, lest men should hereupon trust to their own sufficiency, and take it for granted that in all undertakings, things are still carried on according to men's abilities, and that godliness or holiness make no great difference in the success of men's actions, here he showeth that this was not so, but that he had observed the quite contrary, namely, that the race is not to the swift, &c, but time and chance happeneth to them all ; that is, they all meet with such success as the seasons and casual occurrences in those times, happening according to God's all ruling Providence, do produce; which counsel and governing hand of God being hidden from us, therefore the events seem to us to come by chance, though it be not so in regard of God. All which should teach us, not in anything to trust to our own abilities, or to ascribe our success to our own strength, but to look above second causes to God the supreme disposer of all, to implore his blessing, to give him the praise of all good success, and quietly to submit to his will, when things fall not out, as we would have them.

Vers. 12. For man also knoweth not his time, &c.] This is added to prove the last clause of the foregoing verse, that time and chance happeneth to all; for, saith Solomon, man also knoweth not his time ; that is, the time of his death, or the time of any calamity that cometh upon him. Now if he knoweth not what shall befall him the next day or hour, much less can he effect what he desires or resolves upon by his own counsels, wisdom and industry, but things must needs befall him casually in that they were not effected by his own foresight and providence; As the fishes that are taken in an evil net ; that is, a net that is craftily laid for them, and that proves destructive to them, and as the birds that are caught in the snare, where they expected only to feed themselves; so are the sons of men snared in an evil time, when it falleth suddenly upon them, when it comes unexpectedly and unavoidably upon them, by the disposing providence of God from above; according to that of our Savior, Luk. 21.35. As a snare shall it come on all them that dwell on the face of the whole earth.

Vers. 13. This wisdom have I seen also under the Sun, and it seemed great unto me. ] To wit, that wisdom related in the two following verses, of a poor man who by his wisdom delivered a little weak City, that had few men in it to defend it, when a great and mighty King had besieged it round about, and had built great bulwarks against it, of which he passeth this sentence, that to him it seemed great and wonderful, though by the inhabitants of that City it was so little minded. Several opinions there are concerning the drift of this passage also. But three particulars are mentioned that seem most probable; neither do I see, but that they may be all jointly intended; for 1. this following Relation may seem to be an instance given to make good what he had said in the foregoing verse; as namely, that by the poverty and neglect of this man of great wisdom, he proves that bread is not always to the wise, and by this poor man's delivering a little weak City that was besieged so straitly by a mighty King, he proves that the battle is not always to the strong. 2. The drift of it may be to set forth the excellency and profitableness of wisdom; for having shown in the foregoing verses the insufficiency of human wisdom in it self for the effecting of anything intended, lest men should hereupon slight it, here he showeth the excellency of it, and proves, that though it doth not always produce its proper effects, when God is pleased to disappoint it, yet many times it is a means of effecting great things, even beyond all human expectation; Or 3. The aim hereof may be to discover a farther vanity, which Solomon had observed, to wit, that wisdom in men of mean and low condition is usually slighted and dis-esteemed; To which end he first extolls the wisdom of a poor man that delivered a City from a desperate danger by his wisdom, and then adds how little the wisdom of this poor man was regarded.

Vers. 14. There was a little City, &c.] This may be taken, either as a true story, or as a Parable only; and it matters not much which we conceive it to be.

Vers. 15. Now there was found in it a poor wise man; and he by his wisdom delivered the City; yet no man remembered that same poor man. ] This last clause may intend both, 1. that before this noble exployt of his, there was no notice taken of him or of his wisdom, nor any account made of him, and so being a poor obscure person, he was not thought of as a man likely to help them in this extremity; (all which notwithstanding he was never a whit the less solicitous for the public good, nor did neglect to do for the City what he was able;) and 2. that after he had thus strangely saved the City, there was nothing done to him by way of thankfulness, nor was he ever a whit the more honored or minded amongst them for that which he had done for them.

Vers. 16. Then said I, Wisdom is better then strength, &c.] To wit, any kind of strength, as of body, courage, wealth or military forces. See the Notes, Chap. 7.19. & Pro. 21.22.

Vers. 17. The words of wise men are heard in quiet, more then the cry of him that ruleth among fools. ] That is, they ought so to be heard, as when it is said, Mal. 1.6. A son honoreth his father ; the meaning is, that he ought to honor him; Or, they are usually so heard; for having spoken of the contempt of wisdom in the words immediately foregoing, ver. 16. Nevertheless, the poor man's wisdom is despised, and his words are not heard ; lest this should be taken to be any disparagement to wisdom, here he showeth that wisdom is of great efficacy to work upon men's affections, and that usually the words of wise men do mightily prevail with those that hear them, though there may be many obstinate fools, that never mind nor regard them. As for that phrase of being heard in quiet, it may have respect both to the quiet stillnes, the lowliness, gentleness and mildness of the wise man's speaking, to wit, that such men's words will be much regarded, though they speak in a very calm, humble, and meek way, and do not deliver themselves with that loudness and contention of voice, as some others do; as likewise to that silent attention, that calm, pliable and submissive spirit, wherewith their hearers do hearken to their words; And then for the cry of him that ruleth among fools ; thereby is meant, either the loud and clamorous imperious commands of men in place of authority and power, amongst a stubborn, rude, tumultuous people, or amongst their Parasites, that for fear or flattery may seem to hear and admire what they say, when indeed they do not seriously at all regard them: Or else the cry of those who are esteemed all in all, and bear all the sway amongst a company of silly people, merely because of their loud speaking. Some explain the words thus, that wise men's words are heard in quiet, that is, by men of a quiet, composed, undisturbed spirit, more then the cry of him that ruleth amongst a tumultuous foolish people. And so they think that hereby there is covertly a reason hinted, why the wise man's words are usually disregarded, as he had said in the foregoing verse, to wit, because commonly men are inwardly distempered with some passion or other, and the wisest of men shall never be regarded, unless it be by those that are inwardly quiet and free from turbulent passions. But the former Exposition is more generally approved.

Vers. 18. Wisdom is better then weapons of war, &c.] That is, Policy joined with piety, (for that this is included is clear, by that which is said on the contrary in the following clause concerning a sinners destroying much good) is not only better then strength alone, but it is also better then armed strength; which is inferred from the foregoing relation of the poor wise man's defending a City against the numerous army of a mighty King, furnished with all kind of ammunition and military provision for the besieging of it, and raising of forts and bulwarks against it; But one sinner destroyeth much good ; that is, As one wise man may save a multitude of people, and that which belongs to them, so one sinful fool, erring through folly and ungodliness, may by his foolish counsel, treachery and wickedness, many several ways, destroy whole Cities and Common-wealths, and bring to nothing many provisions made, and many good counsels and enterprises undertaken for their benefit and advancement. And thus by showing how mischievous folly is, he still goeth on in setting forth the necessity and excellency of wisdom.

CHAP. X.

Vers. 1. DEad flies cause the ointment of the Apothecary to send forth a stinking savor, &c.] That is, say some Expositors, They mar it and make it noisome and loathsome, as if it stank. But I see not why the words may not be understood according to the letter. For though with us a dead fly or two doth not work this effect in a box or pot of odoriferous ointment, yet it might well be so in those Eastern Countries, where their ointments were far more pure and precious, and they had flies far more venomous and noisome then ours; so doth a little folly, him that is in reputation for wisdom and honor. As if he had said, As dead flies, though little contemptible creatures, will taint and corrupt the most precious ointments, and make them unsavory; so doth a little mixture of folly, indiscretion and wickedness, stain and blemish the reputation of men, and bring reproach upon their good name (which is indeed elsewhere compared to precious ointment, Chap. 7.1.) causing them to stink in the nostrils of others, though they be in place • of highest honor, and were before justly respected for their wisdom and virtue; and that partly because men are naturally more prone to take notice of, and to censure a little folly that is in men, then to see and esteem of much good that is in them, and are wont for some smaller miscarriage to forget all their former good deservings; and partly because a little folly and miscarriage will be soonest discerned in men of greatest eminency for wisdom and honor, as a small spot is soonest discerned in the whitest and finest garments. And thus Solomon proceeds, as in the former Chapter, to set forth the excellency of wisdom, and the evil of folly, that so men might see how much wisdom may confer towards the comfort, tranquility and happiness of men's lives. And having said in the last words of the foregoing chapter, that one sinful fool doth often destroy much good, he doth here further illustrate that, showing how much prejudice a little folly may bring upon a man, that was before deservedly had in high esteem.

Vers. 2. A wise man's heart is at his right hand ; &c.] This expression implieth, 1. That the wise man doth not do things rashly, but that he is wont seriously to ponder of all things before hand, and then after mature deliberation and consideration to undertake that he resolves upon. See the Notes, Cha. 2.14. & Pro. 16.23. 2. That he hath his wisdom ready at hand to counsel, guide and direct him in all things, he is not long to seek what to do, but his heart is ready and prepared to every good work; and doth constantly suggest how he should order himself and his affairs wisely and judiciously upon all occasions. 3. That he hath his heart at command, so that he can strongly over rule himself in his natural desires, and rein in his corrupt passions and affections: and 4. That he doth all things well and in a right manner, he dispatcheth all his affairs, as with prudence and judgment, so with strength, dexterity, expedition and good success: but a fools heart is at his left, that is, he sets himself about his businesses rashly and inconsiderately, and accordingly he bungles in all he doth; he is many times at his wits end, not knowing what to do or which way to turn himself; and is many times carried away with his strong passions; and when he sets himself to work, he doth all things foolishly and preposterously, awkwardly and unhandsomely; he doth not carry on his affairs with nimbleness and dexterity, and even then when he doth that which is simply good in itself, yet he mars it in the doing of it, because he doth it with some sinister ends, or some way fails grossly in the manner of doing it. Because naturally we are readier to use our right hand then our left, and find more strength and nimbleness therein, and can do anything more surely and handsomely and quickly therewith, then with the left (which makes us also most to esteem of that hand, Mat. 5.29, 30.) thence are both these expressions of the wise man's heart being at his right hand, and the fools at his left.

Vers. 3. Yea also when he that is a fool walketh by the way, his wisdom faileth him, and he saith to everyone that he is a fool ] That is, say some Expositors, Even when he is abroad in public, he cannot hide his folly, but through want of wit and grace, he some way or other discovers it to all men; Or; Not only in his undertakings of greater moment, but even in all the common and ordinary actions of his life, by his talk, his looks, his gate, his gestures, or some other thing observable in his deportment of himself, he proclaims his folly so palpably, that he doth as it were say unto everyone that he is a fool. I know that some Expositors do otherwise understand the words (and indeed the words will bear that sense) namely that when a fool doth those things that clearly discover his folly, yet by reason of this folly, he is withal highly conceited of himself, so that he is ready to condemn all others of folly and to say unto every man that he is a fool. But the former Exposition is I think, far the clearest.

V. 4. If the spirit of the ruler rise up against thee, &c.] That is, If the anger of the Prince, or any Magistrate in place of power, do rise up in high displeasure and indignation against thee, as a storm or flame of fire suddenly arising in his breast, See the Note, Pro. 16.32. leave not thy place, that is, be not transported in mind or moved inwardly herewith; or bussle not up and down from place to place, as angry persons are wont to do; Or, keep still within the bounds of thy condition, calling and duty; do not for fear of his anger neglect to do what thy place or duty requires thee to do, be constant herein; and on the other side, do not in anger cast off thine Allegiance, cease not to carry thyself as becomes a subject, but by patience, forbearance and submission yield unto him, See the Note, Chap. 8.3. for yielding pacifieth great offenses, as if he had said, Thou mayest haply think that a Princes wrath is always implacable; but fear not that; such a yielding carriage will allay the greatest discontent thy Prince can take up against thee, whether causelessly or justly. See the Note, Pro. 25.15. And this is here prescribed, as one particular precept of wisdom, which may tend much to the quiet and comfort of men's lives.

Vers. 5. There is an evil which I have seen under the Sun, &c.] That is, a common evil, which I have observed in human affairs, to wit, that which followeth in the next verses, concerning the advancement of unworthy persons, &c. as an error, which proceedeth from the face of the ruler, that is, from his looking favourably or with neglect or displeasure upon men, which though it may seem a small error, yet it is indeed a great fault; or rather, which is indeed a fault in Princes, they being the cause of it, though usually it proceeds from ignorance or inadvertency in them, because they may be over-careless in choosing men for places of honor, and power, and not being able to know of themselves what men are, they must necessarily depend upon the information of others, and so may easily fall into mistakes being deceived by the flatteries, and false reports that are made to them by those that are about them. Now this is mentioned here as an evil, which may occasion men's falling off from the respect, Allegeance, and obedience which they should yield unto their Princes (of which Solomon had spoken in the foregoing verse) and therefore wisdom should teach men to take care that they stumble not at it.

Vers. 6. Folly is set in great dignity, &c.] That is, very fools, weak men, that are of no abilities for government and wicked in their lives, are advanced by Princes; The abstract is here put for the concrete, as in Ps. 5.9. their inward part is very wickedness. And the rich sit in low place, that is, men rich in wisdom and other precious endowments, men of great eminency for gifts and grace. Yet some understand this of the great changes that often happen in Commonwealths, when silly mean people are advanced to high places, and noble persons and great men are brought to a low condition. And so they do likewise that which follows.

Vers. 7. I have seen servants upon horses, &c.] To wit, like Princes; And by servants is meant unworthy, contemptible persons, men base born, and of a low sordid condition, and especially men of base and servile spirits, that are very slaves to their lusts; and Princes walking like servants, upon the earth, that is men of noble birth and condition, or, men of Princely qualities, of free, noble, prudent and pious spirits; learned, wise, grave and godly men.

Vers. 8. He that diggeth a pit, shall fall into it, &c] Both this and the following Proverbial expressions do all tend to show, that by doing evil to others, men do usually bring mischief upon themselves; And so Solomon's drift in alleging them here may be, either 1. To discover the folly of Princes in advancing unworthy persons, and casting down or disregarding those that are fit to be in high places, by showing that whilst Princes do by these disorders in government oppress the Commonwealth in general, or wrong any particular persons, it redounds usually in the conclusion to the bringing of troubles, misery and ruin upon themselves; Or 2. To show the reason why great persons are many times brought down, and base persons are exalted, to wit, because ambitious persons do many times climb up to high places by undermining and supplanting others, and so the like is afterwards done to them; or being in places of power they contrive mischief against others, and the evil intended against them falls at last upon themselves. Or 3. To clear it to be a great folly in subjects upon any discontent against their Prince, to break out into any act of disloyalty, or seek to be revenged on him by any secret treachery, because such attempts do usually prove pernicious to the Authors of them; or 4. To hint unto all men in general a point of wisdom, which will much conduce to the comfort and quiet of men's lives, and that is, to avoid all injurious dealing with others; whereby fools do usually bring much terror upon their consciences, and many other evils and miseries. See also the Note, Pro. 26.27. and whoso breaketh an hedge, a serpent shall bite him ; which is said, because serpents and adders are wont to lie lurking in hedges: And accordingly it may be applied to the particulars above mentioned, that they that injustly invade the estates and rights of other men, that break the hedge of Fundamental Laws, and good customs, the well established government and discipline of a Kingdom, and that by any acts of disloyalty, shall break the fence that God hath made about his own Ordinance of Magistracy, and shall violate the limits and bounds that God hath set to Sovereignty and subjection, some great evil shall unawares light upon him.

Vers. 9. Whoso removeth stones shall be hurt therewith ; &c.] That is, He that undertaketh to break down and remove the stones of another man's wall, to wit, with an intent of doing him some injury, may hurt himself thereby; in that the other stones may by that means unexpectedly fall upon him, and bruise him; Or he that will undertake to remove huge massy stones, that are too heavy for him to wield, may by over straining himself and many other ways do himself a mischief. We have the like expression, Pro. 26.27. for which see the Note there, as likewise Zach. 12.3. & Mat. 21.44. But that which is intended by this Proverb seems to be, either 1. That by the seeking the hurt of others, men usually bring some greater hurt upon themselves; Or 2, That they that go about to change the ancient customs and Fundamental Laws of Nations, or to make innovations in Religion, or any way to disjoynt a well settled government, do usually thereby bring mischief upon themselves; or 3. That subjects contending with princes that are too mighty for them, take the ready way to ruin themselves. And so likewise the next Proverb, and he that cleaveth wood shall be endangered thereby, may seem to intend the same things, or more especially the danger of endeavoring to make division between persons firmly and closely united together.

Vers. 10. If the iron be blunt, and he do not whet the edge, &c.] That is, If the man that cleaveth wood do not whet the edge of his hatchet (for these words seem clearly to refer to the last clause of the foregoing verse,) then must he put to more strength, that is, he must strike the harder, and all for want of wisdom, in not whetting his tools seasonably as he should do. And that which is implied hereby is, that such a man puts himself to do that with a great deal of toil, which a weaker man, that was careful to whet his tools might have done with a great deal more ease; yea many times besides, by striving to strike with so great violence, he may several ways come to mischief himself; but wisdom is profitable to direct, that is, that will teach and direct men to do all things well and with good success; even in the meanest and most ordinary employments, as in cleaving and hewing of wood, wisdom is a great help to men, as is evident in the present instance, of the laborers whetting his axe that it may do his work the better; And so it is in all things whatsoever: Though industry and force may do much, yet wisdom is more profitable then either of them, in that it directs men to do things with less toil and hazard, see the Note, Chap 9.16. But the main thing here intended is to show, that thus it is in the present case, that Solomon is now treating of, to wit, that by a wise carriage of themselves subjects may pacify the wrath of Princes. See the Note, Pro, 16.14. whereas if through folly they carry themselves stubbornly and passionately and rebelliously against them, by their violence and willfulness they usually ruin themselves.

Vers. 11. Surely, the serpent will bite without enchantment, &c.] This may seem to be added with respect to that which was said before, ver. 8. Who so breaketh an hedge, a serpent shall bite him. But the drift of the words is still to show how necessary wisdom is to direct men how to carry themselves towards Princes. Surely the serpent will bite without enchantment ; that is, if he be not charmed before he bites; see the Note, Psal. 58.4. And a babbler is no better ; the meaning is, either, first, that a foolish man that knoweth not how to rule and order his tongue, betimes to charm and pacify the displeasure of his Prince with yielding and submissive language, if he thinks to appease him afterwards, is no better then the enchanter, that neglects to charm the serpent, till he hath bitten him, and then attempts it, when it is too late; or secondly, that a vain babbler, that knows not how to charm his tongue with meekness and discretion, and so doth by his froward, discontented and disloyal speeches provoke his Prince to displeasure, is no better then an uncharmed serpent, and doth bite as a serpent.

Vers. 12. The words of a wise man's mouth are gracious, &c.] Or grace ; as it is in the Hebrew; see the Note, Pro. 22.11. The meaning is, that as they are comely and gracious in themselves, so they are pleasing and acceptable unto others, and so do procure grace and favor from men; see the Note, Pro. 10.32. They do not only charm the displeasure of a King, but also gain upon him so far, that thereby the wise man doth screw himself into his love and favor; But the lips of a fool will swallow up himself ; that is, they will destroy not others only but himself too; such a man by his froward, unadvised and disloyal speeches, doth provoke his Prince to his own utter undoing; see the Note, Pro. 12.13. Thus he proveth what he had said, ver. 10. that wisdom is profitable to direct, and how much mischief foolish men may bring upon themselves by their disloyal speeches against their Princes.

Vers. 13. The beginning of the words of his mouth is foolishness, and the end of his talk is mischievous madness. ] As if he should have said, His whole discourse is frivolous and foolish; only indeed the more he speaks, the more usually he discovers his folly, proceeding still from evil to worse, from weakness to willfulness and intolerable wickedness; as a man that is once out of his way, the farther he goeth, the farther still he goeth out of his way; and that because if he be but in the least interrupted, contradicted, or admonished, he is wont then to bluster and to break forth into furious passion, and lays about him like a distracted man.

Vers. 14. A fool also is full of words, &c.] This is mentioned as another evil that is found in the speech of men, that do not order their speech according to the direction of wisdom, to wit, that they multiply words to no purpose; whereas wisdom directeth the wise to observe a measure and moderation in their discourse, and not to speak more then is needful, and useful to be spoken, fools on the other side are always talkative, so that there is scarce any end of their babbling. And this also may be added, as all that went before seems to be, with respect particularly to the folly of subjects in speaking to the discontent of their Princes. The greatest difficulty of this verse is, concerning the dependence which the following words, A man cannot tell what shall be, &c. have upon this first clause, A fool is full of words ; for 1. Some conceive that these last words are mentioned as the words of the fool, and that either, first, as in imitation of his vain tautologies, and speaking the same thing over and over; A man cannot tell what shall be, and what shall be after him, who can tell him? Or else secondly, as the plea wherewith he is wont to embolden himself in his foolish sinful ways, to wit, that no man can tell what shall be hereafter, especially what shall be the estate of men after this life; whereas men talk of the punishments which God will sooner or later bring upon men for their sinful ways, or foolish wicked talking, and of a day of Judgment that will be at the end of the world, the truth is, that no man knoweth whether there will be any such thing or no; and therefore the best way for men is to take their pleasure in all things as far as they ma • ; Or thirdly, as the defense whereby he seeks to justify his foolish, and willful undertakings and enterprises, taken from the possibility of them, and that either by way of arguing for them, when he first undertakes them, A man cannot tell what shall be, &c. As if he should have said, I do not see but my undertakings are fesible enough; who can tell what the issue may be? or else by way of excusing his enterprises, when they have not sped well, by alleging, that the best counsels may be successeless, because no man can tell what the event of things will be. And again, secondly, Some conceive that the last words are added, by way of discovering the folly of the fools multiplying many words; whereof Solomon speaks in the first clause; A fool also is full of words ; to wit, in that he will be talking of things to come, boasting of his resolutions and purposes for the time to come, what he will do, and what he shall have, whereas no man can know future things, nor can any man inform him therein; A man cannot tell what shall be; and what shall be after him, who can tell him? See the like expressions, Chap. 3.22. & 6.12. & 8.7. This last exposition I like the best; And indeed that which Solomon intends here is very fully set forth by the Apostle James, Chap. 4.13, 14. &c. No man knoweth how little a time he hath to live; and therefore when men boast of what they will do hereafter, their boasting must needs be vain, because no man can know what will be after him, that is, when he is dead and gone.

Vers. 15. The labor of the foolish wearieth everyone of them; because he knoweth not the way to the City. ] The drift of these words is to show the necessity of wisdom, by showing the vanity and fruitlessenesse of all the endeavors of men, when they want wisdom to guide and direct them in their endeavors. Some conceive that this is spoken with reference to that which was said immediately before, ver. 14. & that the drift of it is to tax the folly of such men, who are wont to toile themselves in searching into the knowledge of future things, or things that are most above the reach of reason, or that are most hard to be discovered; or that will be talking much of such things, when in the mean season they know not how to go to the City, (which because it is a common broad and beaten road, children and blind men will not miss their way in it,) that is, they are ignorant of those things, which every ordinary man, yea every child almost knoweth. But I conceive the intent of the words is more general, namely, to show that when men want wisdom to direct them, first they toil themselves in seeking to dispatch their affairs well and successfully, but all in vain, and to no purpose, because as a man cannot go to a City when he knoweth not the way thither, but missing of his way goeth up and down, sometimes one way, and sometimes another; and many times falls into deep and rugged ways, far more troublesome, then the right way would have been, and so is toiled and wearied in vain and to no purpose, so they that are void of wisdom, and so know not how to do thing • in a right manner, must needs weary themselves in their foolish ways, and fail of effecting what they intend; and so all their vaunting undertakings come to nothing; yea even in those things that are most easy, for want of wisdom they many times miscarry: and secondly, they weary themselves with the evils and miseries, which by their own folly and wickedness they bring upon themselves, and that because they know not the way of true wisdom and piety, that royal high way which God hath so fairly and clearly revealed unto us in his word, that thereto that may well be applied which the Prophet saith, Isa. 35.8. The wayfaring men, though fools, shall not err therein ; Yea and it may be also understood, (consonantly to all the other passages of this chapter, which treat of the matters of a civil State) as spoken with particular respect to those fools, that by their undiscreet carriage of themselves towards Princes, do weary themselves in those many troubles and miseries which hereby they entangle themselves in, and that because they know not how to go to the City ; that is, they are ignorant of the plainest principles of civil government, and how to converse with men; or, they know not those easiest rules of discretion, which one would think every child should understand.

Vers. 16. Woe to thee, O land, when thy King is a child, &c.] Some Expositors take this and the three following verses to be the words of discontented subjects, murmuring against the folly and riot of their Princes. But I suppose Solomon doth here proceed to set forth the necessity of wisdom, and the great evil of folly, by showing how great a mischief it proves to kingdoms, when their Princes want wisdom to direct them in their government: and as hitherto in this chapter he hath directed subjects to avoid all disloyal carriage of themselves towards their Princes; so here on the other side he adviseth Kings and Princes to carry themselves as becomes men in such places, lest otherwise by their folly and misdemeanors they ruin their kingdoms. Woe to thee, O land, when thy King is a child ; to wit, in understanding, and behavior: according to that, Isa. 3.4. And I will give children to be their Princes, and babes shall rule over them: and again, ver. 12. As for my people, children are their oppressors, and women rule over them ; As namely, first, when they are void of judgment and understanding, and inexperienced in matters of State, unable to keep any secret, not knowing how to govern themselves, and much less to govern others; secondly, when they are sensual, wholly given to play, sport and pastime, to please their appetite, and pamper themselves, but altogether careless and unmindful of those things that most concern them: Thirdly, when they are inconstant and fickle, easily drawn away with any evil counsel that is given them. Fourthly, When they are impatient and soon angry, pettish, froward, and such as cannot endure to be crossed in their wills: and fifthly, when they love to be praised and flattered, and so are easily gulled and deceived by those that will speak them fair & fawn upon them; And thy Princes eat in the morning ; that is, when, after the example usually of their foolish King, they do wholly give up themselves to pleasure and sensuality, gluttony and drunkenness; for this is intended, by eating in the morning, and that either, 1. because this implies that they spend their whole time, night and day, in sleeping, riot and excess; or 2. because to do a thing in the morning, is in the Scripture phrase, to do it with men's utmost endeavors; according to that, Isa. 5.11. Woe unto them that rise up early in the morning, that they may follow strong drink ; see the Note also, Psal. 5.3. Or 3. because the morning is the best part of the day, and fittest for our weightiest employments; whereupon it seems Princes were wont in the morning to sit in judgment and in counsel; whence is that, Jer. 23.12. Oh house of David, thus saith the Lord, Execute judgment in the morning, &c. and therefore when Princes do feast themselves at that time, it is a sign they prefer their pleasure, their glutting and pampering of themselves before their affairs of greatest importance; And this must needs tend to the ruin of a land. Though a King be a child, yet if his Princes and Counselors be prudent and sober men, things may go the better, but if they also mind nothing but their pleasure, all things must then needs run to ruin.

Vers. 17. Blessed art thou, O Land, when thy King is the Son of Nobles, &c.] Though descent from noble and royal progenitors may be here included, (because such men's education doth usually render them the fitter for the royal dignity, and their high descent doth often engage them to tread in the steps of their noble progenitors, and withal because when Princes are so nobly borne, and come to the throne by lawful succession, the people are commonly the more ready to reverence and obey them) yet doubtless by the son of Nobles, is chiefly meant a person nobly qualified, generous, wise and virtuous, not given to pleasure, but of a public and heroical spirit, and minding princely and public employments. As Saul by calling Jonathan the son of the perverse rebellious woman, intended that he was a perverse, rebellious son, 1 Sam. 20.30. so here Solomon by the son of Nobles, intends a Prince seasoned with noble and honorable endowments, regarding his honor above life, and much more above pleasure and gain. And so likewise for the following words, When thy Princes eat in due season ; the meaning is, that a land is happy, when the Princes are temperate and moderate in eating and drinking, not feasting all night till the break of the next day, not preferring their bellies before their weightiest affairs, but first dispatching their business, and then refreshing themselves with meat and drink; for strength, and not for drunkenness ; that is, so as to repair and uphold health and strength, and not merely to satisfy their lust, and make themselves drunk, whereby strength is usually rather impaired then preserved.

Vers. 18. By much slothfulness the building decayeth, &c.] This Proverbial expression is inserted here, with respect to what was said before, ver. 16. concerning the misery of a land where the Governors are childish and voluptuous; and the drift of it is to show, that as a house will by degrees decay and at last fall to the ground, if the owner doth thorough carelessness and sloth neglect to repair it in time; the wind and weather will make breaches in the roof of it, thorough which the rain dropping in, will rot the timber and walls, and so at last down it will come; so likewise the strongest Kingdoms and Common-wealths will by degrees be weakened, and at last utterly ruined, if Princes, who by their places are to be amongst the people, healers, Isa. 3.7. and repairers of the breaches, Chap. 58.12. do thorough their childishness, or their sloth and luxury, disregard the great work of government, and neglect in time to make up the breaches, and to cure the distempers that are in their Countries.

Vers. 19. A feast is made for laughter, and wine maketh merry; but money answereth all things. ] If this verse be taken as an entire sentence a part by it self, then the drift of it is, only to show the usefulness or the command of money above other things in all outward affairs. In all outward blessings everything hath its limited use, one thing is good for this, and another thing for that; feasts are made to procure laughter, and wine is good to make the heart cheerful and merry, but money is good for the procuring of all things whatsoever; that will command not only feasts and wine, but also clothing and houses, and whatsoever man can want or desire. Let men call for what they will, money will help them to it, so that a man that hath money needs not want anything the world can afford. But rather it seems to be added with respect to that which went before; as namely, either, first, with respect to the foregoing verse, to show why by slothfulness men's houses come to ruin, to wit, because such slothful persons do give themselves to feasting, drinking, mirth, and jollity, and so never mind the supporting of their houses, families and estates, but do continually wast what they have, till all be ruined; their money still going out for the defraying of these their riotous expenses. Or else secondly, (which I conceive most probable) with respect to that which was said before, ver. 16. concerning the misery of a land where the Princes are foolish and riotous, showing that thus it must needs be, because such childish and voluptuous Princes are all for feasting and merriment, and for the procuring of these things their treasure is day after day exhausted. A feast is made for laughter, and wine maketh merry ; As if he had said, Thus such Princes do spend their days in making feasts and drinking wine, that they may laugh and be merry; but money answereth all things ; that is, it is their money that procures these, and what ever else they desire for the satisfying of their lusts; and that they may not therefore want supplies thereof, they are wont to oppress their subjects with heavy exactions, and to set all to sale, justice, and offices, and all for money.

V. 20. Curse not the King, &c.] They that conceive the four foregoing verses to be the complaint of murmuring subjects concerning their Princes, do accordingly also hold that in this verse, there is an answer returned to those their murmurings. But rather I conceive, that Solomon, having now spoken of the misgovernment of riotous and foolish Princes, doth hereupon take occasion to warn subjects▪ that they must not because of this, take liberty to revile them, to think, much less to speak otherwise of them then as may stand with the loyalty of subjects. Curse not the King, See the Note, Exod. 22.28. no, not in thy thought ; some read it, as it is in the margin of our Bibles, no, not in thy conscience, and so the meaning may be, no not when thou art alone by thyself, and so no man, but thyself, is conscious to what thou hast spoken. But reading it as it is in our Translation, no, not in thy thought, either it may be taken as an expression setting forth a forbearance from speaking evil of Princes even in men's greatest privacy, when they are alone by themselves, far from the hearing of anybody, so that they would think, that it is as impossible that anybody should know what they have said, as that they should know their thoughts; or else it may be taken according to the letter, that men must not so much as think evil of, or wish evil to their Princes; and that both because if any such evil thoughts against Princes be nourished in the heart, it will at some time or other break out at the lips, or discover itself in some expressions of discontent and displeasure; as likewise because even such thoughts are sinful, and being known to God, he hath many wonderful ways both to discover and punish them: and curse not the rich, that is, neither the King, nor his Nobles and Peers; or none that are of great estate and of high place, in thy bedchamber, that is, not to thy most intimate friends, no not to thy wife that lieth in thy bosom; or do it not where thou art alone by thyself, or where thou thinkest thyself most secret and retired, and far from any ear that can hear thee; for a bird of the air shall carry the voice, and that which hath wings shall tell the matter, as if he should have said, It will out at some chink or other; somebody will over-hear thee, some way or other it will be speedily discovered to those whom thou hast so cursed, it may be by some unlikely persons, or unlikely means, which no man would have suspected; and so that which thou spakest in such secret, will be everywhere spread abroad openly by tattling talebearers, and some mischief or other it will bring upon thee. The expression is much like that Habak. 2.11. the stone shall cry out of the wall, and the beam out of the timber shall answer it, and the drift of it is only to show, that Kings have many ears and eyes, as we use to say, and therefore somebody or other will inform them of it; or else that however God, from whom it cannot be concealed, will certainly punish them for it.

CHAP. XI.

Vers 1. CAst thy bread, &c.] Some Expositors give this account of the dependence of that which is here said upon that which went before, That Solomon having often formerly prescribed this, as a cure of the vanities of all things here below, that men should quietly and comfortably enjoy the good blessings, which God hath afforded them, for the refreshing of themselves; here now he showeth, how they ought likewise to make use of them for the relieving and refreshing of others: But then again others conceive of it thus, that having in the former Chapter shown, how available true wisdom is towards men's living with much comfort and tranquility of mind, in the midst of all the vanities of this life, in that it teacheth men how to avoid the displeasure of Princes; here he showeth how available charity is to the same end; or, having there shewn how wisdom directs men to carry themselves towards superiors, here he showeth likewise how it directs men to carry themselves▪ as they ought to do, towards their inferiors, as namely to those that are in want; Cast thy bread upon the waters. By bread may be meant men's provision for food, and under that may be comprehended all other necessaries fought the support of men's lives; & then by men's casting their bread, is meant their giving freely of that which they have for the relief of the poor; See the Note, Pro. 22.9. Or, by bread may be meant seed, and then cast thy bread, is, sow thy seed. Either therefore in these words, Cast thy bread upon the waters, Solomon intends that men should liberally give alms to the poor, because that which is so given, will be as seed that is sown in fruitful grounds, lands that have been lately moistened with abundance of rain from heaven, or grounds that lie close upon rivers, which do usually yield a great increase; and then according the following words, are to be understood; for thou shalt find it after many days, to wit, that the seed of alms thus sown, shall at last yield them a plentiful harvest, because God will certainly sooner or later abundantly reward them: Or else rather his aim is, so to enjoin the giving of alms, as withal covertly to answer an objection, which men's corrupt hearts are wont to make against it, Cast thy bread upon the waters, that is, Do good to those, from whom thou hast not the least hope of receiving any recompense; Though the alms thou givest may seem to be as clearly lost and cast away, as if they were cast into the sea: Though it may seem as unlikely to yield thee any profit, as if a husbandman should cast his seed into a river, in hope of reaping from thence a plentiful harvest, and that because those to whom thou givest are no way able to requite thee, or because they are unthankful, such as will never remember the good thou hast done them, or vile wretches altogether unworthy of relief; yet withhold not thy hand from giving; for thou shalt find it after many days, that is, thine alms shall be returned with increase to thee; Though the reward do not come presently, yet wait for it, it will certainly come at last; As that which the ebbing waters carry away, will be brought back again; Or, as the seed which being sown seems to be lost, doth after many days bring in a plentiful harvest; So that which thou givest in this kind thou shalt unexpectedly sooner or later find recompensed to thee; God may make those very men able and willing to requite thee; Or how ever, he will be sure to recompense it, if not to thee, yet it may be to thy children or children's children; At least in heaven thou shalt be sure of an abundant reward.

Vers. 2. Give a portion to seven and also to eight: &c.] That is, As God hath enabled thee, give of thy provision and estate to many and many, distributing to everyone according to their necessities, and according to the rules of right judgment. Be not weary of well doing, be still giving, when thou hast given to seven, give also to eight more, which is that our Savior saith, Luke 6.30. give to everyone that asketh of thee. In this expression, Give a portion, he seems to allude to the manner of their feasts in ancient times, where every guest had their several portions assigned them, and certain portions also were sent to the poor. See the Note, Gen. 43.34· and see also Neh. 8.10, 12. & Esth. 9.22. and in the following words, to seven and also to eight, there is a definite number put for an indefinite, as in Mic. 5.5. when the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him, seven shepherds and eight principal men. See the Note also, 1 Sam. 2.5. for thou knowest not what evil shall be upon the earth, that is, men know not what sad times may come, from the evil whereof they may be in a great measure secured by their bounty to the poor, according to that, Dan. 4.27. break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquility, and least any evil should therein befall them or their estate, therefore it were wisdom for them to embrace the present opportunity, and to do good whilst they may. Men know not how soon they may die, and after death there will be no time for doing good, and their estates must then be left, (the thought whereof may haply grieve them when they are dying) it may be to unthrifty heirs that may waste all, or to unworthy persons, that may shut up their bowels of compassion against the poor. And again men may many several ways lose their estates and be stripped of all that they have, they know not how soon, and then besides the trouble it may be to them, that they did so little good with their estates formerly, (for which they may think God's hand is then upon them) even they themselves will stand in need of the charity of others; & therefore whilst they have to give, it is fit that they should do to others, as they would desire others should do to them; And indeed usually the same measure, that men mete to others, is measured to them again; they that have been bountiful to others, find others bountiful to them; those that they have relieved do many times help and relieve them; and on the other side they that have been hard-hearted to others, find others averse from relieving them. And thus the covetous man's excuse is retorted against himself; such men are wont to plead, that they dare not give, because they know not what may hereafter befall them, Nay but, saith Solomon, therefore give and give bountifully, because thou knowest not what evil shall be upon the earth.

Vers. 3. If the clouds be full of rain, &c.] By several elegant similitudes the wise man doth here answer the objections, which carnal men are wont to allege, by way of excusing themselves for giving to the poor; If the clouds be full of rain, they empty themselves upon the earth ; the meaning is, that as such clouds do not retain their waters to themselves but shower them down plentifully upon the earth, and that not on certain men's grounds only, but on every place whether the wind carrieth them, and do therewith refresh and make fruitful the dry parched and thirsty earth, so rich men that have full estates, must not keep all to themselves, (as indeed covetous men are wont to pretend, that they must have respect to their own supplies) but they must give liberally to the relieving and refreshing of the hungry and thirsty poor, and that not to some only, but to all as they have oppottunity and ability; And indeed when rich men do not thus make use of their wealth, they are no way useful in their places, but are like clouds without water, that do only darken the face of the sky, but yield no moisture at all to the earth, and do always deceive the hopes of the poor that expect succor from them. Some I know do press this similitude farther, namely, to show that bountiful men loose nothing by their bounty, because as the clouds do regain the waters which they pour forth upon the earth in the vapors, which after the rain, do again ascend up into the air, so the alms which is given to the poor is retained with increase unto those that give them, according to that Pro. 11.25. The liberal soul shall be made fat, and he that watereth shall be watered also himself: And so likewise for the next clause, And if the tree fall toward the South, or toward the North; in the place where the tree falleth, there it shall be ; the meaning thereof likewise is, either, 1. that it becomes men to do good whilst they may, because as when a tree falls, there it lies where it falls, fall it Southward or Northward, there is no setting it up again to bear fruit anymore; so when men are once cut down by death, there will be no more time, for the doing of that good which they should have done before; but in that condition wherein they die, whether as merciful, or unmerciful men, in that they must forever continue; they shall be set at the right or left hand of the Judge, according as they have carried themselves towards Christ's poor members, Matth. 25. Or rather, 2. that men must not withhold their hands from giving, under a pretence that the persons will be unthankful, or are in any other regard unworthy of relief, and that because, as when a tree falls, it is all one to the owner, whether it falls Southward or Northward, where it falleth, there it rests, and there the owner shall find it to make his use and benefit of it; so whether they be good or bad, thankful or unthankful to whom a man gives, so he gives it with a good intention of glorifying God, and relieving the wants of his poor brother, his alms shall not be lost, he shall have his reward; where he disposeth his charity, there it shall be found again, kept and laid up by God, and shall redound to the good and benefit of the charitable donor.

Vers. 4. He that observeth the wind, shall not sow; and he that regardeth the clouds, shall not reap. ] That is, As the husbandman shall overslip seed time, if he do overscrupulously observe the wind, as fearing to sow in the wind, lest the wind should blow away his seed, or as waiting for such a wind as should bring fair and warm weather, or should bring rain before or after he hath sown his seed, thereby to further the well-growing of his seed; and so likewise he shall loose his harvest, and never reap his corn, if upon every rising of a cloud in the sky, he fears there will be rain; so that man shall never do good to the poor, and so never obtain the reward which God hath promised to those that do liberally sow this seed, that is, still out of covetousness or distrust, pretending, that it is not yet a fit season to give, and suggesting to himself many needless fears of what may be hereafter, thereby to justify himself herein, as that he may come to have many children, that in old age, or in long and tedious sickness, or times of trouble, he and his may want what they now give. Wind and clouds are uncertain signs of what weather will be, and may blow over, and so are the fears of covetous men.

Vers. 5. As thou knowest not what is the way of the Spirit, &c.] That is, say some Expositors, the way of the wind, to wit, whence it cometh, and whether it goeth, Joh. 3.8. when, and from what point of the heavens it will blow, and whether with a violent or a gentle gale; Or rather, the way how the soul doth at first enter into the body of every child in its first conception; which indeed is the more probable, because the next clause that is joined with it doth clearly agree hereto, nor how the bones do grow in the womb of her that is with child ; that is, how the body of a child is made and grows up in the womb of the mother (for the bones are only mentioned figuratively instead of the whole body, because the figure and frame of the whole body is chiefly from them,) how all the several kinds of substance in the body, skin, and flesh, and sinews, and bones, should be made of the same seed, and how so many, and so many several sorts of bones should be formed, and hardened and knit together in the womb; even so thou knowest not the works of God, who maketh all ; that is, thou knowest not what God will do in future times, who as he is the maker of all things, so accordingly he doth with all things whatsoever he pleaseth. Some Expositors do comprehend other incomprehensible things in that which is said here of the way of the Spirit, as namely, how the Spirit, that is, the soul doth fashion the several organs of the child's first conception; according to that old saying, that anima est sui domicilij architectrix, how the child breathes and is not stifled in the mothers womb, or how it lives, if it breathes not; and which way the soul goeth out of the body, when a man dieth. But howsoever the meaning is clear, that if we know not these ordinary things, that are daily done amongst us, much less can we know the future works of God's providence; so that as the husbandman must not forbear sowing or reaping for fear of this or that, because they know not how God may order the wind or the weather, and how he may turn it to good; so neither ought men to forbear or delay relieving the poor, out of vain and idle pretences and fears, because they know not what God may do to them or theirs, or others in time to come; Though men know not how their bounty should tend to their advantage, yet God can bring it about many several ways; And again because they know not how soon God may cut them off by death, or strip them of their estates, and therefore it is not good to put off their charity, lest they should be surprised.

Vers. 6. In the morning sow thy seed, and in the evening withhold not thine hand, &c.] Some conceive this to be an exhortation, inferred from that which is said in the foregoing verse, concerning the uncertainty of future events, pressing men to an assiduous diligence in all things in general, which in their several callings God requires at their hands. And indeed all works of righteousness, whereto men are bound by their general or particular calling, are in the Scripture sometimes compared to seed sown, as in Pro. 11.18. To him that soweth righteousness, shall be a sure reward, for which see the Note there: so that if we thus understand the words here, then by men's sowing their own seed is meant, that they should intend their own calling, without intermeddling with other men's business. But because Solomon hath been all this Chapter hitherto pressing men to be charitable to the poor, comparing alms to the sowing of seed, I conceive it to be unquestionable that these words likewise intend the same thing: In the morning sow thy seed, and in the evening withhold not thine hand ; that is, Be always doing good, begin betimes and never give over; be not weary of well-doing; begin in the morning of thy youth, and hold on to the evening of thine old age, or, as soon as thou beginnest to have an estate, begin presently to give, and so hold out unto thine end; whilst the day of man's life continues, there will be seasons for good works, but when the night of death once comes, there will be no more time of working then: For thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good ; that is, As the husbandman knoweth not whether the seed he soweth in the morning, or in the evening, shall spring up best, and yield the fairest crop; so neither knowest thou which of thine alms shall be best bestowed, whether of them will be most advantageous and welcome to the poor, and received with most thankfulness, nor whether of them will be most acceptable to God, and procure from him the greatest reward; nay thou knowest not but that both may in these respects be alike good for thee.

Vers. 7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun. ] That is, It is a sweet and delightful thing to live in this world, and to enjoy the benefits and comforts of this life, especially to live in the Sun-shine of prosperity; see the Notes, Chap. 7.11. & Psal. 49.19. & Esth. 8.16. There is herein a transition to a new direction or advice, which he prosecutes in the remainder of this book. Hitherto Solomon hath set forth the vanity of all things here in this world, and withal hath given many excellent Directions, to teach men how they may in a great measure remedy these vanities, and live with as much comfort, peace and tranquility of mind, as here in this world men are capable of. But now because men must die, and after this life is ended must pass into an eternal condition, either of bliss or misery, and so the happiness of man, after which he hath all this while made enquiry, cannot be complete and perfect, unless he can assure to himself a share in the bliss of that eternal condition, therefore in the next place he directs men how they may, after a life spent contentedly and comfortably here, attain to this eternal bliss in the life that is to come; which is indeed that happiness that can only fully satisfy men's immortal souls, and perfectly free them from the fear of death, and all other miseries they are liable to, & that is by fearing God and keeping his commandments, and (to the end they may be very serious herein,) by thinking often of death and judgment. This is that, I say, to which Solomon in the next place passeth; And accordingly, first to make way thereto in this verse he premiseth, that it is indeed a very comfortable and delightful thing, to enjoy the benefits of this present life, especially when men have learnt to free themselves from the vanities here below, according to the directions formerly given; And then in the next he proceeds to show that though life be thus sweet, yet they must remember that this life will have an end, and death and judgment will follow, and that therefore they cannot be completely happy, unless by the due consideration of this, they provide to secure unto themselves that happiness which is to follow after this life is ended.

Vers. 8. But if a man live many years, and rejoice in them all, &c.] As if he should have said, Suppose this should be so, which is indeed very unlikely; yet let him remember the days of darkness ; that is, of death and the grave (for it is opposed to the light and the beholding of the Sun, mentioned in the foregoing verse) for they shall be many ; that is, truly many indeed, many more then the days of the man that liveth longest can be, because in the grave, the house of darkness, the dead must continue till the day of the general resurrection; and if men die in their sins they must continue in outer darkness unto all eternity. All that cometh is vanity ; that is, This showeth that all men that come into the world, and all that befalls men here in this world, is no better then mere vanity, because they must all pass away; man must die, and no man knoweth how little a while his life and prosperity shall continue. So that the drift of the whole verse is to show, that though men live never so long, and in never so great prosperity, yet it is mere folly over much to delight herein, because these things will not last always, the days of darkness will come, and when they come, then it will be seen how vain and transitory this life, and the pleasures thereof were; yea if men would seriously think of those days, comparing them with the short time of man's abode here, they must needs yield that this life and the delights thereof, are mere vanity, and even as nothing.

Vers. 9. Rejoice, O young man, in thy youth, and let thy heart cheare thee in the days of thy youth, &c.] Because young men are most apt only to mind the pleasures of this present life, and to put off the thoughts of death unto old age, therefore Solomon gives this warning particularly to them. Some conceive that this is spoken by way of serious advice, Rejoice, O young man, &c. As if he had said, I would not restrain thee from the lawful delights and comforts of thy youth; Be joyful, and live cheerfully, so thou doest it with moderation and sobriety, as still remembering thy latter end, and the judgment that will follow. But rather this is spoken ironically by way of scorn and derision (as indeed many expressions of that kind we find elsewhere in the Scripture, as 1 Kings 18.27. & 22.15. & Matth. 26.45.) As if he had said, Thou hast heard that the days of man's living here are nothing in comparison of the days of darkness that will follow; Now if thou wilt not be admonished hereby, but hereupon resolvest, that because thou must die, therefore thou wilt take thy fill of pleasure, whilst thou livest, Do so, take thy course, live as young men use to do in all jollity and pleasure, and walk in the ways of thy heart, and in the sight of thine eyes ; that is, Do what ever thou hast a mind and desire to do, follow after everything thou seest and is pleasing in thine eyes; deny not thyself anything, which thine heart can desire, or thine eyes look after; see the Note, Chap. 2.10. but know thou, that is, be thou unquestionably assured of this, that for all these things, that is, for thy mis-spent youth, and all those vain and sinful courses, wherein now thou takest such content and delight, God will bring thee into judgment ; that is, Dye thou must, thou knowest not how soon, and after death God will bring thee, whether thou wilt or no, to stand before his tribunal at the last & great day of judgment there to answer for all that thou hast done, and to receive the just reward of all thine evil ways, and there will be no avoiding it.

Vers. 10. Therefore remove sorrow from thy heart, &c.] Or, as it is in the margin of our Bibles, remove anger from thy heart ; and then the warning is, that young men should beware of rash and unadvised anger, (because young men are naturally thorough heat of blood prone to be furious herein and violent upon revenge) and especially of being enraged against those that reprove them, and would take them off from their sinful pleasures; yea and under this all other sinful passions and perturbations of mind may be comprehended. But if we read it, as it is in our Translation, Therefore remove sorrow from thy heart, then the advice is, that young men should avoid all sins and sinful pleasures, which though they may be pleasing for a time, yet they will stir up God's indignation against them, and so will at last overwhelm their hearts with sorrow; And put away evil from thy flesh ; that is, abandon all fleshly lusts, and pleasures, let not the members of thy body be employed as weapons of unrighteousness in the service of sin, (And so as in the former clause the inward distempers of the heart, so here likewise the sins of the outward man are forbidden) Or, avoid those sinful pleasures which will at last wast thy strength, and ruin thy body, or bring the wrath of God upon thee. For childhood and youth are vanity ; that is, foolish, violently carried after pleasures that end in destruction, and subject to many corruptions; and besides, that age doth soon vanish and pass away.

CHAP. XII.

Vers. 1. REmember now thy Creator in the days of thy youth, &c.] Having in the latter end of the foregoing Chapter disuaded young men from youthful lusts, here he exhorts them to a constant fixing of their minds upon God, as a powerful means not only to restrain them from evil but also to quicken them in the doing of that, which God requires of them; and the argument that he useth to press them hereto is covertly couched in those words, thy Creator ; for 1. Because God made us, and we received our being from him, and so are wholly his; and 2. Because he hath given us such an excellent being, making us after his own image, enduing us with reason and understanding, that so we might know him and have a special interest in him; 3. Because he made all the creatures for our sake, and so all that we enjoy in the creatures we have from him, 4. Because by the same power whereby we were created, we are continually preserved, and 5. Because consequently he is able every moment to destroy us; therefore it is most equal that we should love, and fear and obey him, and consecrate our whole lives to his service, especially out youth, which is the first fruits of our years, the flower and beauty of our time, wherein we are able to do him the best service, all the faculties both of soul and body being then in their prime; And the rather also should men be mindful of doing this, because in youth, men are most apt to forget God, & as they then begin to frame their lives, so they are like to continue, in regard that being once accustomed to sin, they will hardly afterwards be brought to leave it, while the evil days come not, to wit, the days of old age, wherein men are subject to many and manifold miseries and sorrows, nor the years draw nigh, when thou shalt say, I have no pleasure in them, that is, wherein men grow weary of their lives, and are ever full of complaints. The drift of all that is here said is to show, that it is not fit that young men should put off the care of their eternal good till they come to be old, because old age being so full of infirmities and miseries, they will not then be able to do the good they have neglected in their youth, nor will scarce find freedom of spirit enough seriously and sincerely to mind the great work of repentance, and of making their peace with God; Nor is it fitting to over-burden that age with the bitter sorrow of repenting for the sins of youth, which is already unable to bear the heavy load of so many weaknesses and sorrows as it lies under; but rather that men should by the early piety of their youth, store up those graces and comforts that may allay the bitterness of their old age.

Vers. 2. While the Sun or the light, or the Moon or the Stars be not darkened ; &c.] Some Expositors conceive that by the light here is meant any artificial light, as the light of a torch or candle; But doubtless it is the light of the Sun that is here intended; and this I conceive is particularly mentioned, either the more fully to express how the Sun is darkened to old men, to wit, because they cannot discern the light thereof; or else because the light of the Sun is to be seen, when the body of the Sun cannot be seen, as in the twilight both of morning and evening, and when the Sun is covered over with clouds. And many Expositors do understand this of the blindness or dim-sightednesse of old men, to wit, that when old age comes that doth so darken men's eyes, that they can scarcely discern the light either of the Sun, Moon or Stars, it is dark with them even at noon day. And so also accordingly they understand the following clause, nor the clouds return after rain, that is, even when the heavens are clear (as they use to be after rain,) yet they are still cloudy to old men by reason of the darkness of their eyes, even the clearest air to aged men being duskish and misty; young men may have some distemper in their eyes and and yet recover their sight again, but old men's eyes are clouded without hope of ever seeing clearly again. But because the dimness of the eyes is mentioned in the following verse, therefore I rather think that by the darkening of the Sun and the light of the Moon and the Stars is meant, either 1. The weakening of the vigor of the superior and rational faculties of the soul, the understanding, judgment, memory and fancy, which do in old age become more dark and dull, then they were in men's youth; or else 2. The darkness of many and manifold miseries and sorrows that do constantly attend old age, to wit, that the prosperity and joy of their former days is then turned into affliction and sorrow, all their former comforts, both greater and less, do then fail them, they take no delight in those things wherein others do cheer and refresh themselves, but both by day and by night, they are in continual anguish and sorrow; which may seem the more probable, because usually in the Scripture prosperity and joy are compared to the Sun and to the light; see the Notes, Judge. 5.31. & 2 Sam. 23.4. and on the other side grievous afflictions, such as do swallow up all former joy and prosperity, are compared to the darkening of the Sun, Moon and Stars, as in Joel 2.10. The earth shall quake before them, the heavens shall tremble, the Sun and Moon shall be dark, and the Stars shall withdraw their shining, and so also, Isa. 13, 9, 10, 11. and in many other places. And accordingly also we may understand the following clause, nor the clouds return after rain, either 1. Of the vapors that do continually in old men ascend from the stomach to the head and brain, and the defluxions of rhewme and phlegm by the eyes, nostrils and mouth, which are as the showers of rain that fall from the head, to wit, that as in winter, though it rain very much, yet the sky is still overcast with clouds, the very rain that falls returning back vapors into the air, that do again fill the sky with fresh clouds, so in old men though there be a continual voiding of phlegm and rhewme, yet the defluxions that fall upon the breast and stomach do still send back to the brain matter enough to breed more; in young men after colds taken, rhewmes may be dried up, and so the brain may become dryer and clearer again; but in old men they continue always, and are never dried up; Or 2. As a Proverbial speech setting forth the continual succession of several diseases, pains, and miseries that come thick and threefold upon old men, without any intermission of trouble, even as in winter no sooner doth it leave raining, but presently the clouds gather again, whereas in summer after some showers of rain are fallen, the heavens are usually clear and bright again.

V. 3. In the day when the keepers of the house shall tremble, &c,] That is, The hands and arms shall shake with palsies; for these they are that are here called the keepers of the house, because therewith men keep off all hurt from the body and provide meat and clothing and all things necessary for the upholding and preservation of it. I know that by the keepers of the house, some understand the ribs, wherewith the vital parts within the body are fenced and secured from danger; and others the outward senses, or the head, where the senses are, as watchmen in a tower, and which do watch over the body for its safety, and give timely notice of any danger approaching; and others the inward faculties of memory, wisdom and understanding, which do indeed contribute much to the safe guarding of the body; and all these in old men may be said to tremble, because by old age they are much weakened and shaken. But the first Exposition is most proper; and the strong men shall bow themselves, that is, the legs and thighs, which are as the two strong pillars that bear the whole weight of the house of the body, according to that, Cant. 5.15. His legs are as pillars of marble, shall then fail them through feebleness; and shall stagger, crinkle and buckle under them; whence it is, that old men use to go with staves, that therewith they may help to uphold themselves. This also some understand of the back, which is indeed the strongest part of the body for the bearing of burdens, and doth usually bow in old age; But because Solomon speaks of the strong men in the plural number, and the legs do indeed bear up both the back and its burdens, I question not but it is meant of the legs and thighs, wherein very much of the strength of men doth lie; according to that of the Psalmist, He delighteth not in the strength of an horse, he taketh not pleasure in the legs of a man, Psal. 147.10. and the grinders, that is, the teeth, or more particularly those teeth which we more especially call the grinders, dentes mol • res, the great jaw-teeth, shall cease to chew their meat, because they are few, because they rot and fall out, and when the teeth in one jaw are gone, those in the other jaw that were right against them are of no use; Or, if we read this clause as it is in the margin of our Bibles, and the grinders fail, because they grind little, then the meaning is, that the teeth are not employed as formerly they have been, both because being worn out, and becoming weak and loose, they are of little or no use, as likewise because in old age men have but little appetite to their meat: and those that look out of the windows be darkened, that is, the eyes that look out through the eye-lids wax dim. Some by the windows through which the eyes look out understand the spectacles, which aged men because of the weakness of their eyes are wont to use; and others that christalline humor that is in the eyes; But the most understand thereby the eye-lids, or the holes of the scull through which the eyes look forth, of which the Prophet makes mention, Zach. 14.12. and their eyes shall consume away in their holes.

Vers. 4. And the doors shall be shut in the streets, &c.] Very many Expositors understand this first clause literally, 〈◊〉 wit, that in old age men are wont to shut up themselves within doors because of their many infirmities, not stirring forth into the streets or into any place of public meeting, where the younger sort delight to be; yea and some conceive that in the following clause, when the sound of the grinding is low, there is a reason given why old men stir so little abroad, but keep themselves still within doors, namely, because eating so little through weakness of appetite and digestion, their strength is so far impaired thereby, that they are not able to go forth to follow their business as in former times, nor are fit to eat at other men's tables, but only at home where such meat may be provided for them, as they are able to master. But because all the other expressions in this description of old age are understood allegorically, as allusions to some decays in the house of the body, it cannot be with any probability thought, but that this must be understood so likewise. And therefore indeed the most understand this also figuratively; though in applying the particulars they are very various; for some by the doors shut in the streets, understand all the outward senses and the organs thereof, by which the good that is in all outward objects is conveyed unto the soul; which in old age are obstructed and decayed: others more particularly the eye-lids, which in old men will through weakness be shriveld and hang down over the eyes; and others the ears, which in old age are stopped and grow deaf; and this they judge the more probable, because in the following words, when the sound of the grinding is low, they conceive there is also an allusion to two bones in the inside of the ear, that are the cause of hearing, whereof the one stands still, and the other moves like the two stones of a mill. But most ordinarily this clause is understood of the difficulty of old men's speaking or swallowing their meat; And accordingly by the streets, they conceive are meant those passages, whereby the air is conveyed to the lungs, and returned back again by men in their breathing, and whereby the meat is conveyed to the stomach, the throat, and the wind-pipe, and so also by the doors in the streets, the mouth or the jaw-bones without, or the two lips, which David indeed calls the door of his mouth, Psal. 141.3. Set a watch, O Lord, before my mouth, and keep the door of my lips, by which both meat and air enters that is conveyed inward; as likewise within, that epiglossis in the larinx, which doth open and shut seasonably to cover the wind pipe; and these are said to be shut in old men, either because through weakness they eat so little, being scarce able to open their jaws to receive their food, and much less to chew any harder meat being also forced to keep their lips close, lest for want of teeth, as they roll it to and fro, it should slip out of their mouths; or because old men, by reason of the decay of the lungs, the shortness of their breath, and the stopping and weakening of the instruments of speech are not able to speak so loud, so clearly, readily and plainly, as when they were young. And this last Exposition many Expositors do the rather follow, because the teeth do contribute so much both to the speech and the swallowing of the meat, of whose grinding Solomon seems clearly to speak in the following clause, when the sound of the grinding is low, to wit, because the teeth stand thin and loose in old men, and for the most part they chew their meat with their gums, and so the grinding can hardly be heard, and he shall rise up at the voice of the bird, that is, the old man, being weary of his bed through infirmities and aches, shall rise with the Lark, being up as soon as the earliest of birds are singing: or, he shall scarce ever sleep so soundly, but that the crowing of a cock, the chirping of a sparrow, the chattering of a swallow, or the singing of any small bird early in the morning will presently waken him, and so he shall rise out of his bed, or at least rise up in his bed some way to ease himself, and all the daughters of music shall be brought low ; and the meaning is, either 1. That old men are not affected with music, as not being able to discern and to judge of the distinction & harmony of sounds, as old Barzillai said of himself, 2 Sam. 19.35. can I hear anymore the voice of singing men and singing women? (and if we understand this clause so, then by the daughters of music are meant, either the ears that delight in music naturally as children delight in their parents, which are said to be brought low, because they grow deaf, or at least lose much of their exquisite sense in judging of music: or else all kind of music whether of voices or instruments, which may be said to be brought low, or abased, because old men regard them not;) Or 2. That old men are not able to sing, as formerly they have done. And then by all the daughters of music are meant all the natural organs and instruments of singing, as the lips, the teeth, the wind pipe, the lungs, &c. which are said to be brought low, because they fail old men, some being weak and some wanting, as in an old untunable instrument.

Vers. 5. Also when they shall be afraid of that which is high, &c.] That is, say some, they shall go stooping downward, as if they were afraid, lest something on high should hit them. But rather the meaning is, that in old age men are afraid, either, first, to go up any high steep hills, stairs, or ladders, because of the faintness and unweild • nesse of their bodies, the stiffness of their joints, and the shortness of their breath; or, secondly, to go or stand upon the top of any high places, when young men are venturous and bold, yea or so much as to look upward towards such high places, because of the giddiness of their heads; yea, and thirdly, they are wont to be afraid of every knobby hillock, or stone, or clod that lies in their way, lest they should stumble at it. Which is farther amplified in the following clause, and fears shall be in the way ; that is, they shall go slowly, and tremblingly, as if they were afraid; or rather, where ever they go they shall go in fear; Being through age feeble and unwieldy, and unable to help themselves, they are afraid of stumbling, slipping and falling, or they are afraid lest any dog or other creature should run against them and cast them down, or lest they should be justled down or hurt by people that go up and down hastily and carelessly; be their way never so smooth and plain, they will be still fearful of some evil or other that may befall them: And the Almond tree shall flourish ; that is, their heads shall suddenly be as white with gray hairs, as the almond-tree is, when it blossoms: for to the almond-tree, Solomon compares the hoary head of the old man, rather then to any other tree, either because it useth to be full of blossoms, and the blossoms thereof are very white, or because it floureth and flourisheth betimes, as some say in January, before other trees, (whence it was that by the appearance of the rod of an almond-tree, Jer. 1.11. the suddenness of the Judgment, that was coming upon God's people, was fore-shown to the Prophet, and so as the blossoming of the Almond-tree was a sure sign of the springs fast approach, so the gray hairs of the old man, those Church-yard flowers, as some have called them, are fore-runners of death: And the grasshopper shall be a burden ; that is, the lightest thing that is, shall be such a burden to them, that they shall be impatient of bearing it; Or it may be understood as an allegorical expression, signifying that in old age, their legs and other limbs shall become lean, and dry, and withered, like those of the grasshopper, and so become a burden to them: And desire shall fail ; that is, the desire of meat, and drink, and marriage, yea the desire of all those pleasures, wherein they much delighted whilst they were young, shall then leave them. And because these last decays of old age mentioned hitherto in this verse, are such as betide men in their decrepit years, when they are almost at their journeys end, therefore doth Solomon here add the following words, Because man goeth to his long home ; that is, to the grave, (whereinto old men seem to have set one foot already) or to his eternal state after death, wherein the dead must continue as long as this world lasts, until the day of the general resurrection, and not flit about from one place to another, as they did whilst they lived here upon the earth: And the mourners go about the streets ; that is, kindred and friends shall go weeping in the streets, because of the sad condition wherein the dying man lieth; Or, they shall with great solemnity and with the attendance of many mourners carry his body through the streets to his grave; And amongst these mourners such are to be included, as were wont in former times to be hired to make lamentation at funerals. See the Note, Job 3.8.

Vers. 6. Or ever the silver cord be loosed, or the golden bowl be broken, &c.] Some understand this verse also literally; to wit, that by the silver cord, and the golden bowl, here is meant all kind of chains, and bracelets, and rings, and jewels of silver and gold, wherewith the richer sort both of men and women are wont to adorn themselves: And so likewise in the following words, or the pitcher be broken at the fountain, or the wheel broken at the cistern, under those terms of the pitcher at the fountain, and the wheel at the cistern, they conceive all requisite provisions and accommodations for the support and well-being of this present life are comprehended, both such as are more obvious and easy to be gotten, even as a man by stooping down at a spring may presently fill his pitcher with water, and likewise such as cannot be attained without some more labor and cost, as when water must be drawn up by a wheel from some deep well; And so they conceive the drift of this place to be as if Solomon had said, Remember now thy Creator in the days of thy youth, before first old age, and then immediately death seizeth upon thee, when all thy goodly and precious ornaments will be looked upon as broken, worthless things, and thou wilt cast them away, as not worth the minding; yea when the most needful helps and commodities of this life will be to thee as if they were not, because thou canst not make any use of them. But then again others hold, that Solomon doth here still proceed to set forth under these allegorical expressions, how man is at last dissolved by death, after old age hath by degrees weakened and wasted the vital parts of the body; for to this purpose they conceive, that the life of man is here compared to a fountain, from whence water is taken up by a pitcher, or drawn up by a wheel, a bucket, a cord, or a chain, to be poured into a cistern; and so the drift of these words to be only this, that as when these things are broken at a well, there is no more drawing up water thereby; so when the vital parts in a man, that should convey nourishment and life and sense and motion to all the body, which is the cistern, are broken and made useless, there is no hope that life should any longer continue. Yea and besides the most of Expositors do more particularly apply the several particulars here mentioned; as 1. By the silver cord that is loosed, may be meant the pith or marrow of the back-bone, which comes from the brain in the back part of the head, and so is drawn along as a cord quite thorough the back-bone to the very bottom of it, only at the four and thirty joints of the said bone, it seems to be tied together with so many links or knots; which, because it is white, or is included in a smooth, bright skin, like to silver, is therefore called the silver cord ; yea and this may be extended also to the nerves, which thorough the several joints of that bone do shoot forth (as the shaggy threads of this cord) and spread themselves thorough the body, and are the instruments of sense and motion, and appear like so many white strings in the flesh. And now because when this marrow of the back-bone, together with the nerves, the branches of it, become lax and loose by cold humors from the brains, men are usually taken with the dead palsy; hence this expression seems to be taken, Or ever the silver cord be loosed. 2. By the golden bowl broken, may be meant the heart, which because of the blood and spirits it contains, may be compared to a golden bowl ; or rather the skull or brain-pan, or that thin membrane or sinewy skin, compassing the brain like a swaddling-clothe, or the inner rind of a tree, which is usually called the Pia mater : It is called a bowl, because it is round, and a golden bowl, because it contains the brain, which is such a precious part of man's body, upon the safe-guarding whereof the life of man doth so much depend. And because these, the heart and the brain, are the principal vital parts in man, therefore when men die, this golden bowl is then said to be broken. 3. By the fountain here may be meant, either the head which is the fountain of the animal spirits, sense and motion; or the heart, which is the fountain of blood and vital spirits. And 4. By the pitcher at the fountain, and the wheel at the cistern, are meant those instrumental parts, which convey nourishment, life, sense, and motion into the body, which is the cistern; as those milky veins in the Mesentery, which (after the digestion of meat in the stomach, and the discharge of it from thence into the small guts) do draw into them the concocted chyle, and convey it by a peculiar vessel, called Ductus chyl • Thoracicus, into the mass of blood, which together with the blood is carried to the heart; and 2. the arteries, whereby the blood, together with the vital spirits, is discharged from the heart into all parts of the body, to give life, heat and nourishment to the whole; and then the veins do again return it to the heart, and the arteries do again return it to every part of the body by a perpetual circulation (in regard whereof these instruments of life, may the more fitly here be compared to a Wheel, that is always turning round) and 3. the nerves or sinews, by which from the brain, (where the vital spirits, brought by the arteries from the heart to the brain, are digested and turned into animal spirits) the animal spirits, which give sense and motion, are carried forth into all parts of the body. And all these are said to be broken, when they loose their drawing and distributing virtue, and so blood and spirits, and heat, and sense, and motion do all fail in the body. Some I know would have the pitcher broken at the fountain, to be the bladder, when the urine ceaseth to issue from thence according as in an orderly way it useth to do; and so likewise the wheel, broken at the cistern, to be the lungs, which are as a wheel, transmitting the air in and out, up and down, and may be said to be broken, when they come to be taken off from their motion. But the former application of these figurative expressions, I conceive is most proper.

Vers. 7. Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it. ] To wit, That it may appear before God's tribunal, by him to be sentenced either to heaven or hell. Or, the meaning may be, that the soul returns to God, to live forever with him in heaven: for, say some Expositors, because Solomon is speaking here to the people of God, therefore he speaks of the state of the soul after death no otherwise then as passing presently to heavenly glory. However, the drift of Solomon in mentioning this is to show, that therefore it behooves men whilst they live and are in health to provide for eternity, because when once the soul and body are parted, there remains then nothing but judgment.

Vers. 8. Vanity of vanities (saith the Preacher) all is vanity. ] As if he had said, And hereby, as by all likewise that I have formerly said, it appears to be most unquestionably true, which I said at first, that all things under the Sun are exceeding vain, yea vanity it self. See the Note, Chap. 1.2.

Vers. 9. And moreover, because the Preacher was wise, &c.] The drift of these words is to encourage men very attentively to read, and regard, and give credit to this book, to the due consideration of the Author, the Penman of it; 1. Because he was a man upon whom God had conferred a high degree of wisdom above other men, see 1 King. 4.29, 30, 31. and withal, when he wrote this book, a true penitent, and reconciled to the Church, both which are comprehended in these words, because the Preacher was wise ; see the Note, Chap. 1.1. 2 ^lie , Because he still taught the people knowledge ; that is, he was one that was still taking every opportunity to inform his people in the knowledge of things, thereby approving himself both truly wise and truly penitent; and the more himself increased in wisdom, the readier he was to teach others (for so the words may be read, as our Bibles have it in the Margin, And the more wise the Preacher was, he still taught the people knowledge. ) 3. Because he was very exact in marking well what he received from others, and what he gathered from his own study and observations, and in weighing and pondering well everything that he wrote, and did with much diligence use all means for the informing of himself in those things which he sought to know, all which is implied in those words, Yea he gave good heed and sought out: And 4. Because he had formerly given proof of his great wisdom and his desire to profit others in the Proverbs which he had composed, digested into order, and published for the good of the Church, And set in order many Proverbs ; see the Note, Pro. 1.1.

Vers. 10. The Preacher sought, &c.] Here Solomon commends this Book to men from the nature and quality of the doctrine therein contained; The Preacher sought to find out acceptable words, or, as it is in the Hebrew, words of delight ; that is, he labored both by study and prayer, to write those things that would because of great delight to those that were able truly to judge of them, wholesome and profitable doctrine, such things as were worthy of all acceptation, 1 Tim. 1.15. and that would yield real refreshing and comfort to men's souls, and withal delivered in such expressions as might also delight the readers: And that which was written was upright ; that is, it was not written to flatter men, or to tickle a carnal ear and fancy, nor any otherwise to please men, then as might be for their spiritual benefit and edification: it was written in sincerity, without favoring men in any corrupt way, and to make men upright in all their ways; See the Note, Pro. 8.8. Even words of truth ; that is infallibly certain, and free from all error and falsehood.

Vers. 11. The words of the wise, &c.] Here Solomon commends his doctrine (and so occasionally and consequently the doctrine of all other divine and sacred Writers) from the virtue, efficacy and authority thereof, The words of the wise ; to wit, the Penmen of the Scripture, that were infallibly inspired by the only wise God, and those that from thence do instruct men, to make them wise unto salvation, are as goads ; that is, sharp and pungent, to awaken and rouse up the drowsy, to attend to what is taught them, to pierce men's hearts with godly compunction and sorrow for sin, and with fear of God's wrath, (as it is said of the Jews, that upon the hearing of the Apostles preaching they were pricked in their heart, Act. 2.37.) to reduce those that are gone astray, into the right way, and to quicken and stir up those that are dull and sluggish, by exhortations, promises and threatenings, by fear of punishments and hope of reward, to be still proceeding forward in the way of well-doing, yea with alacrity and liveliness to run the way of God's commandments; not flattering men in their sins, nor tickling their itching ears, but, as the Apostle speaks, Heb. 4.12. Quick and powerful, and sharper then any two-edged sword, piercing even to the dividing asunder of soul and spirit; And as nails, whereby is meant, either, 1. such stakes or pins, wherewith shepherds do fasten their hurdles or sheepfolds, by driving them into the ground, that so their sheep may in those enclosures be kept in together, and then this implies the efficacy of the words of the wise, to keep men from going astray after false doctrines, and sinful courses, and to retain them in the unity of one and the same faith, and in mutual love one to another; or 2. the nails, wherewith Carpenters and others do fasten their work together, implying likewise the efficacy of the Scripture to pierce and enter into the souls of men, to make them stediast, constant and immovable in the ways of truth and righteousness, to unite them to God, and to Christ, and in mutual love one to another; fastened by the Masters of Assemblies ; that is, the Penmen of the Scripture, and others that are sent forth to be teachers in the Church, whose work it is to drive in these nails, by exhortation and faithful application, and to fasten them so in men's hearts, that they may never be plucked out again; and who are therefore called the Masters of Assemblies, because God hath authorized them to call the holy Assemblyes, Act. 6.2. and to be spiritual Rulers in his Church, Heb. 13.17. Which are given from one Shepherd ; to wit, God in Christ, the chief and supreme Shepherd of our souls, Joh, 10.11. 1 Pet. 2.25. & 5.4. (so called here in pursuance of the former metaphor of goads and nails, whereby heardsmen do prick forward their oxen, and shepherds do fasten their sheep-pens.) who hath been in all ages the only teacher of his Church, in regard that it was he that by his Spirit did infallibly guide the Prophets and Apostles, and other holy men of God in writing the Scriptures, 2 Pet. 1.25. & 1 Pet. 1.11. and he it is that hath in all ages given the Church Pastors and Teachers, to show them the way of life, Jer. 3.15. & Eph. 4.11. furnishing them with gifts, and assisting them by his Spirit in the faithful discharge of their calling and work.

Vers. 12. And further, by these, my Son, be admonished, &c.] That is, By these holy instructions contained in this book, wherein the whole duty of man is briefly delivered in a few words; or by these and other the writings of the wise Penmen of the Scriptures, be informed and warned wherein to seek for true bliss and happiness, not by seeking after and setting thy heart upon the vain perishing things of this world, but by a quiet dependence upon God's providence here, in a comfortable enjoyment of the portion that God hath here allotted us, and serious seeking of those things that are eternal.

Of making many books there is no end, and much study (or, reading) is a weariness to the flesh ] That is, It wasteth and weareth away men's strength, heating the brain, consuming the spirits, and drying up the moisture of the body, and so makes their reading and study irksome and tedious to them: The scope therefore of Solomon in this whole verse seems to be either, 1. To show that he could have expressed that which he hath written in this book far more largely, many books might have been written of this subject; but that he considered that much reading is wearisome, and that this which he had delivered briefly would be sufficient to inform men of the truth herein contained; or 2. to persuade men to content themselves with the directions given here, and in other books of the holy Scripture, without seeking any further, and that because, if men should look into other human writings to learn how true happiness is to be attained, they might weary themselves with endless toil and labor, the books being so infinite, and the opinions of men therein so different, but never reap any profit or satisfaction hereby, as to this enquiry; and that because these are the perfect rule of faith and manners, so that only in these and such other books as are agreeable to these, and grounded on these, the way to the attainment of true happiness is to be found: Or 3. to invite men to the reading of this and other parts of the Scripture, which teach men the way to life eternal, rather then other human books concerning other sciences, which may distract the mine and weary the body, but cannot yield that full satisfaction, which from these divind writings may be attained.

Vers. 13. Let us hear the conclusion of the whole matter, &c.] That is, of all the foreguing discourse, concerning the vanity of all earthly things, & concerning the attainment of true happiness. That which may be drawn from all that hath been said, and that whereto all that hath been delivered tends, the sum and substance of all may be comprised in these two short directions, (wherewith I may therefore well end this book, there being no need of adding anything more) Fear God and keep his Commandments ; This is a short abridgement of all that is required to make a man truly happy: under which we must know that faith in Christ is necessarily comprehended, because it is by faith in him, that the love of God to us is shed abroad in our hearts, whereby our hearts are purified, and we are brought to love and fear God, and so to endeavor sincerely to keep all his commandments: for this is the whole duty of man, or as it is in the Hebrew, the whole of man. In this the whole safety and happiness of man doth consist; After all the enquiry that can be made, this will be found to be the sum of all the means that can be used for the obtaining of true happiness.

Vers. 14. For God shall bring every work into judgment, &c.] To wit, At the great day of Judgment, whereof Solomon had made mention before; see the Note, Chap. 3.17. every work of man shall then be examined, and sentenced, there will be no avoiding it; With every secret thing, whether it be good, or whether it be evil ; to wit, not only those actions of men which were done so privately and closely, that there was never any notice taken of them by others, but also the thoughts, affections and intentions of men's hearts, which are known only to God. And this is added here as a strong motive of the foregoing Exhortation, to fear God and keep his commandments.

CHAP. I.

Vers. 1. THe song of songs, which is Solomon's ] That is, Which was composed by Solomon; see the Note, Pro. 1.1. to wit, either after his repentance, when he came to see the vanity of all earthly things, as is set forth in the book of Ecclesiastes; or else before his fall, which may seem the more probable, because it is said in general, that then he made his songs, 1 King. 4.33. It is clearly a Pastoral marriage-song, or a song of espousals or betrothings, much of the same nature with the 45 Psalm, which is therefore called, A song of loves, see the Note there. Only this is composed in the way of a Dialogue, where the Speakers are the Bridegroom and the Bride, (represented in the quality of a shepherd & shepheardess, or a Country damosel) and the Bride-men and Bride-maids, the friends of the Bridegroom, and the companions of the Bride. Very probable it is that Solomon composed this song upon occasion of his marriage with Pharaohs daughter, because there are many passages in this song which do so clearly allude thereto, as where the Bride is called the Shulamite, as if one should say, the wife of Solomon, and is compared to the horses in Pharaoh's chariots, chap. 1.9. and where the Bridegroom is so often called by the name of Solomon, or at least compared to Solomon, as Chap. 3.7, 9, 11. but especially because Solomon, as in many other regards, so also more particularly in that his marriage with Pharaohs daughter, who being a stranger by birth, became a Proselyte, was a most excellent type and figure of Christ, admitting the Church of the Gentiles, as his Spouse, into the nearest fellowship and communion with himself; see the Notes, Psal. 45.9, 10. But yet that it cannot be literally understood of Solomon and his wife, the daughter of Pharaoh, or any other particular woman, is evident, because though the Bride be sometimes termed the daughter of a Prince, chap. 7.1. yet elsewhere she is represented as some Country damosel, that is Sun-burnt, set to keep the flocks, and to watch the vineyards, Chap. 1.6, 8. and that was beaten and wounded by the watchmen of the City, Chap. 5.7. which are passages that do in no wise suite with one that lived in the state of a Queen; yea it were absurd and ridiculous to think, that Solomon's wife should be compared to a company of horses in Pharaohs chariots, her head to Carmel, her eyes to fishpooles, and her nose to the tower of Lebanon, &c. chap. 7.4, 5. Such expressions are no way comely for any but a spiritual Bride. And indeed the Bridegroom is here described to be a King of that transcendent Majesty and glory, as is proper to none but only to Christ, and the Bride is set forth by such rare beauty and glory, as can belong to none but the Church, the Lambs wife, Revel. 19.7. And therefore the drift of this song is prophetically to set forth the near conjunction, and the exceeding great love that is between Christ and his Church, and so by consequence and secondarily between Christ and every faithful soul, and that under the metaphorical expressions of a Shepherd-Bridegroom and his Bride, though not yet married together, but only contracted and espoused. And indeed the Scripture doth frequently elsewhere speak of Christ in these figurative expressions, 1. of a shepherd, as Joh. 10.11. I am the good shepherd, and Heb. 13.20. where he is called, The great shepherd of the sheep: and 2. of the Churches Husband or Bridegroom, as Isa. 54.5. Thy maker is thine husband (the Lord of hosts is his name) and thy redeemer, the holy one of Israel, & 62.5. As the Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee ; see also Hos. 2.16, 19, 20. & Joh. 3.29. And this sufficiently discovereth the vanity of that scruple which some have made, whether this Song were written by divine inspiration, because the name of God is nowhere mentioned in it, and because no passage in this song is cited in any place of the New Testament; for besides that the same may be said of the book of Esther (see the Note, Esth. 1.1.) considering the whole book is carried in this figurative and allegorical strain, it is sufficient that God in Christ is here set forth by that name that is most suitable hereunto, to wit, the Churches Beloved; and there are many expressions in the New Testament that seem clearly to have been taken from those conjugal expressions that are used here. As for this Title, The song of songs, this song is so called, not so much to imply, as some would have it, that it is a song that consisteth of many songs, as to set forth the excellency of it, that it is the chief and most excellent, not only of those thousand and five songs, which were composed by Solomon, 1 King. 4.33. but also of all the other holy songs recorded in the Scriptures, yea indeed the chiefest of all songs, that either then had been or should hereafter be written; and that because it celebrateth the chiefest and highest of all mysteries, to wit, the love, the union and communion that is between Christ and his Church, more amply and fully then any other doth, as likewise because of the exquisite elegancy of those figurative resemblances under which this spiritual mystery is expressed; even as upon this account the most holy place in the Tabernacle and Temple was called, The holy of holies, and Christ, who is the chief subject of this song, is called, King of Kings, and Lord of Lord's, Revel. 19 16. Whereupon the ancient Jews have compared the book of the Proverbs to the outward Court of the Temple, Ecclesiastes to the holy place, and this Song of songs to the holy of holies; as esteeming it a treasury of the most high and sacred mysteries of holy Scripture.

Vers. 2. Let him kiss me with the kisses of his mouth, &c.] The Bride, the Church doth here abruptly, as it were out of impatience of love, and a holy impotency of concealing her inflamed affections, break forth into this exclamation concerning her beloved, the Lord Christ, who had before made love to her; and had drawn thereby her affections to him, (which is that the Apostle saith, 1 Joh. 4.19. We love him, because he first loved us ) whence it is that she adds in the next words, that she had already tasted his love to be better then wine. It may be taken either as breathing forth her desires in a wish by her self, or else as speaking to her Bride-maids (as indeed she doth afterward, ver. 5. I am black, but comely, O ye daughters of Jerusalem, ) and that as in the person of one ready to faint, that rejects the wine and odoriferous ointments, with other cordials, tendered by her companions for her refreshing, and making known, that nothing will satisfy her but the love of her beloved; as indeed such is the affection of every faithful soul to Christ, that slighting all earthly comforts, they count them as nothing in comparison of the spiritual expressions of his love. And observable it is, that out of the strength of her desires after him, she speaks of Christ in the third person, and that indefinitely, not expressing who it was of whom she speaks, Let him kiss me, &c. (even as Mary Magdalene did, when she was transported with grief, missing Christ in his grave, Joh. 20.15. Sir, If thou hast borne him hence, tell me where thou hast laid him, not naming who it was of whom she spake) as taking it for granted, that this was well known, that she loved, and minded, and desired none but her beloved. But what is meant here by the kisses of his mouth? I answer; Kisses are mentioned in the Scripture as pledges and incentives of love, Pro. 24.26. Every man shall kiss his lips that giveth a right answer: see Luk. 7.45. & 1 Pet. 5.14. And therefore in all ages at the meeting of friends they used to kiss one another, as we see it was at the meeting of Joseph and his brethren, Gen. 45.15. and at the meeting of Moses and Aaron, Exod. 4.27. and so likewise when after some offense they were reconciled, as we see in Esau's kissing Jacob, Gen. 33.4. and David's kissing Absalom, 2 Sam. 14.33. And so their kissing was an outward token and pledge of that tie of love whereby they stood bound one to another, and an intimation of their desire that their very souls might be knit and united together. And hence it is that many Expositors hold, that with respect to the Church in the time of the Old Testament, these words do set forth the Churches longing desires after the Incarnation of Christ, namely, that he would no longer absent himself from her, only sending to her by his Messengers and Ministers, whether Angels or Prophets, as at sundry times and in divers manners he had done, Heb. 1.1. but that he would come unto her himself being manifested in the flesh, and by himself make known to her the glad tidings of the Gospel. And indeed never was there such an union betwixt God and man, nor such a manifestation of God's love to man, as there was in the Incarnation of Christ, Joh. 3.16. Rom. 5.8. And therefore the faithful in the Old Testament, that did only see the promises a far off, Heb. 11.39. did earnestly long after Christ's presence in the flesh, and that clearer light which was to shine forth in the Ministry of the Gospel. Luk. 10.24. I tell you, that many Prophets and Kings have desired to see those things which ye see, and have not seen them: But I rather conceive that the words are to be understood more generally, as an expression of the longing desires of the Church in all ages, and consequently of every faithful soul, that Christ, who had contracted her to himself as his Spouse, (the full accomplishment whereof in marriage is deferred unto the taking of her up into his fathers house in heaven,) would in the mean season give her, not one, but many pledges of his love, not the kiss, but the kisses of his mouth (for there is no measure nor satiety in this love) to wit, more and more clear and full manifestations and assurances of his conjugal love and affection to her, and of his being reconciled to her (for in this life there are sometimes some estrangements betwixt Christ and his Church,) that she might be more nearly united to him, and enjoy the more intimate approaches of his presence, and more and more delightful communion with him; but especially that this might be done, by speaking to her in the Ministry of the Gospel, and by the sweet breathings of his Spirit thereby into her heart, applying the comfortable doctrines of peace and salvation therein contained, (opposed to the severe rebukes of the Law) to her heart and conscience, whereby she might come to have the more feeling of his love to her; for indeed sweet and pleasing words are in the Scripture called kisses, Pro. 27.6. Faithful are the wounds of a friend, but the kisses of an enemy are deceitful: And observable it is to this purpose, that she doth not say, Let him kiss me with the kisses of his lips, but with the kisses of his mouth ; for the kisses of his mouth are not dumb expressions, but vocal and lively declarations of his love in the Gospel, graciously and powerfully applied by the Spirit to the heart and conscience. Yea and this may be extended also to the Churches desire of beholding Christ face to face in heaven.

For thy love is better then wine. ] From the excess of the Churches affection to Christ it is, that having spoken of him in the third person, Let him kiss me, &c. suddenly she turns her speech to him, as if he were present, (all being here full of pathetical expressions,) For, saith she, thy love is better then wine ; that is, the sense and feeling of thy love is more profitable and pleasing, more sweet and delightful, then all earthly delicates, and creature-comforts. Wine maketh glad the heart of man, Psal. 104.15. & Eccles. 10.19. it maketh those that are of heavy hearts to forget their affliction, poverty, and misery, Pro. 31.6, 7. and that because it doth increase, warm and refine the vital spirits; but now the apprehension of Christ's love, wrought in the heart of believers by the graces and comforts of his Spirit, doth far more cheer and revive their souls, and enflame them heavenward, causing them to forget all the fears and griefs wherewith the guilt of sin and terrors of the Law had formerly imbittered their spirits. Whence it is that the manifestation of God's love thorough Christ in Gospel-Ordinances is termed, Isa. 25.6. A feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.

Vers. 3. Because of the savor of thy good ointments, &c.] In these words there may seem to be an allusion to a custom, very usual in those Eastern Countries, that Bridegroom's used to anoint themselves with sweet ointments; And because it is unquestionable, that by Christ's good ointments here are meant the gifts and graces of God's holy Spirit, which were superabundantly conferred upon him, Joh. 3.34. God giveth not the Spirit by measure unto him, and whereby he was anointed to be the King, Priest, and Prophet of his Church, Isa. 61.1. The Spirit of the Lord God is upon me, because he hath anointed me to preach good tidings unto the meek, &c. see the Note also, Psal. 45.7. Therefore by the savor or smell of his good ointments, must needs be meant the discovery of these his gifts and graces, in the transcendent holiness of his life, his divine teaching and miracles confirming the same, and all the good he did for his people whilst he lived upon earth, Act. 10.38. together with the sweet refreshing content and delight, which they yielded to the souls of those that had any spiritual sense or discerning in them. And accordingly also we must understand the following words, Because of the savor of thy good ointments, thy name is as ointment poured forth ; for hereby must needs be meant, either, 1. that because of the sweetness of these gifts and graces of his Spirit, the very naming of him, or the hearing him named, was as delightful to her, as the smell of some precious ointment when it is poured forth. And it may be also there might be some allusion herein to that name the Messiah, or the Christ, which is by interpretation, the Anointed: that name which is above every name, Phil. 2.9. And concerning which it is said, Act. 4.12. that there is none other name under heaven given amongst men, whereby we must be saved ; or 2 ^lie , that his name, that is, he himself (see the Notes, Psal. 5.11. & 20.1.) was as ointment poured forth, both because his gifts and graces are from him poured forth upon all the faithful, Joh. 14.16. according to that promise, I will pour out my Spirit upon all flesh, Joel 2.28. and by the renewing of the holy Ghost, which he shed on us abundantly, Tit. 3.5, 6. the broken hearts of Christians are healed, their souls are strengthened, refreshed and comforted, as men are in their bodies by precious ointments, and they are consecrated, as Kings, and Priests, and Prophets unto God, as likewise because hereby the faithful do take exceeding delight in Christ: or 3. that because of these his precious gifts and graces, his name, that is, the communicating of the knowledge of Christ by the Gospel, and the miracles wrought by them that preached the Gospel, Act. 9.15. yields very sweet refreshing delight to the hearts of believers, and causeth his fame to be spread abroad from place to place far and near; according to that of the Apostle, 2 Cor. 2.14. Thanks be unto God, which maketh manifest the savor of his knowledge by us in every place.

Therefore do the Virgins love thee. ] To wit, Because of the sweetness of thy graces, and the discovery thereof by the Gospel, which makes thy fame to be renowned all abroad. And by the Virgins here, as most conceive, is meant the Spouses Bridemaides or companions, namely, either, 1. particular Churches, 2 Cor. 11.2. or else more particularly, all true Believers, as it is explained, ver. 4. who do own the Church Catholic as their mother, and do honor her, and attend, as it were, upon her in comely order, as Bride-maids do upon the Bride, and do love Christ for his graces, 1 Pet. 1.8. for these are termed Virgins, and said to follow the Lamb whither soever he goeth, Rev. 14.4. for which see also the Notes, Psal. 45.9, 14.

Vers. 4. Draw me, we will run after thee. ] This again is, I conceive, spoken by the Church to Christ, as in the person of a betrothed damosel, that lying in a languishing condition, refuseth to be lifted up and cheered by her companions, but calling as it were to her beloved, makes known that it was in his power to draw her so, that she, and her companions too, should presently run after him. Now the Church, and every faithful soul, may be said to be drawn by Christ, partly by Christ's redeeming her to himself; of which also some understand that of our Savior, Joh. 12. 32. And I, if I be lifted up from the earth, will draw all men unto me. (And if this should be intended, the words may be taken, as the desire of the Church in the days of the Old Testament, that Christ would come and accomplish the work of their redemption) but especially by the Spirit of Christ revealing himself and his love to her, and thereby persuading and causing her to follow after him in the ways of faith, and love, and new obedience; according to that, Joh. 6.44. No man can come to me, except the father, which hath sent me, draw him ; which is that drawing of which the Lord speaks, Jer: 31.3. I have loved thee with an everlasting love; therefore with loving kindness have I drawn thee: and again, Hos. 11.4. I drew them with cords of a man, with bands of love. And indeed, by reason of the weight of that carnal corruption which remaineth in the best, which doth continually clog them, and makes them listlesse, lazy and slow of heart in following after Christ, Mat. 26.40. the faithful stand in need to be drawn, not only by the first grace whereby their hearts are changed, but also by a continual supply of grace, to enable them to withstand all the oppositions they meet with in their way; And when they are effectually drawn hereby, then they run after Christ amaine; see Psal. 119.32. according to the direction of his word, and the pattern which himself hath set them; yea and they draw others to run along with them.

The King hath brought me into his Chambers. ] Here the Church turns her speech again to her companions; and that to show, that it was no wonder though she so earnestly desired communion with Christ, having formerly received so many clear discoveries of his love, and having been so exceedingly refreshed thereby. Nor is it any wonder that the Church, being represented in this song as a Country damosel or shepheardesse, should term her beloved, The King, since it is usual with Lovers, even of the meaner sort of people, to please themselves with such expressions as these, My Brother, my Lord, my King, when they speak of their beloved ones, thereby to show how dearly and highly they esteem them: The king hath brought me into his chambers ; to wit, his treasuries and store-houses, or his chambers of presence, his bed-chamber, or closets: And by these his chambers, here may be meant, • . the holy Scriptures, and the assemblies of God's people for holy and religious services, and particularly the preaching of the Gospel there; and that because by these Christ doth peculiarly reveal to his Church, and the faithful members thereof, himself, and all his secret counsels, Psal. 25.14. The secret of the Lord is with them that fear him, and so also, 1 Cor. 2.9, 10. & Mat. 13.11, 12. they know the mind of Christ, 1 Cor. 2.16. and he doth there discover to them all the hidden treasures and mysteries of grace; there they enjoy familiar love, amiable conference, and conjugal communion with the Lord Christ, and so are filled with his graces, and bring forth fruit unto God, Rom. 7.4. yea there he affords them, not only secret counsel, Psal. 25.14. but also secret protection, Psal. 27.5. In the time of trouble he shall hide me in his pavilion: in the secret of his Tabernacle shall he hide me ; And because these things were done more obscurely in the time of the Old Testament, Heb. 11.13. Joh. 8.56. but more nearly and clearly in the days of the Gospel, Mat. 13.17. Verily I say unto you, that many Prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them ; therefore this may be chiefly meant of the days of the Gospel: or 2. the discoveries which Christ, immediately by his own Spirit, makes to the faithful of his love to them, and of the interest which they have in all the benefits that he hath purchased for them, &c. when they are by themselves meditating of him and of those things that concern their spiritual estate: Or 3. those heavenly mansions which Christ hath prepared for the faithful, Joh. 14.3. where they shall see him as he is, 1 Joh. 3.2. face to face, 1 Cor. 13.12. and shall be forever with the Lord, 1 Thes. 4.17. and shall ever enjoy that glory and bliss, which God hath there laid up for them, even those things, which eye hath not seen, nor ear heard, neither have entered into the heart of man, 1 Cor. 2.9. And into these chambers in heaven it may be said, that Christ hath already brought the faithful even here in this world, because already God hath raised us up together, and made us sit together in heavenly places in Christ Jesus, Eph. 2.6. and because before hand he gives them some sight by his Spirit of those treasures of glory, which are there provided for them, 1 Cor. 2.9, 10. and they spiritually enjoy communion with God above, and have their conversation in heaven.

We will be glad and rejoice in thee, &c.] That is, Because of this thy love to me, and the sweet manifestations thereof, in all this honor thou hast done me, &c. both I and mine must needs exceedingly rejoice in thee, yea in thee alone: We will remember thy love more then wine ; that is, we will think of it, and rehearse it, and speak of it to others with more joy, then men can take in any earthly things; see the Note above, ver. 2. The upright love thee ; that is, those pure virgin-souls, mentioned in the forgoing verse, that profess thy truth, and walk the right ways thereof, and all with an upright heart, and are able rightly to judge of things, though but a few in comparison of others, must needs by the remembrance of thy love be engaged to love thee sincerely.

Vers. 5. I am black but comely (O ye daughters of Jerusalem) &c.] Because it might seem strange, that the Spouse, represented here in the person of a Country damsel or shepheardesse, should talk of the love of a King, and boast of such high favors, which the King her Beloved had afforded her, in bringing her into his chambers, &c. as she had said in the foregoing verse, in regard she might seem unworthy of being so highly esteemed by a person of such dignity, therefore to prevent these thoughts in those that stood by, she adds these words, I am black, but comely, (O ye daughters of Jerusalem:) So that the very drift of these words is, I conceive, to prevent the offenses that may be taken at the Churches infirmities and tribulations. By the daughters of Jerusalem, are meant, either the Spouses Bridemaides, those that were before called the Virgins, ver. 3. (for which see the Note there) who may be so termed, as being the daughters of that Jerusalem, which is the mother of us all, Gal. 4.26. Or else, either first those that live in the Church, but yet are not real members of the Church; or secondly, those of the Jews, that would not join themselves with the Church of Christ, as indeed our Savior useth the very same expression, speaking to the Inhabitants of the earthly Jerusalem, Luk. 23.28. Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children ; for these are they that were most likely to be offended at the Churches blackness. And as for that expression, which the Church here useth, I am black, but comely, it seems to be used with respect to the condition of Country damsels, that are wont to be brown and Sun-burnt; or to the wife of Solomon, who being an Egyptian, the daughter of Pharaoh, was brown and blackish, as all that nation use to be: so that it is all one as if she had said, I confess that I am black, yet that doth no way impair the comeliness of my countenance; I am not deformed, but lovely brown, neither will my Beloved like me ever a whit the worse for that. But now for the Church, the Spouse of Christ, who is here intended; though she may be said to be black, as some conceive, because of the profane ones and false-hearted hypocrites, that are always amongst those that profess themselves God's people, and yet withal comely, because of those real Saints that are amongst them; yet I conceive that there are two other things that are chiefly intended here by her blackness, namely, that she is black, 1. in regard of the remainder of corruptions that are in the best, whilst they live here in this world; even the Apostle confesseth of himself, that he was carnal, and sold under sin, Rom. 7.14. And 2. in regard the Church is frequently in such a poor, afflicted and mournful estate, as being despised and scorned, persecuted and reproached by the men of the world; and this last I conceive is chiefly intended, both because the sad and afflicted condition of God's people is elsewhere set forth by this expression, as, Jer. 8.21. For the hurt of the daughter of my people am I hurt, I am black, &c. • Lam. 4.8.