The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 1 · Chapter 5
CHAP. V.
ARGUMENT.
Under an ill Government in the State, Religion it ſelf is commonly corrupted in the Church. And therefore having ſet forth the miſeries people endure, under the oppreſſions of an abuſed Power, and the extreams of folly into which it drives them; he begins this Chapter with a Correction of thoſe errours that are in Religion. Which is the only remedy indeed, the only comfort we have againſt all the troubles to which we are ſubject in this World: but ſuch is the Vanity of Mankind, they ſpoil their very remedy, and take away all the Vertue of that, which ſhould be their ſupport; turning it into mere Ceremony, whilſt their minds remain impure, and without any true ſenſe of God. For they do not conſider that He, who is a pure mind Himſelf, muſt be better pleaſed with pure thoughts and affections, compoſed to the obſervance of his Will, and acquieſcence in his pleaſure; than with all the Sacrifices and Offerings in the World, which the wicked may bring Him as well as the good.
To prevent therefore this new folly, into which men are apt to run, when they intend to cure all the reſt, Solomon ſhows all thoſe who would attain true tranquillity of mind; what they muſt do, and what they muſt avoid, in the Worſhip of God. And about the middle of the Chapter, as I ſhall obſerve in the Annotations, proceeds to conſider the laſt of thoſe four things, wherein men place their happineſs.
1. KEep thy foot when thou goeſt to the houſe of God, and be more ready to hear, than to give the ſacrifice of fools for they conſider not that they do evil.
1. AND now, leſt any man add to the affliction and torment of his Spirit, even by that which is the only cure for it, let every one, who would be a true Worſhipper of God in whom alone lies the happineſs we ſeek) take care to avoid that negligence, which is obſervable in many people; and to opproach with all reverence, both of Body and Soul, into his Bleſſed Preſence; but do not think to pleaſe Him with mere poſtures of Devotion; no, nor with Sacrifices and Incenſe, without the Oblation of an obedient heart, diſpoſed to do what He would have thee: For the worſt men in the World may be able to offer Him the richeſt Sacrifices: but are very impious, as well as fooliſh, if they think He delights in the fat and the Blood of Beaſts (ſave only as teſtimonies of love to Him, and acts of obedience unto his Will) for in that very thought they offend Him and make no conſcience what evil they do, while they believe their Sacrifices atone for all. See Annot. [a].
2. Be not raſh with thy mouth, and let not thine heart be haſty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.
2. And, next to this, when thou makeſt thy Prayers to God, or giveſt Him thanks for his benefits, deliberate with thy ſelf beforehand, what it is fit for thee to ask of Him, or to vow unto him; and let not any ſudden paſſion, make thee inconſiderately, either with thy mouth or in thy mind, deſire what is nor fit for thee to have; or promiſe what is not fit for Him to receive, or thou art not able or willing to give. But remember, firſt, how infinitely great the Lord and Governour of the World is, who comprehends all things; and then, how little and vile thou art, who proſtrateſt thy ſelf before Him: and therefore do not dare to ſpeak to Him, as an Equal, whatſoever comes into thy mind, much leſs to make Him large promiſes, which thou canſt not perform; but let a ſenſe of his Majeſty, and of thy meanneſs, overcome thee into a profound Reverence of Him; expreſſing it ſelf rather in ardent ſighs and groans, than in abundance of words; which ſignifie nothing, but want of a ſerious apprehenſion of Him. See Annot. [b].
3. For a dream cometh through the multitude of buſineſs, and a fools voice is known by multitude of words.
3. It is ſo difficult, at the ſame time, to ſpeak much and wiſely unto God, that a man, whoſe thoughts have been diſtracted with a great deal of troubleſome buſineſs in the day, is not more likely to be diſturbed with confuſed Dreams in the Night; than he who pours out abundance of words in his Prayers, is in danger to vent a great many vain, unſeemly, abſurd (if not impious) things, which are utterly unworthy of the Divine Majeſty. See Annot. [c].
4. When thou voweſt a vow unto God, defer not to pay it: for he hath no pleaſure in fools: pay that which thou haſt vowed.
4. Yet this is not his greateſt danger; for ſuch men having in a Fit of zeal bound themſelves to God in magnificent promiſes, are very loth to perform them, when they are cool again. And therefore let me further adviſe thee, when in great ſtraits and difficulties, or after great Bleſſings received from Him, thou art apt, out of abundance of devout affection, to vow what thou wilt do for Him; to deliberate and conſider, as I ſaid, in the firſt place, what thou art truly willing and able to give Him; and then, having once vowed it to Him, be no leſs forward to perform, than thou waſt to promiſe: For he is highly offended with thoſe, that Childiſhly trifle with Him, or rather impiouſly mock Him with deluſive promiſes, and do not keep their word with Him; as they are in danger not to do, who delay to pay what they owe Him: and therefore let me again adviſe thee, to be very faithful and cheerful too, in diſcharging ſuch Obligations ſpeedily. See Annot. [d].
5. Better is it that thou ſhouldeſt not vow, than that thou ſhouldeſt vow and not pay.
5. For though the innumerable benefits He beſtows on thee, may require ſome ſuch gratefull return from thee; yet it is a leſs fault not to vow at all, than having vowed, not to perform: the one being but a neglect, the other an affront, nay, a contempt of his Majeſty; who needs nothing indeed that thou canſt give Him, but will not ſuffer a ſcorn to be put upon Him. See Annot. [d].
6. Suffer not thy mouth to cauſe thy fleſh to ſin, neither ſay thou before the angel, that it was an errour: wherefore ſhould God be angry at thy voice, and deſtroy the work of thine hands?
6. Therefore do not haſtily engage thy ſelf in ſuch Vows, as the weakneſs of humane Nature, and thy fleſhly refluctances, will not ſuffer thee to perform; much leſs think of being abſolved from the Obligations thou layeſt on thy ſelf, in the Preſence of God, and of his only Angels, by ſuch fooliſh excuſes as theſe; It was a miſtake; I did not mind what I ſaid; or that was not my meaning: for this will but more encreaſe thy guilt: and why ſhould'ſt thou farther incenſe the anger of the Almighty (who is too much provoked already, by thy breach of Faith with Him) not only to defeat thoſe deſigns, for the ſucceſs of which perhaps it was, that thou madeſt thy Vows; but blaſt all thy undertakings, and bring thy whole Eſtate to ruine. See Annot. [e].
7. For in the multitude of dreams and many words, there are alſo divers vanities: but fear thou God.
7. For all this folly, inconſtancy and falſhood of Mankind, proceeds from the want of a ſerious awful ſenſe of God; in whoſe Worſhip and Service, they therefore deviſe, after the manner of men in Dreams, a multitude of ſenſeleſs things; hampering themſelves, for inſtance, in many Vows, from which they ſeek afterward in vain to extricate themſelves, and therefore plainly violate and break: the Cure of which lies in an holy fear of offending God; with which poſſeſs thy Soul, eſpecially when thou comeſt into his Houſe; that it may preſerve thee from ſpeaking much unto Him, and from vowing any thing, which is either unworthy of Him, or ſo inconvenient to thy ſelf, that afterward thou ſhalt not find in thy heart to make it good. See Annot. [f].
8. ¶ If thou ſeeſt the oppreſſion of he poor, and violent perverting of judgment and juſtice in a province, marvel not at the matter, for he that is higher than the highest, regardeth, and there be higher than they.
8. And this alſo will preſerve thee (if thou alway preſerveſt it in mind) from being too much troubled at that abuſe of Power, which began this Diſcourſe (III. 16.) when thou ſeeſt, for inſtance, thoſe who ſhould vindicate and protect the poor, become the Inſtruments of their oppreſſion; ſo that even in the Courts of Juſtice, to which they fly for relief, their Rights, and their lives perhaps, are violently wreſted from them: Be not dejected at this bold licence, which they take; but remember that theſe Great Men have one higher than themſelves; viz. the King; whom God hath ſet over them, as well as over others, to inſpect their Doings, and to judge them: and if he neglect his Duty too, there are higher than them all▪ viz. God, and his holy Angels; whom he will employ to puniſh both them and him. See Annot. [g].
9. ¶ Moreover, the profit of the earth is for all; the king himſelf is ſerved by the field.
9. And now let us conſider, how ſenſeleſs the love of money is, which is the cauſe of all this rapine and violent dealing. And this appears from the fruitfulneſs of the Earth; which brings forth more than enough for all mens neceſſities, if Husbandry be not neglected: an employment no leſs noble than innocent; for Kings themſelves, in former times, have not diſdained to give their mind unto it; nor is there any Prince now, who is not ſo much indebted to it, that it ought to be one of his principal cares, to encourage, ſecure, and protect it.
And yet, ſuch is the vanity of Mankind, that, diſregarding theſe Riches, which lie not very deep in the Earth, all their buſineſs is, with inceſſant pains and danger, to dig into its Bowels for Gold and Silver: which tempt them alſo to oppreſs and ſqueeze the Poor, to pervert judgment, and do all manner of evil, to extort their money from them. See Annot. [h].
10. He that loveth ſilver ſhall, not be ſatisfied with ſilver; nor he that loveth abundance, with increaſe: this is alſo vanity.
10. And what can it do for him that ſets his heart upon it, but only ſo encreaſe his deſires, that they can never be ſatisfied? For, though neceſſary things have certain Bounds ſet them by Nature, beyond which we do not deſire them; yet, Money and Riches and all unneceſſary things are unlimited; and therefore excite and endleſs appetite after them: which very appetite alſo deprives him, who indulges it, of the fruit of all his abundance; for imagining he parts with ſo much of his happineſs, as he doth of his Money, he hath not the heart to make uſe of it for his pleaſure; nor ſcarce for his neceſſity. This is another ſtrange folly, or rather madneſs, which infeſts Mankind; and miſerably torments them. See Annot. [i].
11. When goods increaſe, they are increaſed that eat them: and what good is there to be owners thereof, ſaving the beholding of them with their eyes?
11. But let us ſuppoſe that he uſeth his Riches; yet it is but a ſmall portion of them that he can enjoy; and as his Eſtate encreaſes, the greater Family and Retinue (if he will live like himſelf) he muſt maintain; who have a larger ſhare than himſelf, in the daily proviſion that is made by his expences. And as for the reſt that is not expended (which he calls peculiarly his) he hath no other benefit from it, but only that it feeds and entertains his eyes: from which he derives all the true pleaſure he hath above them, if he keep a good Houſe willingly, that he ſees many continually ſupported by his Hoſpitality; but this very thing, if he be covetous, is his torment, that he beholds ſo many mouths, which eat at his Coſt and Charges. See Annot. [k].
12. The ſleep of a labouring man is ſweet, whether he eat little or much: but the abundance of the rich will not ſuffer him to ſleep.
12. And as he that tills his Ground, or ſerves him in any other labour, hath commonly a better appetite, and ſtronger digeſtion, and therefore more health, than himſelf; ſo he ſleeps ſoundly, and is recruited with new vigour againſt the Morning, whether his ſupper be ſmall or large: when his rich Maſter, if he eat ſparingly, hath his head ſo full of cares and fears, or, if he cram himſelf, hath it ſo filled with unquiet vapors, that he cannot ſleep a wink; or toſſes up and down ſo reſtleſly, that he is not at all refreſhed by it, but by his crudities prepares matter for many Diſeaſes. See Annot. [l].
13. There is a ſore evil which I have ſeen under the ſun, namely, riches kept for the owners thereof to their hurt.
13. And, beſides all this, there is another thing which is very calamitous, and may rather be called a grievous plague, than a mere affliction; that theſe very Treaſures which men have heaped up, and preſerved, with a great deal of care, from thence expecting their felicity, prove in the iſſue their utter undoing: for I my ſelf have ſeen ſome of theſe miſerable men, murthered by their Servants, or by Thieves, nay, by their own Children, that they might be Maſters of theſe Riches; which bring them alſo, perhaps, at the laſt, into the ſame or the like deſtruction. See Annot. [m].
14. But thoſe riches periſh by evil travail: and be begetteth a ſon, and there is nothing in his hand.
14. Or, if this happen not, theſe Riches periſh (to their no ſmall grief and trouble) by fire; or ſhipwark; or bad Bargains; or ill Debtors; or thoſe very crafty practices whereby he ſeeks to encreaſe his Eſtate; or by ſome other misfortune, or miſadventure: ſo that his Son, whom he thought to have left poſſeſſed of abundance of Wealth, hath nothing at all to ſupport a wretched life. See Annot. [n].
15. As he came forth of his mothers womb, naked ſhall he return to go as he came, and ſhall take nothing of his labour which he may carry away in his hand.
15. Theſe things indeed do not always happen, but this which follows doth; that, though he die poſſeſſed of all that he hath gotten; yet, he cannot carry one Farthing away with him: but in this, he and the pooreſt Wretch are both alike, that as he came naked into this World, ſo he muſt be ſtript again when he goes out of it; and, though his labour hath been great and his Eſtate no leſs; yet, it is not in his power, to take along with him ſo much as a Winding-ſheet; but what others pleaſe to beſtow upon him.
16. And this alſo is a ſore evil, that in all points as he came, ſo ſhall he go: and what profit hath he that hath laboured for the wind.
16. This is another grievous affliction and ſore torment to Mankind, eſpecially to the Wealthy, that the things, on which they have ſet their hearts, cannot accompany them into the other World; for as the richeſt man that ever was brought nothing hither, ſo he can carry nothing thither; but muſt leave all he hath behind him: and then what advantage hath he? what pleaſure? wherein doth he differ from a mere Beggar? But in this only, that he hath taken a World of pains, to no purpoſe; for that which gives no ſatisfaction; and which he can hold no more than he can the Wind.
17. All his days alſo he eateth in darkneſs, and he hath much ſorrow, and wrath with his ſickneſs.
17. And as at Death he can find no comfort in all his Wealth, ſo he took as little perhaps in his life; but dwelt obſcurely, and, denying himſelf even what he had, led ſuch a ſad, melancholy, and ſordid life, that his Meat, and his Drink, and the very light it ſelf, gave him no pleaſure: for ſuch a man never thinks himſelf happy, but when ſome hope of gain ſhines upon him; and therefore, at other times; he pines, and grieves, and frets, and vexes himſelf, at every thing, that makes and expence, or croſſes his covetous deſires and deſigns; inſomuch that the ſickneſs of his Soul appears in his pale and careful looks, and in his lean and meagre Body; which conſumes and waſts, even by the ſorrow and ſadneſs, the vexation and diſpleaſure of his mind. See Annot. [o].
18. ¶ Behold that which I have ſeen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the ſun, all the days of his life, which God giveth him: for it is his portion.
18. Behold therefore the truth of that Obſervation, which I have made more than once (II. 24. III. 12, 13, 22.) and now repeat again; that it is beſt for a man, and moſt becoming, freely to uſe and enjoy the Riches he hath gotten by his honeſt labours; both for the conſtant ſupply of all the neceſſities of Nature, and for moderate delight and pleaſure, for the entertainment of his Friends, and the relief of his poor Neighbours; and this not for a Fit, but all the time that God is pleaſed to continue him in this World: for this is all that falls to his ſhare, or that can truly be called his part, in the good things of this life; and the only way to prolong his days, and enlarge his portion in them. See Annot. [p].
19. Every man alſo to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion and to rejoyce in his labour: this is the gift of God.
19. And whoſoever he be, whom God hath bleſſed, not only with plenty and abundance of Worldly Goods, but alſo, with ſuch a noble and generous mind, that he is not their Slave, but truly Maſter of them; being able to enjoy them innocently, and to take his full ſhare in them, and that with cheerfulneſs, and delight in doing good to others: let him be very thankful to Almighty God for ſo great and happineſs; and acknowledge it to be a ſingular Gift of his Bounty, wherewith he rewards his honeſt labours.
20. For he ſhall not much remember the days of his life: becauſe God anſwereth him in the joy of his heart.
20. For he that is thus highly favoured by God, will not think life tedious or irkſome; but (forgetting all his paſt toils, and taking no care for the future) ſpend his time moſt pleaſantly: becauſe God hath given him his very hearts deſire, and he hath attained the ſcope of all his labours; in that inward tranquility of mind, or rather joy and gladneſs of heart, wherewith God hath compenſated all his pains, and teſtified his extraordinary kindneſs to him.