Annotations Upon the Books of Poetry, Ecclesiastes · Chapter 7
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 withall intimating the vanity of mens minds and imaginations in that they doe ſo groſſely miſ-judge of things, eſteeming thoſe things better, that are indeed worſe, and thoſe things worſe, that are indeed better: And againe others think, that having in the foregoing chapter ſhowne the vanity of riches in themſelves, whether men make uſe of them or not, here now he proceeds to ſhew their vanity likewiſe by comparing them with other things, and ſhewing 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 vaine it is for men to ſeek for happineſſe 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 generall remedies, as for men to feare 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 ſeverall meanes for the healing, at leaſt for the allaying of the vanities and miſeries whereto man is ſubject, and for the procuring of the happineſſe of a peaceable and contented mind, ſo farre 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 meanes 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 mens care for the procuring and preſerving of a good name, and for learning not to feare 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 Hezekiahs 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 oyntments, as 1. Becauſe whereas ſweet oyntments are very delightful, and do exceedingly chear 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 goodneſſe and piety, and of thoſe that hear the good report that is given of them: yea the ſweet ſavour of a mans 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 countrey. Rom. 1.8. Your faith is ſpoken of thorowout 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 oyntments 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 oyntment doth cauſe a mans face to ſhine, and to appear the more beautiful in the eyes of others: ſo when men are renowned for their wiſdom and pietie 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 oyntments do ſupple the fleſh and ſinewes, 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 publick and private imployments, and 4. Becauſe as ſuch oyntments are of a healing nature ſo a good name is very effectual to heal the venome of backbiting tongues, and the heart of a man when it is broken and wounded with divers other ſorrowes. As for the following clauſe, ſome joyn 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 mans 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 oyntment. 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 ſinnes, miſeries and vexations of this life, whereinto mens 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 ſhewing 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 ſhewing 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 rejoycing.
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 mens ſpirits are diſpoſed to chearfulneſſe, they are then moſt expoſed to lightneſſe, and ſad objects make deeper impreſſion upon our ſpirits, and particularly becauſe at feaſts, men are apt, either to put farre away the evill-day, as it is ſaid of thoſe prophane feaſters, Amos 6.3. to keep the thought of death out of their minds (the meditation whereof is moſt uſefull for men) or elſe to ſlight it, and make a jeaſt of it, as thoſe, Iſa. 22.13. Let us eate and drink, for to morrow we ſhall dye; therefore it is better to goe to the houſe of mourning, then to goe 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 teares of the mourners, doe 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 dye, and give an account of their lives before Gods tribunall, 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 frowne upon a man that doth evill, 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 ſadneſſe 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 ſheweth, that Solomon is here ſpeaking of ſorrow not of anger, and proves what he ſaid before, that, It is better to goe to the houſe of mourning, then to goe 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 ſinnes, or ſome affliction that is befallen him, or by the ſerious meditation of death at funerals (whereto indeed the words may ſeeme to have particular reſpect,) is better then light, frolick and profuſe mirth; when men ſwim in ſenſual delights, and never mind their ſinnes, or their own approaching end, or other judgements of God; For by the ſadneſſe 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, vaine, and light, and fooliſh luſts and affections in them are checked and ſuppreſſed, and they become ſeriouſly ſenſible of thoſe things that concerne their peace and eternall good, whereby way is made alſo to true chearfulneſſe 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 mourne, then amongſt thoſe that laugh, and that becauſe ſad objects are to the heart of man like ballaſt to the Ship that makes it goe 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 badneſſe 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 fooles is in the houſe of mirth.] This may be underſtood two ſeverall wayes; 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 mournfull things, of the hunger and thirſt, the wants and miſeries that others endure, as remembring 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 meanes are fore-armed againſt ſuch calamities come to be their portion, and doe live alwayes as thoſe that muſt preſently dye; whereas on the other ſide, fooles caſt off all ſuch thoughts, and put farre away the evill 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 unpreparedneſſe of heart they are overwhelmed when any miſeries or ſorrowes 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 fooles deſire and ſeek to be only in frolick 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 fooles chooſe.
Verſ. 5. It is better to heare the rebuke of the wiſe, then for a man to heare the ſong of fooles.] That is, the jeaſts and merry diſcourſes, or rather the flattering ſpeeches of Claw-backs and Paraſites, which as ſo many Syren ſongs, doe pleaſe and delight the corrupt and depraved nature of fooliſh men, as much as the ſweeteſt and moſt pleaſant muſick and ſinging doth tickle and delight the eares of thoſe that heare it. The meaning therefore of this ſentence is, that one wiſe reprover is better then many flattering fooles, and that it is better to hearken to the ſharp reproofes of a prudent friend, that will ſeaſonably and wiſely tell us of our faults, then to hearken to the flatteries of fooles, 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 fooles, 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 reproofes of wiſe men are to be preferred before the jeaſts and flatteries of fooles, ſo an humbling, reproving and reforming ſorrow is more deſireable then alluring and bewitching pleaſures. But others doe farre better give this account of the joyning of this ſentence with that which went before, to wit, that becauſe reproofes doe 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 thornes under a pot, ſo is the laughter of the foole, &c.] To wit, becauſe as thornes being ſet on fire, doe make a great noiſe, (which yet is harſh and unpleaſant to the eare) and are ſodainly kindled and give a great blaze, but preſently they are burnt out, and ſo they doe no good at all, there's much noiſe but little fire, much light but little heate, and ſo the meate 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 fooles, 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 diſtaſtfull in the eares of wiſe men) and carrieth with it a faire ſhew of yielding wonderfull delight and joy, and indeed for the time men may be mightily tranſported herewith (they that are flattered may be much raiſed and cheared with ſelfe-conceit and admiration of themſelves, and ſuch mirth and jollity may warme mens 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 fooles may deſtroy men, but they can doe 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 goe well with them, are wont to talk bigly, and make a great deale of buſſle, and boaſting, and bragging of what they have done, and what they will doe, and to give up themſelves to mirth and pleaſure, yet all this is but as the crackling of thornes 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 dependance, which this verſe hath upon that which went before, the former expoſition is clearely the better. And then for the following words, this alſo is vanity, it is beſt to referre 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 meere 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 verſ. 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 flie out againſt and oppreſſe him that wiſely reproved him, this maketh a wiſe man mad; which may be underſtood, either of him that doth ſo oppreſſe 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 verſ. 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 wayes 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 wayes they encreaſe their ſtore; like men void of all underſtanding, yea like bruit beaſts, they care not how they miſchief thoſe that are under their power; like frantick men they run the high way to ruine 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 murmure againſt God, and in their rage and diſcontent, to carry themſelves many wayes 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 ſhew, 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 waite 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 verſ. 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 reproofes (of which Solomon had ſpoken before verſ. 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 faithfull reprover may for a while ſuffer much thereby; but in the end, like bitter Phyſick, they often prove wholſome and medicinable 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 reproofes, doth well ſuite with this Expoſition. 3. It is thus alſo in regard of the commendable wayes and endeavours of men; The end there is better then the beginning both becauſe perſeverance is that which crownes every good action; It is an eaſie 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 encountred with many diſcouragements, as it is in the ſtudy of learning, in all noble and vertuous enterprizes, 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 minde and patience to men as the beſt remedies againſt thoſe evils hinted in the foregoing verſe. As namely 1. the madneſſe of oppreſſors; and 2. the rage and fury of thoſe that are oppreſſed: for 1. whereas men that cannot contentedly rely upon Gods 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 waite upon him, he doth many times at laſt advance them to great eſtates; and that on the other ſide, he doth alwayes ſeverely puniſh oppreſſors, and deliver thoſe at laſt that are oppreſſed by them, this would cure the madneſſe 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 alwayes 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 ſowe in tears do reap in joy, this would make men patient in times of greateſt oppreſſion; and hereto agreeth the following clauſe, where in ſtead 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 Gods leaſure, nor quietly expect the iſſue of things, but if all goes not with them preſently according to their deſires, they will bribe or oppreſſe, 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 boſome 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 ſeverall wayes, 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 paſſe away; the fool could not elſe at all times have it ſo ready at hand to enrage and inflame him. This I conceive is chiefely here intended, yet withall 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 ſpeakes, Eph. 4.26.
Verſ. 10. Say not thou, what is the cauſe that the former dayes were better thou theſe? &c.] As if he ſhould have ſaid, Do not pretend this for thy impatience? Do not vex and afflict thy ſelf, grumbling within thy ſelf, 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 enquire wiſely concerning this, that is, It is an act of moſt egregious folly to trouble thy ſelf 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 onelyonly the evil of the preſent times, but not the good they enjoy, and onelyonly 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 alwayes was and alwayes will be like it ſelf, 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 mens dayes, for them to murmure, 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 intollerable 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 judgements 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 carefull they muſt be to walk holily with God, and faithfully to ſerve him in that their generation.
Verſ. 11. Wiſdome 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 wiſdome, whereof patience and moderation of minde 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 enquire wiſely concerning this; wiſdome is good, ſaith he, with an inheritance; which muſt be underſtood comparatively. There is no queſtion to be made but that wiſdome 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 wiſdome doth the better, when a wiſe man hath wealth too, wiſdome is then moſt profitable and beneficial both to a mans ſelf, and to others alſo; wiſdom without wealth is deſpiſed, Eccleſ. 9.16. the poor mans wiſdome is deſpiſed and his words are not heard; and wealth without wiſdome 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 wiſdome 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 onelyonly here in this world that riches yield any profit; after this life there will be no need of them.
Verſ. 12. For wiſdome is a defence, &c.] See the Note, Chap. 2.11. It is in the Original, wiſdome is a ſhadow, for which ſee the Notes, Numb. 14.9. Pſal. 91.1. & 121.5, 6. And money is a defence, 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 wiſdome giveth life to them that have it; that is, true wiſdome, which is alwayes joyned with the feare of God, is the meanes of bringing men to live a true ſpirituall life here, and to live eternally with God in heaven; which money can never do. This I conceive is chiefely intended; Yet withall underſtanding by wiſdome, prudence and diſcretion, under which moderation of mind and patience may alſo be included, it is moſt true that wiſdome doth many times conduce more to the preſervation of mens lives, and the lengthening out of their dayes, then riches can doe; ſee the Notes, Pro. 3.2, 18. & 4.22. Nay many times riches doe bring men into dangers, out of which wiſdome 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 unavoydable, which is the ſureſt remedy and defence of all; and that which money can never doe.
Verſ. 13. Conſider the work of God, &c.] This is preſcribed as another branch of that wiſdome, whereby men may be inabled 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 goe ſo ill, in the good providence of God. I know that ſome underſtand this firſt clauſe more generally, of mens taking notice of the various works of Gods providence, both in times of proſperity and times of adverſity, that accordingly they might conforme thereto either in joy or ſorrow, as is expreſſed in the following verſe, In the day of proſperity be joyfull, &c. But the following clauſe here makes it more probable, that Solomon ſpeakes here only of conſidering the work of God in bad times: Having in the foregoing verſes preſcribed wiſdome (or wiſdome with an inheritance) as a defence againſt oppreſſion and violence, and other evills, for which we are wont to complaine of the dayes wherein we live, as evill times; becauſe ſuch may be the evill of the times, and ſuch in particular the over-bearing prevalency of oppreſſion and violence therein, that no wiſdome of man can ſecure them therein, or remedy thoſe things that are therein evill, therefore he directs here to another act of wiſdome, which is of all the ſureſt remedy in evill times, and that is quietly and contentedly to ſubmit to Gods 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, in ſtead of murmuring, remember that how croſſe and crooked ſoever things ſeeme to be, they are thus ordered by the providence of God, whoſe works are alwayes perfect, (ſee the Note, Deut. 32.4.) neither can any thing 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 rectifie any thing that is, or that he apprehends to be crooked or amiſſe, either in things naturall, or in civill affaires, or in the morall 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 wayes 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 joyfull.] That is, Enjoy comfortably the good bleſſings that God is then pleaſed to afford thee, and with thankfulneſſe cheare and delight thy ſelfe therein; that ſo being refreſhed with the ſweetneſſe thereof, thou mayeſt the better endure the bitterneſſe 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 evill?
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 ſeeme crooked to thee, yet thou canſt not alter nor mend. This I conceive is chiefely intended; yet it may alſo include whatever may tend to keep Gods 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 alwayes to afflict his people, and that therefore we know not how ſoone God may ſend us better dayes. 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 our ſelves under the afflicting hand of God, that we take great heed to our ſelves, that we doe not by murmuring, and ſeeking to extricate our ſelves out of our troubles in any ſinfull way, or by any other undecent and unbeſeeming carriage of our ſelves, provoke God to further diſpleaſure againſt us, but that we carry our ſelves 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 generall, and to the ſpirituall good of his faithfull ſervants in particular. The meaning is, that as in the ordering of the times and ſeaſons of the yeare, God hath ſetled an intercourſe of day and night, winter and ſummer, one over againſt the other; and as in a paire of ſcales, when the balance ſtands in aequilibrio, not turning the one way or the other, the weights in the one ſcale doe fully poiſe and anſwer the wares in the other; ſo doth the Lord uſually meaſure out unto men dayes of comfort and dayes of ſorrow, proſperity and adverſity, proportioning the one to the other; And why doth God doe this? That followeth in the next words, To the end that man ſhould find nothing after him; which may be underſtood two ſeverall wayes, as 1. that God doth ſo intermingle good and evill dayes, that no man may be able to find out or foreſee what will afterwards be, that by diſcerning the footſteps of Gods former proceedings, men may not be able to inferre from thence, that thus or thus God will hereafter doe, and conſequently that diſcovering hereby, how unſearchable Gods 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 endeavour, they may learne 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 feare of his all-ruling power, waiting and depending upon him in all conditions whatever, not being puffed up in proſperity, as remembring that they may ſoone come to be in an afflicted eſtate, nor yet fainting in the dayes of adverſity, as conſidering that God may ſoone turne 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 any thing 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, any thing 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 wiſdome and fatherly goodneſſe diſpoſe of all things, they may acknowledge every thing 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 dayes of my vanity, &c.] That is, All theſe things before mentioned concerning the ſtrange and ſecret proceedings of Gods 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 generall tearms, All things have I ſeen, becauſe there was indeed nothing that could be knowne 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 addes in the following words; There is a juſt man that periſheth in his righteouſneſſe; 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 righteouſneſſe; and there is a wicked man that prolongeth his life in his wickedneſſe; that is, notwithſtanding he is a wicked man, yea it may be by meanes of his wickedneſſe.
Verſ. 16. Be not righteous over-much, &c.] Some learned Expoſitors conceive, that Solomon, having layd down in the foregoing verſe his Obſervation concerning the ſad ſufferings that many times befall the righteous, whilſt wicked men flouriſh and prolong their dayes in their wickedneſſe, doth here in this verſe tell us in the firſt place what the judgement of corrupt Reaſon is in this caſe, and what the advice is, which naturall and carnal men would give for the avoyding of this inconvenience, tending to a politick indifferency and neutrality in the wayes of religion and righteouſneſſe. Be not righttous over-much, that is, Seeing righteouſneſſe doth thus expoſe men to danger; be not ſo forward and preciſe in matters of religion, piety, and righteouſneſſe, as many men are, be diſcreet and wary, and ſtand not alwayes 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 ſtrictneſſe, and comply with the times, and thine own neceſſary intereſts; Neither make thy ſelfe over-wiſe; that is, be not too nice and ſcrupulous, make not thy ſelfe wiſer then other men, by refuſing to doe as others doe; why ſhouldeſt thou deſtroy thy ſelfe? that is, why ſhouldeſt thou unneceſſarily expoſe thy ſelfe to ſo great danger, as many men by ſuch needleſſe preciſeneſſe doe often bring upon themſelves? But the generall current of Expoſitors goe another way, taking this to be the advice of the Spirit of God by the pen of Solomon. And indeed it ſeemes 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 carnall men, unleſſe Solomon himſelfe doe 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 unleſſe the words will not beare any other interpretation. Now here nothing can be alledged to the contrary, but that this may be ſeverall wayes underſtood as the counſell 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 murmure againſt, and to queſtion the juſtice of any ſuch diſpenſations of Gods providence, as that mentioned in the foregoing verſe, when the wicked live long in a proſperous eſtate, and the righteous are ſorely afflicted and ſoone 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 wiſdome, 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 extreame injuſtice; And they that will therefore ſtand alwayes upon ſuch ſtrict tearms of juſtice, as never to remit in the leaſt of their right, nor wink at any thing that is amiſſe, but think to correct all, and to mend all, that is not as it ſhould be; or alwayes to urge the letter of the Law, and to be more ſevere in puniſhing offences, 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 thy ſelfe? to wit, becauſe by this meanes men doe 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 righteouſneſſe or wiſdome; They that are ready in a vaine way of oſtentation to vaunt and brag of their own righteouſneſſe, and to deſpiſe others in compariſon of themſelves; or that will think to be juſtified before God by their own righteouſneſſe, 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 doe not out of an over-weening conceit of their own judgement, make more ſinnes 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 meanes men may under a pretence of zeale, be unjuſt and cruel, and under a pretence of piety, they may fall into ſuperſtition. In conforming to the righteouſneſſe and holineſſe enjoyned in Gods word, men cannot be too ſtrict and preciſe; But when men out of an opiniative confidence in their own judgement, ſhall be violently bent upon the doing of any thing, which by the word of God they are no way bound to doe, or ſhall ſcruple that which the word of God doth no where forbid, though they may doe it conſcientiouſly, and upon opinion of duty, then they are over-wiſe, and righteous over-much. That which therefore Solomon here enjoynes Gods people, is a prudent and pious moderation of their behaviour in all things, that they ſhould be wiſe unto ſobriety, not reſting too much upon their own underſtanding and judgement, but adviſing with others, Rom. 12.3. and that they ſhould temper their zeale with godly wiſdome 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 doe; Why ſhouldeſt thou deſtroy thy ſelfe? And this ſeemes to be inferred from that which was ſaid before, ver. 15. that ſeeing juſt men doe often periſh in their righteouſneſſe, it is extreame madneſſe by affecting a righteouſneſſe above that which God hath enjoyned, cauſeleſsly to expoſe our ſelves to deſtroying troubles and perills. 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 wayes of wickedneſſe, and ſo continually adding ſin unto ſin, or by giving up our ſelves to any groſſe enormities, to any exceſſe of wickedneſſe, boldneſſe and impudency in ſinning great and preſumptuous ſinnes. But yet we muſt not ſo underſtand this, as if there were allowance hereby given to ſome leſſe degrees of wickedneſſe; for all wickedneſſe 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 enjoyned them in his word, here he addes that on the other ſide men muſt take heed that they doe not under a pretence of avoyding this, run into another extremity, of ſlighting all ſtrictneſſe of converſation preſcribed in the word, and laying the raines upon the neek of their luſts, to commit ſin with greedineſſe. And this likewiſe may ſeeme to be inferred from that which was ſaid before, ver. 15. concerning wicked mens prolonging their dayes in their wickedneſſe, 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 againe 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 ſinnes where God hath made none, ſo they muſt not on the other hand be ſo extreamly fooliſh, as not to mind at all what God enjoynes or forbids, but without any ſcruple of conſcience to break out into all licentiouſneſſe and looſeneſſe of life; becauſe hereby they muſt needs provoke God to diſpleaſure, and draw downe Gods judgements upon them; which is chiefely intended in the following clauſe, Why ſhouldeſt thou dye 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 mens expoſing themſelves to an untimely end, by being cut off by the ſentence of the civill Magiſtrate, or by waſting and conſuming their own bodies with their wayes of luxury and wickedneſſe. And beſides, this may be added to imply the folly of mens encouraging themſelves in wickedneſſe, from that mentioned ver. 15. that ſuch men do often prolong their lives in their wickedneſſe, by ſhewing that quite contrary wickedneſſe doth uſually cut ſhort their dayes. 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 judgement of carnall 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 goe about thus to temper and qualifie righteouſneſs and wiſdome with carnal policy, is to be indeed wicked over-much, & groſſe folly, this being the ready way to expoſe men to Gods 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 wiſdome 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 ſatisfie their own carnall 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 dayes. 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 mens having an over-high conceit of their own righteouſneſſe and wiſdome, they ſay that here an other 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 Gods word, as by being prone ever and anon cauſeleſly 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 withall poſſible care and zeal, not being ſlack in a buſineſſe 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 labour after righteouſneſſe and wiſdome, and yet withall to avoid ſuch extreams; yea this men ſhould do conſtantly at all times, what ever befals 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 carefull to keep cloſe to the rule of Gods word, and ſo ſhall not run into any of theſe extreams, and conſequently ſhall not fall into any of thoſe miſeries before mentioned verſ. 16, 17. which thoſe extreams do bring men into. And though his righteouſneſſe 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 tryals.
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 ſouldiers, or wiſe and valiant Captains and Commanders, to whom the defence of a city is committed. And ſo the meaning is, that the fear of God, that wiſdome whereby men obſerve that holy mean and moderation before preſcribed, and avoid the extreams before mentioned, will better defend a man from ſin, and Satans temptations, and all the evils whereto men by ſuch extreames doe expoſe themſelves, or from thoſe evils mentioned before verſ. 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 wayes wiſdome is a great defence 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 wiſdome of keeping a mean and avoiding the forementioned extreames 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 onelyonly 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) ſheweth it is? I anſwer, with reference to the foregoing verſe, and that either 1. by way of explaining that, as if he had ſaid, wiſdome doth indeed exceedingly ſtrengthen a man, though withall 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 endeavour to ſtrengthen themſelves by wiſdome, namely becauſe the juſteſt man that lives is ſometimes overtaken with ſin, which may expoſe him to danger; if he have not this ſpiritual wiſdome, to do what may be done to prevent offence, 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 meekneſſe in paſſing by the injuries of others is here preſcribed, under that one particular inſtance of the injuries of the tongue, wherein offence is moſt frequently given, and that as a principal act of that true wiſdom, whereby mens lives may be made the more comfortable and happy to them, yet withall this exhortation ſeems to be inferred from the foregoing ſentence verſ. 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 paſſe 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 thy ſelf 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 wiſdome, &c.] Solomons 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 progreſſe they have made in their endeavours after wiſdome 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 withall 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 wiſdome; that is, by means of that wiſdome which God was pleaſed in an extraordinary meaſure to confer upon me, and wherein I laboured by all poſſible means dayly 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 withall he addes that after all his endeavours 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 my ſelf to uſe all means that I might atttain to perfection of wiſdome, and perſwaded my ſelf that by thoſe endeavours of mine I ſhould attain it; but it was far from me, that is, I was ſtill far from attaining that perfection of wiſdome, which I laboured for; I found it ſtill far above my reach; and that becauſe the more he ſearched into Gods 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 ſeverall wayes, which men take for the attaining of true happineſſe, he found himſelf ſtill far from attaining that wiſdome 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 mans reaſon And therefore no marvel it is though wiſdome be ſo hard to be attained.
Verſ. 25. I applyed mine heart to know, &c.] In the Hebrew it is, I and mine heart compaſſed to know, and to ſearch, and to ſeek out wiſdome; But the meaning is this, that though he found wiſdome ſo hard to be attained, yet this did not diſcourage him, but rather made him more eager in the purſuite of it; in ſo much that he did ſeriouſly, and with all poſſible diligence turn himſelf every way, and made curious ſearch into every thing wherein any knowledge was to be gotten, leaving no means unattempted, whereby he might hope to attain the wiſdome 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 judgement concerning all things whatſoever; and to know the wickedneſſe of folly, even of fooliſhneſſe and madneſſe, that is, the exceeding wickedneſſe, folly and madneſſe that is in the wayes of ungodly men. And obſervable it is, that firſt he buckled himſelf to ſearch out wiſdome, and then afterwards to diſcover the folly of wickedneſſe, that ſo the firſt might be an Antidote againſt the ſecond. But ſee the Notes, Chap. 1.13, 17. Some conceive that Solomons drift in this verſe is to ſhew, that having found the reaſon of Gods works to be above his reach, he addreſſed himſelf in the next place to obſerve the ordinary paſſages of mens 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 deſigne of intangling mens affections, and is alwayes full of manifold cunning frauds and devices, whereby to deceive, inſnare 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 inſnared, 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 ſeemes in her words and outward carriage to be ſweeter then honey, and ſofter then oile, 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 dye, then to be intangled 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 noyſome and filthy diſeaſes, he is in a worſe condition, then that of men that dye by an ordinary death. But then beſides, whereas death doth only deprive men of this bodily and momentany life, the harlot deprives men of life eternall, and ſeparates betwixt them and God, whoſe favour is better then life, Pſal. 63.3. Death in ſome wayes and caſes may be an honour to men; yea it may be ſo ſanctified and ſweetned, as that it may be to men a moſt welcome and deſirable mercy; But a mans being overcome by a harlot, can tend to nothing but miſery, ſhame, and eternall 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 intangled by her, or at leaſt ſhall be delivered out of her ſnares; And indeed, which is here implyed, nothing but the ſupernaturall grace of God, no wiſdome 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 ſpeake 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 madneſſe of the wickedneſſe 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 teſtifie his unfeigned repentance for all thoſe groſſe miſcarriages, whereinto by meanes 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 wonderfull that might well ſeeme which he meant now to ſay, or by way of perſwading men to attend diligently to that, which he now aſſures them he had by a ſerious and carefull 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 addes afterward, ver. 28. One man among a thouſand have I found, &c. And to challenge the more credit to his Teſtimony herein, he againe here ſtiles himſelfe, The Preacher; thereby covertly intimating of how great importance his Teſtimony was, both in regard of that eminent meaſure of wiſdome wherewith God had endued him, and in regard that he teſtified this after his repentance, when having been before inſnared in the nets and bands of ſeducing women, he was through Gods mercy diſ-intangled from thoſe ſnares, and as a true penitent was returned againe 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 followes 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 implyes 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 every thing, whilſt he conſidered of it ſingly and apart by it ſelfe: Only indeed the things of which he here ſaith, that he counted or weighed them one by one, or one after another, may be ſeverall wayes underſtood; as 1. It may be meant of men and women, and their ſeverall wayes 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 cleare 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 every where to be found, mark what I have obſerved, whilſt I did ſeverally conſider the temper and behaviour of all men and women whatſoever: Or ſecondly, It may be meant of the manifold ſubtilties and devices of harlots, and the miſchiefes 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 ſubtilties 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 generall, to wit, that whilſt he did in the purſuit of wiſdome make a diligent ſearch into the knowledge of all things, conſidering each thing ſingly apart by it ſelfe, 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 madneſſe of thoſe wayes that diſturb the life of man, he found out the truth of that which here he declares concerning women.
Verſ. 28. Which yet my ſoule ſeeketh, but I find not, &c.] That is, Which full information concerning the wayes 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 intangling of men; or which ſatisfaction concerning the nature and cauſes of all things, I doe 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 tels 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 uſuall 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 weakneſſe, and the fickleneſſe of their ſpirits, they are more prone to erre, and leſſe able to reſiſt temptations: whence it is that Solomon ſpeakes elſwhere of a wiſe and vertuous woman, as of ſuch a rare Jewel, Who can find a vertuous 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 avoyded 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. Doubtleſſe Solomons purpoſe in this place is not to condemn one ſex rather then the other; that which he ſaith in ſeverall places in the high commendation of good wives, is an evident proof that he had known ſeverall wiſe and gracious women; But his aime is only to ſhew how unſearchable the ſubtleties of harlots are, wherewith they doe 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 chiefely and moſt eminently I have diſcovered, as that which is a moſt manifeſt and undeniable truth; though I could not find out all the ſtreames of wickedneſſe and folly amongſt men and women, yet the original and fountain of them all I have clearely 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 numberleſſe, and there are ſo exceeding few of them ſuch as they ſhould be; but the fault of this reſts wholly upon man himſelfe; and that becauſe God created our firſt parents upright, that is, voyd 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; mans body being ſubject to his ſoule, his inferior faculties to his reaſon, and both ſoule 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 ſoone fell from this their original righteouſneſſe, in that hearkening to the temptations of Satan, they contented not themſelves with that way to happineſſe which God had preſcribed, but yielded to follow thoſe new deviſed wayes for the attaining a higher degree of bleſſednes, 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 honour and perfection, wherein they were created, became depraved and corrupted, and deſperately deceitfull, Jer. 17.9. and now following the counſell of their own hearts, men doe continually run into many crooked and ſinfull wayes to their own ruine. So that by many inventions, here is meant, both the many falſe wayes wherein men ſeek to attain happineſs, being fallen from God, in whoſe favour 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 ſtreight rule of Gods word, for the practiſing, excuſing and defending of their evill courſes.