Observations Upon the Old Testament, Commentary · Ecclesiastes

Observations Upon the Old Testament · Commentary · Ecclesiastes

p. 318Ecclesiastes.

THis is the Book of Solomons Repentance; written in his old age, as may seeme to be gathered, both out of the Title of the Book, and the Closure of it in the six last verses; and also out of the whole Body of it; Being written upon a serious view of the Passages and practises of his life past, and the great and manifold Experiences he had made and found therein. His maine businesse is a curious search after true Felicitie and real Contentation. And upon his search, and experience he doth finde and pronounce. That in order thereunto, all things under the Sunne were but vanitie of vanities, and vexation of spirit: and for such experimented by him; though the same improved by humane wisdome in him to the utmost, Chap. II. 3, 9. This he shews in a large maner, in sundry sorts, in many particular vanities under the Sunne; principaly in humane wisdome and knowledge, humane labours, industries, and endeavours; in Delights and Pleasures of all kinds; in Honours, Greatnesse, and Power; in Riches and Possessions; and in the utter insufficiencie that is in all these, to extract from them, or the quintessence of them, any true happinesse, or from any other sublunarie thing, or creature whatsoever. He seemes to speak sometimes in the person, and according to the carnal reasonings of the Atheist and Epicure, as reciting their opinions, with their arguments; yet he avers the truth of God against them; and the just and wise course, though to us secret, hid, and unsearchable, of his Providence, Administration, and government of all the events, issues, accidents, and affairs of this life, in relation both to the just, and to sinners; even in things befalling in common to both of them. He giveth sundry sound remedies to abate and heale the said Vanities. He speaks much for Wisdome, and against Folly. And prescribes many good Rules for better things, for procuring tranquillity unto the mind, and peace and comfort to the life of a man; eftsoones minding and mentioning, among other things, a chearful fruition and enjoyment of the outward Blessings and Comforts of this Life, with gladnesse, contentation, and thankfulnesse, as from the hand of God. And lastly, in the twelfth Chapter he concludes, That in Old age, elegantly described by him, and at Death, It will appear, That to Fear God, and Keep his Commandments, is the whole of man, both the whole Dutie, p. 309and Felicitie of Man; the one, and only thing wherein it consisteth.

The words] Solomons Ethicks, verse 1 his Sapiential Tractate of the Sovereign good; chapter I his Retractations and Penitential Sermon; his Experiments.

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

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

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

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

One generation] Ecclesiasticus XIV. 18. verse 4 Meere man is but the dream of a dream, a curious picture of nothing. Mortalitie is the stage of mutabilitie: The inward principles of change and alteration are alwayes working. The children thrust out the fathers.

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

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

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

The winde] Thus whirleth, verse 6 and returneth: though in some parts of the world▪ in some moneths of the year, they have a very regular and uniforme motion.

Rivers] Runne thither whence they come through pores and passages of the earth, verse 7 whereby they lose their saltnesse. Thus which p. 310way ever we cast our eyes, we every where meet with evidences of inconstancie and mutability here below, as testimonies of that vanitie which all things under the Sunne are subject unto; so that man cannot finde fatisfaction and full content in them.

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

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

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

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

This is new?] Such new things as may so farre surpasse the discoveries before, verse 10 as to be able to satisfie the heart, and make man happie? They are indeed new-nothings.

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

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

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

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

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

p. 311That which is crooked] Chap. VII. 13. verse 15 The most excellent natural knowledge will not do either the one, or the other; rectifie what is amisse, or supply what is defective.

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

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

In much wisdome is much grief] Many wayes, verse 18 and upon manifold occasions, Verse 14.

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

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

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

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

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

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

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

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

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

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

p. 312the wood] Of Forrests; and likely in those Gardens and Orchards, which for their spaciousnesse might be called woods.

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

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

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

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

also my wisdome] Verse 3. verse 9 by wisdome to minde what real good could be extracted from them. Thus he heeds his maine end.

I with-held not] Luke XII. verse 10 19. cleane contrary to that, Rom. XIII. 14.

Then I looked] In the serious review he findes all to be but a feeding upon the winde; verse 11 nothing but labour for his paines and gaines, he catcheth but a Butter-flie, with much vexation and all his toile.

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

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

wisdome excelleth follie] Foolish, verse 13 sensual pleasures, which perish in the using, and leave a sting behinde them. Though the most excellent humane wisdome is vaine also, as to this maine end, and in order to it to attaine true happinesse.

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

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

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

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

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

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

all my labour] As being so vaine and vexatious. verse 18 No felicitie and true happinesse in this life being to be gained by any creature-comfort.

p. 313leave it] Psal. XLIX. 10. and XXXIX. 6. And so Luke XII. 17. ere he was a day elder.

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

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

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

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

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

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

nothing better] Chap. verse 24 III. 12, 13, 22. and VIII. 15. as to the happinesse of this life attainable by all study and industrie in worldly things and affairs; and so to free our selves from this vanitie and vexation of them; and specialy from that disease, verse 21.

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

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

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

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

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

To every thing there is a season] Or rather a time prefixed, chapter III verse 1 set, and predetermined. The series and contexture whereof, and of all future events, we cannot order or alter, we cannot antedate or anticipate; nor post-off, or post-date; by all our anxious care and toyles: we cannot break through the bounds of Gods providence and predeterminate purpose in the guidance of them. So again, chap. VIII. 6. And therefore p. 314we should quiet and content our selves in the good and comfortable use of them; as chap. II. 24. And not seek to extract out of such vaine and variable things that good and felicity which is not in them. Yet again, This may minde us not to neglect the seasons, times, and opportunities of Grace, which are in Gods hand when he doth please to offer and afford them, Luke XIX. 42. Heb. II. 3.

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

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

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

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

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

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

And moreover] Having formerly shewed the vanitie and vexation of Knowledge, verse 16 and of Pleasures, and of humane Labours, in many regards; together with the Remedies of them; He now proceeds to shew more vanities and vexations; and yet to vindicate Gods Providence in them.

the place of judgement] That should be a Sanctuarie and Citie of Refuge for wronged Innocencie. That wickednesse and oppression p. 315should be and reigne there, was a great vexation, and a great tentation too against Gods righteous Providence.

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

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

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

all turne to dust againe] Expire alike; verse 20 and the body turnes to dust alike, Gen. III. 19. Job XXXIV. 15. This still in relation to the body only.

Who knoweth the spirit of man] No man can by sense discerne the ascent of the one, verse 21 or the descent of the other. But he can who hath the minde of Christ, who hath seen the insides of Nature, and Grace; Who is spiritual, 1 Cor. II. 14, 15, 16. See chap. XII. 7. of this book. And Solomons scope throughout this Book, is to shew the vanitie of earthly things, and of humane actions in order unto things under the Sunne, as to satisfie the heart of man in the acquiring of true felicitie. Of his immortal or heavenly condition he speaks not purposely. But as he makes Pietie the Only Remedy against all these earthly vanities and vexations; and so concludes his Book in the two last verses. We need not here then to make these passages to be speeches taken up in the Person of the …picure or Atheist.

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

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

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

no Comforter] Doubled here. This addes to their miserie. This was Jobs case, chap. VI. 14, 15. and chap. XVI. 2. and chap. XIX. 21. he crieth and calleth for this pitie and commiseration. It was Davids case, Psal. LXIX. 20. And Jerusalems, Lam. I. 2, 9, 16. God cals for it towards Jerusalem, Esay XL. 1, 2. And himself doth it, Esay LI. 3, 12. See Nahum. III. 7.

praised the dead] He preferreth the ease and quietnesse of death, before the miseries of such a dying life. See Job, chap. III. throughout, Jonah IV. 3. 1 Kings XIX. 4. He speaks here according to the judgment p. 316of men under oppression: without relation to the wickednesse of men, whose state after death is in those terrours and torments that shall either mend, or end, and they be never able to abide or avoid, Matth. XXVI. 24.

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

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

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

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

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

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

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

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

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

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

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

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

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

no end of all the people] Infinitely discontented, verse 16 and restlesse in their desires of change, never contented with their present state. The people put no end or stop to this vanitie, to this their epidemical disease; but this vanity and vexation passeth on from one generation to p. 317another, that they are thus variously affected towards their Princes in all ages.

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

Surely this] Must needs be a vanitie and vexation to people; but to Princes specialy.

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

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

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

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

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

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

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

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

For a dream] Multitude of businesse produceth dreames; verse 3 multitude of words, which usualy are rash, hasty, and sudden, produceth folly; specialy in Prayer to God, chap. X. 14.

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

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

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

p. 318For in the multitude of dreams] Verse 3. verse 7 Prov. X. 19. As in those are many Vanities, so vaine will thy many words and excuses be, in pleading an erroneous mistake, and extenuating the non-performances of thy vowes and promises to God.

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

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

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

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

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

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

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

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

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

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

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

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

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

Wanteth nothing] That he can justly and reasonably desire; though indeed this covetous mans desires are bottomlesse and boundlesse; And he wants all things, not having power to make use of any thing.

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

many years] And many children; verse 3 not like him, chap. IV. 8. But filled both with children, and years; and yet not filled with good, with the comfortable use and fruition of his blessings and estate; lives beside it, p. 319is not master of it, but mastered by it.

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

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

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

A thousand years] Which never man yet did.

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

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

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

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

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

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

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

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

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

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

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

For who knoweth] The animal creatures by instinct of nature know what is good for them, verse 12 to maintaine their being, and well-being; to remedy their maladies. But man knoweth not what is good for him, p. 320What is best for him in this life, as to the things of this life; Whether to be rich or poor, &c. Achitophel might have lived longer with lesse wisdome: Nabal with lesse riches: Herod with lesse pride and praise, &c. God is pleased to shew man the only good, Mic. VI. 8. and Solomon, chap. XII. ver. 13, 14.

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

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

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

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

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

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

p. 321Sorrow is better] James IV. verse 3 9 Luke VI. 21. 25. Matth. V. 4. yet this is a Paradox to the world, which is alwayes set upon the merry pin, to be as merry Greeks: to eat and drink, and laugh, and play, and labours to banish all sorrow away, as the bane of their life.

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

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

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

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

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

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

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

Better is the end] This maxime holds in many things; verse 8 where the beginning is difficult, the end sweet. James V. 11. Psal. XXXVII. 37. Many graces run in the race of a Christian course: only perseverance to the end gaineth the prize, crownes the enterprize and action, Matth. X. 22. Heb. III. 6. Apoc. II. 10, 26. Many seeme to set out for heaven with much eagernesse; as Orpah from Moab; but returne back; put their hand to the plough, but after look back, as Lots wife; run well, but after fall off, Gal. V. 7. leave their first love, Apoc. II. 4. begin in the spirit, and end in the flesh. But better they had never known the way of righteousnesse, &c. 2 Pet. II. 20, 21. Heb. X. 26. 27, 38, 39. Some here understand the end of angry contention. p. 322For so the Hebrew word sometimes signifies, as Prov. XVII. 9. And so the sense …wil best agree with that which followeth.

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

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

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

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

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

Wisdome] Good without it; verse 11 but better with it, Prov. XIV. 24. and such to Gods glory, and the good of himself and others, Prov. III. 9. Luke XVI. 9. 1 Tim. VI. 11, 18, 19. The poor mans wisdome is oft despised, chap. IX. 15, 16.

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

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

Consider the work of God] See, verse 13 view, and ponder the work of God, his over-ruling hand and Providence in all the affairs of the world. When thou art apt to complaine of the times, and oppressions therein, p. 323and the crooked courses and crosses thereof, look up above the creatures, and all second causes, and acknowledge and acquiesce in Gods wisdome and justice, infinite above ours, who would not suffer or permit such things to prevaile, if he were not so wise and powerful as to bring good out of evil, light out of darknesse, order out of confusion, and to make all serve unto his own glory. He can use crooked tooles to make streight work. And we cannot set things streight, or make the man streight that is borne crooked, we cannot amend things amisse, nor rectifie what he hath made crooked, Job XXXIV. 12. His purposes must stand, and cannot be altered or resisted, Esay XIV. 24, 27. Job IX. 12. This consideration wrought upon Aaron, Levit. X. 3. upon Eli, 1 Sam. III. 18. upon David, 2. Sam. XV. 26. Iohn XVIII. 11. See Iob IX. 4. we must make our own burden lighter by our patient bearing it.

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

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

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

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

All things have I seene] He confirmeth the former point of Gods dark and wonderful Providence, verse 15 as aforesaid, by his own observation and experience in his life-time, Esay XLV. 15.

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

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

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

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

p. 324over-much wicked] Not allowing any degree of wickednesse. But cautioning most against the most excessive ranck, the superfluity of naughtinesse, James I. 21. When we run to the excesse of riot in sinne, 1 Pet. IV. 4. And being past feeling, give our selves over to it, to work it with greedinesse, Ephes. IV. 19. doing wickedly with both hands earnestly, Mic. VII. 3. Jer. VIII. 6.

before thy time] Wasting thy body by such sinning; or exposing thy self to the stroak of humane justice; or divine extraordinary vengeance upon such exorbitant outragious sinners.

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

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

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

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

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

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

I will bewise] Solomon had many extraordinary means, verse 23 and used all endeavours to get and increase in wisdome; yet after all that, he found it farre from him, and he farre fromit. It surpasseth the sublimest understanding p. 325of man Job XXVIII. 12,—21. and chap. XXXVIII. Rom. XI. 33, 34.

Exceeding deep] As what not? verse 24 even in things Natural, and the works of creation; much more profound, abstruse, mysterious, and mystical in things supernatural in Gods works of Providence, and mans Redemption, 1 Pet. I. 12 Iob XI. 6,—10. Psal. CXXXIX. 6. This the cause why he was so farre from Wisdome.

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

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

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

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

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

This] Mentioned, ver. 26. and 28.

one by one] In his diligent search. verse 27

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

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

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

Sought out] B… verse 30 Satans guiles, and their own deceived hearts.

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

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

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

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

face to shine] As did the face of Moses, of Stephen. The wisdome of Piety is reverend and venerable. Natural Conscience cannot but p. 326stoop and do obeysance to it. Some thus; A mans wisdome shines in his face.

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

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

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

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

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

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

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

shall feele] Know experimentaly.

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

a wise mans heart] Yeelds not blinde obedience; But discernes when; and how, both the season, and the meanes and manner of obeying; so to apply himself to the King, as to prevent his displeasure, to gaine his favour; and yet to preserve his conscience and allegeance to the King of Kings. See 1 Chron. XII. 32.

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

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

For he knoweth not] Jer. verse 7 VIII. 7. Luke XIX. 42, 44. Man cannot foresee, to prevent the miserie. He is in the dark in regard of future events; He cannot so much as fore-appoint his own actions for the future, much lesse foresee the consequences & issues which would follow thereupon. Prov. XXVII. 1. James IV. 14. Therefore his misery is great upon him, not knowing that point of time and exact season only fit for transacting and dispatching his great affairs, which way is but one; And he so having a thousand wayes to misse the mark, and but p. 327one to hit it. Difficult then is this; though not alwayes altogether impossible, Prov. XXII. 3. and XXVII. 12.

Power over the spirit] To retaine breath and life, verse 8 to keep it from going away, to prolong it, or to adjourne and proroge death, Psalme XLIX. 7,—10. Heb. IX. 27. no man, no King can do it. The syth of death mowes down as well the Lilies of the Crowne, as the grasse of the field.

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

neither shall wickednesse] Sinfull shifts avoid it; though they turne every way, move every stone, make a Covenant with death and hell, Esay XXVIII. 15, 18.

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

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

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

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

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

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

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

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

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

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

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

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

p. 328Neither shall he prolong his dayes] Unlesse it be for a curse. And all that while living, he is truly dead; dead in sinne, dead in Law, Mat. VIII. 22. 1 Tim. V. 6. Col. II. 13. Luke XV. 24. Rom. VII. 9. Ephes. II. 5, 7.

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

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

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

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

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

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

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

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

p. 329and the rich] In worth, verse 6 and wisdome. Dignity ought to wait upon Desert; though it alwayes doth not. For Rulers sometimes grow into suspition of such as eminently excel in extraordinary worth.

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

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

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

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

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

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

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

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

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

p. 330wearieth every one] By his wordinesse, and much idle vaine babling without any solid and sound matter; verse 15 as empty casks sound loudest, chap. V. 3, 7. Prov. X. 19. and XVII. 17, 27.

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

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

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

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

sloathfulnesse] See the Observations on Prov. verse 18 VI. 6. Here it seems applyable to a sluggish, childish, carelesse government of a Kingdome or Common-wealth.

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

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

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

for a bird of the aire] The danger if thou mutter it in hugger-mugger, p. 331God can reveale it by brute creatures; birds, and beasts; by inanimate creatures. See Gen. IV. 11. Esay XXVI. 21. Hab. II. 11. As Luke XIX. 40. So in this case. However, Kings themselves have long eares. Yea, we say, walls, and hedges have ears. See that Ester II. 22. And consider the discovery of our hellish Powder-plot.

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

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

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

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

thou knowest not what evil] Therefore sowe whilest thou hast it: work while the toole is in thy hand, James IV. 14. Prov. XXVII. 1. By bounty evil of punishments and judgements is prevented: by unmercifulnesse to the poor, it is procured.

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

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

p. 332He that observeth the winde] We must not stand scrupling and casting perils and objections and pretences to hinder or delay our Alms-giving; and come with our Talent tied up in a napkin. Whereas any pertext serves the covetous miser, not to give.

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

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

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

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

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

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

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

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

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

and walk in the wayes] Go on in the choise and chase of thy hearts desires.

But know thou] To thy cost, though such would faine baffle their knowledge, and blinde the eye of their understanding; yet it will not p. 333be. As Esay XXVI. 11. 1 King. XXII. 25. 2 Pet. III. 5.

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

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

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

Therefore remove sorrow] Sinne, verse 10 which is the true cause of sorrow, as the end will prove, Prov. XIV. 13. and the true cause of Gods indignation. Or, particularly this sinne of thy indignation, and all inordinate passions, thy swelling and storming at the will and wayes of God, or at any serious advice given thee. foreign.

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 334And the doores] Old men shall shut the street-dooers, shall stay within doores, because the weaknesse of their appetite, and digestion, when the sound of the grinding with the teeth was low, and doth cause them to eat little, and so weakens their bodies, to stir abroad. Others, by streets here understand those Pipes and passages, which are for the meat to go down to the stomach; and for the breath and aire to go down to the lungs; which passages have doores and covers, which open, and shut: And these being weakened in old age, breed weaknesse of the body, and difficulty of swallowing, and of speaking. Those which stretch the words to the Hearing; or to the eye-lids; or to all the senses, seeme to misse most of the true meaning.

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

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

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

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

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

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

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

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

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

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

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

or the pitcher be broken at the fountain] By fountain we may understand those principal parts, as the Heart, Head, Liver, from whence p. 335the vital supplies of spirit, heat, blood, sense, and motion are drawn into the body. By Cisterne the same aforesaid; or those places of the body whereinto those vital supplies are drawn and conveyed. By the pitcher, and wheele, the veins, arteries, and sinewes, which as subservient instruments do conveigh those supplies into the several parts of the body. Some understand by the pitcher, the bladder; and by the cisterne, the belly; that neither duly performe their office: by the fountaine or spring, the issuing forth of the water; the retentive faculty of the muskle at the neck of the bladder being broken, so that water, the urine issueth from him insensibly, without stay.

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

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

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

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

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

p. 336by these] and by no other; verse 12 no humane and vaine words or writings, Psal. XIX. 11. These are sufficient. Some conceit that Zerubbabel speaks thus to Abihud.

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

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