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all the rest; and to understand the first word of it, tubo, concerning those persons mentioned in the beginning of this discourse: "Who among those unrighteous judges," &c.

CHAP. IV.

THE ARGUMENT.-Having considered the power, which many times falls into the hands of unjust and cruel men, he now represents the miserable estate of those that are subject to them, as a farther argument of the vanity and vexation, unto which mankind are liable in this troublesome world. And having noted some of the principal mischiefs of this sort, (of which I shall give a distinct account in the paraphrase and annotations upon it), he concludes the chapter with some animadversions upon the condition of the greatest, nay, and the best of princes, who are not so happy as the world is apt to think them.

Ver. I.

Ver. 4. ¶ Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This is also vanity and vexation of spirit.] For, besides what they suffer from mighty oppressors, they give one another a great deal of trouble; pride, ambition, emulation, envy, and hatred, reigning so uncontroulably every where among all orders and ranks, all trades and professions, that when a man hath taken a great deal of honest pains, in some useful work, and brought it to perfection; instead of gaining credit by it, and being honoured for it, his neighbours look awry upon him; nay, he is maligned, disparaged, and traduced, by those, who either cannot or will not imitate, (but only carp at) his ingenious labours. So vain it is to endeavour to excel others in art or industry, which procure a man ill-will, when he looks for thanks and commendations; and such an affliction it is to a man's spirit, to labour hard for an ungrateful world; who are tormented by that which should please them, and cannot see any worth in another, but they are vexed within themselves. See Annot. [b] Ver. YO I returned, and considered all the oppresSo 5. The fool foldeth his bands together, and eatsions that are done under the sun; and be- eth his own flesh.] But see now, (as a farther instance bold, the tears of such as were oppressed, and they had no of the vanity of mankind), what use some make of comforter; and on the side of the oppressors there was this; who are so absurdly foolish, as to be utterly dispower, but they had no comforter.] But I have not yet couraged, and to sit down in perfect idleness; because done with the consideration of the miseries which there are such oppressions on one hand, from those mankind suffer, by the abuse of that power which is above them, (ver. 1.), and such emulations on the necessarily placed in the hands of some persons for the other hand, from those that are equal with them, and good of others, (iii. 16.) For, reflecting again upon For, reflecting again upon under them, (ver. 4.). A wise resolution this! to do it, I observed the innumerable ways that were prac- nothing, because others do ill; not to satisfy one's tised in this world, for the undoing of others; both self, because others will be displeased; not to satisfy, by violence and exactions, and by fraud and calum did I say? nay, he is hunger-bitten, and eaten up with nies, (as well as by unjust decrees), whereby so many cares how to live; he hath not a rag to his back to were crushed, that nothing was to be seen or heard, cover his nakedness, having reduced himself and fabut the tears and cries, the sighs and groans, of such mily, by his laziness, to extreme penury. as lay in a desolate condition, and could find no relief, not so much as one to comfort them; for such was the greatness of their oppressors, who had gotten all power into their hands, that as they could not defend themselves against them, so nobody else durst express their compassion towards them, much less plead for them, for fear of being served in the same kind themselves. See Annot. [a]

Ver. 2. Wherefore I praised the dead which are already dead, more than the living which are yet alive.] Which made me think it was better to be among the dead, who have made an happy escape from all these calamities, than to remain still alive; either to suffer under this tyranny, or to live in perpetual fear of it; or to behold such great grief of heart, (but without power to help them), what many miserable wretches

endure.

Ver. 3. Yea, better is he, than both they, who bath not yet been, who hath not seen the evil work that is done under the sun.] Or rather, (for why should I compare the living with those who, though they now lie at rest in their graves, have been heretofore very sorely afficted?), much more desirable than either of these, is it not to have come into the world at all; and so to have had no sense of the miseries which the dead have formerly felt, and the living now undergo?

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Ver. 6. Better is an handful with quietness, than both the hands full with travail and vexation of spirit.] And though he want not excuses for his folly, yet they are as idle as his sloth; for he senselessly applies that common saying to his purpose, "One handful with ease, is better than two without it." Which is very true, if rightly understood; and may serve to reprove both him, and those from whom he learns this folly; for as idleness and emptiness always go toge. ther, (and, therefore, he in vain expects to have so much as one handful without labour), so is a moderate estate gotten honestly with moderate diligence, and enjoyed handsomely with perfect contentment, better than the greatest treasures gotten by oppression or with infinite toil, and enjoyed with anxious thoughts and fretting cares, and exposing a man either to the hatred or the envy of others. See Annot. [d] Ver. 7. Then I returned, and I saw vanity under the sun.] Nor is this all the folly into which men fall, by the fore-named tyranny and oppression, (ver. 1.); but reflecting again upon this subject, I observed another extreme into which they run, no less void of reason and of satisfaction than the former.

Ver. 8. There is one alone, and there is not a second; yea, he hath neither child nor brother; yet is there no end of all his labour, neither is bis eye satisfied with riches.

broken, though a single one be soon snapped asunder so he that is surrounded by his children, friends, and neighbours, will make a better defence, and hold out longer, against those that invade his right, than that wretched man can do, (ver. 8.), who, by loving money alone, hath deprived himself of all such suc

cours.

neither saith he, For whom do I labour, and bereave my
soul of good? This is also vanity, yea, it is a sore travail.]
For, as some grow idle, so others grow too scraping
and penurious; it being no rare thing to find a man
that lives single and alone, without so much as a com-
panion, and hath neither child nor brother, nor kins-
man, to make his heir, and yet he sets no measures,
either to his labours, or to his desires, but toils and
craves without end; and, which is still worse, as he
can scarce find in his heart to allow himself the neces¶
saries, much less the pleasures of this life, so it never
comes into his mind to think, who shall be the better
for all this when he dies; and what a madness it is,
both to rack his mind with cares, and to pinch his
belly, and deny himself the comfort of what he hath,
for the sake of he knows not whom.

This also, certainly, is not only a senseless and unprofitable folly, but one of the greatest plagues and torments of human life. See Annot. [e]

Ver. 9. Two are better than one; because they have a good reward for their labour.] How much wiser is he, who not only enjoys what he hath himself, but takes others into the society, to partake of the good things that God hath given him? For nothing is more comfortable than good company, as nothing is more dull and melancholy than a solitary life; and besides, when two or more are adjoined together in common counsel, and mutual help and assistance, they will not only act more chearfully, but more easily effect their design, and take the greater pleasure in the fruits of their labour. See Annot. [f]

Ver. 15. For if they fall, the one will lift up his fellow; but woe to him that is alone when he falleth, for be hath not another to help him up.] Or if they have any ill success, or fall into danger, it will not only make the singular benefit of fellowship the more plainly appear, because they will relieve and rescue one the other; but lamentable is his condition, who hath no friend, no companion, to reach out his charitable hand to him when he falls, (suppose into a pit); none to comfort him when he is sick; none to testify his innocence when he is defamed; or, which is worse, to restore him, when by his own imprudence or negligence he falls into a sin.

Ver. 11. Again, if two lie together, then they have beat; but how can one be warm alone?] And, therefore, in the very beginning of the world, God did not think fit to let man be alone, but gave him an help meet for him; and as two that lie together in the same bed, cherish one another by their mutual heat, but it is hard to be warm alone; so do they that are strong, undaunted, vigorous, and chearful, infuse that courage and comfort, which silver and gold cannot give, into those that are of a weak, timorous, dejected, or melancholy spirit.

Ver. 1. And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.] To conclude, we are never more sensible of the benefit of society, than when we are assaulted by a powerful enemy; whom we cannot resist alone, but by the help of a friend may be able to overcome; for as a reat many threads twisted together are not quickly

Ver. 13. ¶ Better is a poor and a wise child, than an old and foolish king, who will no more be admonished.] But it is not society alone will make a man happy, without wisdom and virtue. For who are better attended and guarded than kings? and yet the poorest man that is, if he be wise and good, is far happier than the wealthiest prince on earth, who foolishly abuseth his power; nay, the towardly child of a poor man is much better than such a king, though his greatness be made more venerable by his grey hairs; for, besides that, wisdom makes the poor youth contented with his condition, though never so mean, (a blessing at which princes hardly arrive); it renders wholesome admonition also acceptable to him, when by his inexperience he falls into an error; but folly makes the other impatient of all advice and counsel; and the older he is, the more obstinate; because, as his kingly dignity, he fancies, authorises him to do what he list, so his age gives him a privilege of knowing, better than any body can tell him, what to do. See Annot. [g]

Ver. 14. For out of prison he cometh to reign, whereas, also, be that is born in his kingdom becometh poor.] By which means it comes to pass, that he who was born a mere beggar, nay, was as poor and abject as the vilest slave, rises by his singular prudence, counsel, and conduct, unto a throne; when he whose ancestors were kings, and possessed his dominions by an hereditary right, is deserted by his subjects, and, through his folly and wickedness, falls into such contempt, that he not only loses his crown, but is reduced to the greatest poverty, in which he spends a miserable life.

Ver. 15. I considered all the living which walk under the sun, with the second child that shall stand up in bis stead.] Or, if this happen not, yet, (such is the infelicity of good princes), I have seen a great king left with nothing but the bare title, and the outward state of royalty; the hearts and affections of all nobles, gentry, and common people, from one end of the kingdom to the other, inclining to his son, (or to the next heir), that is to succeed him; unto whom they do obeisance, as if he were already upon the throne, but neglect his old father; who sees himself robbed of those honours, in which he placed his happiness; and that by his own son, who would have been more dutiful, perhaps, if he had been a private man. Annot. [b]

See

Ver. 16. There is no end of all the people, even of all that have been before them; they also that come after, shall not rejoice in him. Surely this also is vanity and vexation of spirit.] Nor is this a thing that will nave an end, but a humour so rooted in all mankind, that, as in all preceding times, (before this king and his son were born), they have been weary of that which

they have long enjoyed; so this young prince, who is now followed with such applause, must not think that it will last alway; but they that come after will take as little delight in him, as the present generation doth in his father; and, when he grows old, court his son, after the same fashion as they now do him, 'being young.

From all which it appears, that happiness is not to be found in honour and dignity; no, not in the very highest pitch of it, which is the kingly power; for there also is not only dissatisfaction, but many dangers, troubles, and vexatious cares, which very much disturb and perplex their spirits. See Annot. [i]

ANNOTATIONS.

[a] Ver. 1. Oppressions.] There are more evils than one that arise from the ill administration of public affairs. For they are either external or internal. And the external are two, either from supe. riors, or from equals and inferiors. Those from superiors he speaks of in this verse, and calls by the general name of oppressions, which comes from a root in the Hebrew, that signifies indifferently to oppress, (or rather to squeeze others, and utterly crush them), whether it be by forcible violence, or by extortion in the traffic, or by fraud, circumvention, and false accusation. If it refer to any one of these more than to another, it is to the last. And therefore the LXX. though they translate it. by several words, importing bearing down others by main strength, yet by none so frequent, as by Tuxedale, to undo others by calumny. fb] Ver. 4. Envied.] Those evils which come from equals or inferiors, he speaks of in this verse, and calls by the general name of envy, which is a word in the Hebrew, that signifies, when it is taken in an ill sense, all those vicious affections, which are the causes or the effects of envious emulation at the good qualities or prosperity of another person. Which St James calls gs, bitter zeal or envying, iii. 14. and St Paul is wont to express by two words, gs and , strife, (or λ, making bate), and envying, Rom. xiii. 13.; strife and envying, i. e. contentious or factious emulation, Philip. i. 15. envy and strife, i. e. invidious

contention.

[c] Ver. 5. Foldeth his hands.] Here he passes to those evils which I called internal, which come not from others, but from ourselves. For some (seeing the forenamed oppressions, or the envy that attends upon men's industry and good successes) grow idle, and leave off all business, (expressed here by folding the hands, see Prov. vi. 10.), because it is to no purpose to get what another may presently take away, or if he keep, it raises him other enemies, who grudge to see him so happy.

By this means such a man brings himself to extreme poverty; so that phrase, "eateth his own flesh," signifies, one that is ready to die with hunger; and whose wife and children, (called in scripture a

man's flesh), are in danger to starve with him. There are other explications of this phrase, upon which I have touched in the paraphrase, which admirably express the folly of him that undoes himself, to avoid being undone by others.

[d] Ver. 6. Better is an handful.] Which though it be a very absurd resolution, yet he wants not apologies for it. Nay, as if he were the only wise man, (sapientum octavus, "wiser than seven men that can render a reason," as Bishop Sanderson speaks), he utters sentences, (but it is "like a parable in the mouth of a fool," a speech full of reason in itself, but witlessly applied), and says, that "better is a handful with quietness," &c. Wherein he makes a shew of being the most contented soul that lives, but is far from it, desiring and coveting as much as the most toiling and moiling wretch in the world, if he might but have it, and never sweat for it.

Thus some, understand this 6th verse; which others take to be Solomon's advice to the envious spoken of before, or to the covetous spoken of afterward, that they would be contented with their condition; moderate riches having fewer cares, which a great estate brings along with it in abundance. Unto all which I have had respect in the paraphrase upon

this verse.

[e] Ver. 8. One alone.] And as this is the fault on one side, so, on the other, there are those who turn their thoughts altogether to save what they can; pinching themselves, by a penurious way of living, that they may seem poor and not worth the squeezing, and likewise have secret reserve of unknown treasures in case they are oppressed. This he describes here, by the example of a man, who hath neither wife, nor child, nor friend, nor companion, but lives solitary in a house by himself, where he spends little, and yet thinks of nothing but getting riches; which he enjoys not at all, only looks upon them, and wishes still to see more. One, not a second.] Is properly a man without an heir, or a successor, as ver. 15.

[f] Ver. 9. &c.] Upon the occasion of the foregcing observation, ver. 8. (the better to represent the folly of that sottish humour he there describes), he sets forth the benefit of society, which Greg. Thaumaturgus here calls Kowwviar Bis, living in fel. lowship and communion together. This he shews is profitable, First, to procure us greater happiness, which is the subject of this 9th verse. Secondly, to preserve us in the enjoyment of that happiness, when we have attained it; as he shews by three instances. First, To deliver us out of dangers, ver. 10. Secondly, To fortify us against them, ver. 11. Thirdly, To repel them, when they actually assault us, ver. 12. Where is a proverbial saying of a triple cord or thread, like to which there are many in other authors; but I forbear to fill the paper with them, and leave those also who have a mind to allegorical application of these three things to seek for them in other books. For my business is only to give a brief account of the literal

sense, which is this in short ;-that a companion will afford us his help and assistance many ways; and, if there were no benefit to be reaped from him, this would be an exceeding great comfort, to have one in our adversity, into whose bosom we may exonerate our sorrows; which will be the lighter, if we see there is any body that sympathises with us in our calamities.

[g] Ver. 13. 14.] And thus having represented the miserable effects of power abused to oppression, which bereaves men of the sweetest comforts of life, making them avoid society; he returns to consider the wretched state of such oppressors, though never so mighty. Both from their own folly, ver. 13. 14. (where that expression is very remarkable, He is made or becomes poor in his kingdom, as Dr Hammond well expounds it, upon Mat. i. not. a.), and from the fickleness and inconstancy of the people's affections, which creates a great many troubles even to good governors, ver. 15. 16. Where there are many difficulties in the Hebrew texts, but not such as makes the sense obscure; and an account is given of them by many authors, and therefore I shall only note what the Lord Bacon hath observed, for the illustration of the 15th verse, and what De Dieu liath noted upon the 16th.

[h] Ver. 15.] This verse sets out the vanity of the people, who are wont to press and flock about the designed successors of princes: "The root of which vanity," saith the Lord Bacon, (Advanc. of Learn. 1. vii. ch. ii. parab. 20.), "is that frenzy in the minds of men, which inclines them, with too extreme an affection, unto their own projected hopes. For the man is rarely found, that is not more delighted with the contemplation of his future hopes, than with the fruition of what he possesseth. Another thing is, that novelty which is pleasing to man's nature, and earnestly coveted; now in the successor to a prince, (called here his second), he that is next to him, these two concur, hope and novelty. Which make more men (as Pompey said to Scylla, and Tiberius afterward touching Macro) adore the rising than the setting sun. And though princes perhaps, who are in present possession, be not much moved with this fond humour, nor make any great matter of it, (as neither Scylla nor Tiberius did), nay, they smile, it is possible, at the levity of men, and do not stand to fight with dreams, (for hope is but the dream of a man awake), yet it cannot but inwardly vex them, to see themselves slighted, even by those on whom they have bestowed many benefits, merely in hope of receiving more from their next supposed successor. For they cannot reasonably expect more, perhaps, from him that now reigns; and therefore they make timely applications to the next heir. He hath done enough for them, and therefore they betake themselves to him, who hath yet done nothing. And besides, old men grow tenacious, morose, and sour; whereas youth is commonly liberal, jocund, without care, and am

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bitious to do great things, especially at his entrance upon the kingdom." This, saith another learned writer, makes the long life of princes, and their power, troublesome and grievous, both to courtiers and people; of which they that live at Rome, do not want ocular demonstration.

There is nothing more needful for the explication of this verse, but only to observe, that the child or youth, who is here called the second, doth not suppose another child or youth that is first; but only signify, that this youth is second in the kingdom. Not second in respect to another son, but second in respect to his father, who reigns before him, and when he dies, the son succeeds him.

[i] Ver. 16.] The first words of this last verse, L. de Dieu seems to me to have expressed better than any other interpreter; they running thus word for word, in the Hebrew, There is no end to any people; that is, no end for their fickleness, no bounds to their inconstancy, but one nation is as subject to it as another. And as this age follows the former, so the next will follow this, in its levity and mutability. And therefore those young princes, who are transported with the acclamations of the people, do but feed upon wind, (as some, I observed upon the first chapter, translate those words, which we render vexation of spirit); for their applauses are like to their affections, as changeable as the wind, which will turn another way, to some other person, when this present prince grows old, or he rules ill, or the people's fancy and humour alter. And then it will be indeed a sore affliction to him, to see himself despised by those who formerly cried him up as if he had been their darling.

It may be referred, also, to the very government itself, with which the Israelites were not pleased. For when they were under judges, they desired a king; and then they were not pleased with the monarchy, but wished for the old aristocracy again; though that in truth was the most excellent monarchy, which they would not understand, under the immediate government of God himself.

СНАР. V.

THE ARGUMENT.-Under an ill government in the state, religion itself is commonly corrupted in the church. And therefore, having set forth the miseries people endure, under the oppressions of an abused power, and the extremes of folly into which it drives them, he begins this chapter with a cor. rection of those errors that are in religion. Which is the only remedy indeed, the only comfort we have, against all the troubles to which we are subject in this world; but such is the vanity of mankind, they spoil their very remedy, and take away all the virtue of that which should be their support, turning it into mere ceremony, whilst their minds remain impure, and without any true sense of God. For they do not consider that he, who is a pure mind himself, must be better pleased

with pure thought and affections, composed to the observance of his will, and acquiescence in his pleasure, than with all the sacrifice and offerings in the world, which the wicked may bring him as well as the good.

To prevent, therefore, this new folly into which men are apt to run, when they intend to cure all the rest, Solomon shews all those who would attain true tranquillity of mind, what they must do, and what they must avoid, in the worship of God. And about the middle of the chapter, as I shall observe in the annotations, proceeds to consider the last of those four things, wherein men place their happiness.

Ver. I.

ΚΕ EEP thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools, for they consider not that they do evil.] And now, lest any man add to the affliction and torment of his spirit, even by that which is the only cure for it, let every one, who would be a true worshipper of God, in whom alone lies the happiness we seek, take care to avoid that negligence which is observable in many people, and to approach with all reverence, both of body and soul, into his blessed presence; but do not think to please him with mere postures of devotion, ne, nor with sacrifices and incense, without the oblation of an obedient heart, disposed to do what he would have thee; for the worst men in the world may be able to offer him the richest sacrifices, but are very impious, as well as foolish, if they think he delights in the fat and the blood of beasts, (save only as testimonies of love to him, and acts of obedience unto his will); for in that very thought they offend him, and make no conscience of what evil they do, while they believe their sacrifices atone for all. See Annot. [a]

Ver. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth; therefore let thy words be few.] And next to this, when thou makest thy prayers to God, or givest him thanks for his benefits, deliberate with thyself beforehand, what it is fit for thee to ask of him, or to vow unto him; and let not any sudden passion make thee inconsiderately, either with thy mouth or in thy mind, desire what is not fit for thee to have, or promise what is not fit for him to receive, or thou art not able or willing to give. But remember, first, how infinitely great the Lord and Governor of the world is, who comprehends all things, and then, how little and vile thou art, who prostratest thyself before him; and therefore do not dare to speak to him as an equal, whatsoever comes into thy mind, much less to make him large promises, which thou canst not perform; but let sense of his majesty, and of thy meanness, overcome thee into a profound reverence of him, expressing itself rather in ardent sighs and groans, than in abundance of words, which signify nothing, but want of a se-rious apprehension of him. See Annot. [b]

Ver. 3. For a dream cometh through the multitude of business, and a fool's voice is known by multitude of

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words.] It is so difficult, at the same time, to speak much and wisely unto God, that a man, whose thoughts have been distracted with a great deal of troublesome business in the day, is not more likely to be disturbed with confused dreams in the night, than he who pours out abundance of words in his prayers is in danger to vent a great many vain, unseemly, absurd (if not impious) things, which are utterly unworthy of the divine majesty. See Annot. [c] Ver. 4. When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in foools; pay that which thou hast vowed.] Yet this is not his greatest danger; for such men, having in a fit of zeal bound themselves to God in magnificent promises, are very loth to perform them when they are cool again. And therefore, let me rather advise thee, when in great straits and difficulties, or after great blessings received from him, thou art apt, out of abundance of devout affection, to vow what thou wilt do for him, to deliberate and consider, as I said, in the first place, what thou art truly able and willing to give him, and then, having onec vowed it to him, be no less forward to perform than thou wast to promise; for he is highly offended with those that childishly trifle with him, or impiously mock him with delusive promises, and do not keep their word with him; and therefore let me again advise thee, to be very faithful, and chearful too, in discharging such obligations speedily. See Annet. [d]

Ver. 5. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.] For though the innumerable benefits he bestows on thee, may require some such grateful return from thee, yet it is a less fault not to vow at all, than having vowed, not to perform; the one being but a neglect, the other an affront, nay, a contempt of his majesty, who needs nothing indeed that thou canst give him, but will not suffer a scorn to be put upon him. See Annot. [d]

Ver. 6. Suffer not thy mouth to cause thy flesh to sin, neither say thou before the angel, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thine hands?] Therefore do not hastily engage thyself in such vows as the weakness of human nature, and thy fleshly reluctances, will not suffer thee to perform, much less think of being absolved from the obligations thou layest on thyself, in the presence of God, and of his holy angels, by such foolish excuses as these, It was a mistake, I did not mind what I said, or, That was not my meaning; for this will but more increase thy guilt: And why shouldest thou farther incense the anger of the AImighty, (who is too much provoked already, by thy breach of faith with him), not only to defeat those designs, for the success of which perhaps it was that thou madest thy vows, but blast all thy undertakings, and bring thy whole estate to ruin. Annot. [e]

See

Ver. 7. For in the multitude of dreams and many words, there are also divers vanities; but fear thou God.] For all this folly, inconstancy, and falsehood of mankind, proceeds from the want of a serious awful sense

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