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served before; and the last word, (ketzeph), wrath, denotes the highest commotion of that sort. For being applied to the sea, it signifies such a boiling rage as makes it foam. There is another word, indeed, which we render hot displeasure; but this is joined with it, (Psal. xxxvii. 1.), as equivalent to it, or the effect of it.

[P] From all which he concludes this chapter, as he had done his discourse upon the foregoing subjects, with this meditation, (which some call sententia intercalaris), that the greatest blessing a man can enjoy in this life, is to have an heart to use what God hath given him for his own honest pleasure, with due acknowledgements to God, and charity to others, ver. 18. 19. 20. Where (ver. 19.) there are two words to express abundance of worldly good, as I have paraphrased them. The last of them, nekasim, is larger than the former, comprehending all manner of goods, (cattle and all), which a man gathers together. For it seems, by a transposition of letters, to be derived from kanas, to collect or gather, chap. ii. 8. from which comes the Latin word census, the revenues which a man is esteemed to have, and accordingly is rated, and pays subsidies.

CHAP. VI.

THE ARGUMENT.-The first ten verses, at least, of this chapter, are a continuation of the same argument he handled in the latter part of the same foregoing, and therefore ought to be connected with it. For they set forth the vanity of riches in the possession of a covetous wretch, who only increases the number of unhappy men in this world, being never the better for any thing he enjoys, as he shews in the conclusion of the chapter.

Ver. 1. THERE is an evil which I have seen under the sun, and it is common among men ;] But alas! this divine benefit, though above all others, is coveted by very few; for I have observed this most wretched, miserable humour, reigning among mankind, which, though it be the greatest mischief, is grown so common, that it hath overspread the face of the whole earth. See Annot. [a]

Ver. 2. A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for bis soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease.] When a man is blessed by God, with such abundance of money and goods, and height of honour, that he need not, unless he will, want any thing which his largest desires can wish should administer to his pleasure; yet so great is his ingratitude to God, and his uncharitableness to men, that for these, and other sins, God denies him the power to enjoy these gifts of his bounty; to which he is a slave, rather than their master: for he possesses them as if they were not his own, but kept by him for

somebody else, and those not his children, nor his kindred, but a mere stranger perhaps, who (either in his life-time, or after he is dead) devours all that he hath saved. What can be more senseless than this? Nay, what sorer plague can infest mankind? See Annot. [b]

Ver. 3. If a man beget an hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial, I say, that an untimely birth is better than be.] Unless it be this, that one of this sort of men, being blessed also with abundance of children, and with an exceeding long life, yet thereby is made only so much the more, and so much the longer miserable; being so solicitous for posterity, that he hath no heart to take the comfort of any thing he possesses at present, no, nor so much as to take order for his decent funeral, when he is dead; but he goes out of the world without any Of such an one I pronotice that he hath lived in it. nounce, That an abortive, which came into the world See Anbefore its time, is not so despicable as he. not. [c]

Ver. 4. For he cometh in with vanity, and parteth in darkness, and his name shall be covered with darkness.] For though in this they are both alike, that they come. into the world to no purpose, and go out of it so obscurely, that nobody minds their departure, and leave no memory behind them that they have been in it; See Annot. [d]

Ver. 5. Moreover he hath not seen the sun, nor known any thing: this hath more rest than the other.] Yet in this they differ, that an abortive, having never seen the light of the sun, much less been acquainted with any thing in this world, had no desire to enjoy that of which it was perfectly ignorant, and was as utterly insensible of grief and pain, as it was of joy and pleasure; whereas this man's insatiable desires, carrying him after every thing he sees, torment his soul with anxious thoughts, care and labour, which not only make him pine away with grief for what he cannot get, but deprive him of the comfort of what he hath. And how much better is it, never to live at all, than to live only to disquiet a man's self with restless solicitude of mind, and toilsome pains of body, for that which he can neither keep, nor part withal, with any contentment?

Ver. 6. Yea, though he live a thousand years twice told, yet hath be seen no good; do not all go to one place?] ¶ Men are so fond of life, indeed, that because the one lives long, and the other not at all, they imagine the former to be incomparably more happy: but let us suppose this covetous wretch to live more than as long again as the oldest man that ever was, what is he the better for it, when his greedy desires, not suffering him to enjoy his goods, multiply his miseries equally to his years? which will expire also at last, and then, what are his riches able to do for him? can they privilege him from going down into the grave, and rotting there like the abortive? See Annot. [e]

Ver. 7. All the labour of man is for his mouth, and yet the appetite is not filled.] And while he lives, to

what purpose is his restless labour? Seeing, if he desire only what is necessary, it is easily provided, and having food and raiment, a man may be contented: and if he extend his desires farther, they are infinite, and therefore can never meet with any satisfaction.

Ver. 8. For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living?] For let a man be otherwise never so wise as well as rich, yet if he bridle not his desires, he is little better than a fool; and he that is poor, but hath so much understanding, as to know how to behave himself among men suitably to his condition, and to be contented there with, is incomparably the wiser and the happier man. See Annot. [f]

Ver. 9. Better is the sight of the eyes, than the wandering of the desire: this is also vanity and vexation of spirit.] It being much better to enjoy what a man hath at present, than to live upon the hopes of that which his ravenous desires continually pursue; which sure is a very foolish thing, and another great part of the miseries of human life; that men are still craving more, when they know not how to use what they have already, and neglecting what they possess, wish for that which perhaps they cannot get, or if they do, can give them no more satisfaction than` what they possess. See Annot. [f]

Ver. 10. That which hath been, is named already, and it is known that it is man; neither may be contend with him that is mightier than he.] And what if a man have already arrived at great renown, (as well as riches), still it is notorious, that he is but a man, made out of the dust; and therefore weak and frail, and subject to many disastrous events, which it is not possible for him, by his most anxious cares, to prevent, or by his power and wealth to throw off when he pleases. See Annot. [g]

Ver, 11. Seeing there be many things that increase vanity, what is man the better?]¶And since there are so many things, and of great consideration, that add to the natural uncertainty which attends all worldly enjoyments, what can a man promise himself from all his cares? And how frivolous are his hopes! and how senseless are they, when they will not suffer him to enjoy any thing, for fear of diminishing that heap which they would fain increase. See Annot. [h]

Ver. 12. For who knoweth what is good for man in this life, all the days of his life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun?] For (beside all that hath been said) there is this great mischief will still remain, that if he should attain his hopes, he cannot tell, whether it would not have been better for him to have been disappointed; for, alas! what man is there that hath kill enough to know, whether that eminent station. (for instance) to which he aspires, will prove so good for him as the private condition wherein he is? and the same doubt may be made of all other things which he desires in this short life; which passes away insensibly, but very swiftly, and ends in the like ancertainty, what shall become of a man's family and

possessions, which he leaves behind him, when he de-
parts out of this world. See Annot. Lil
[i]

ANNOTATIONS.

[c] Ver. 1. Common.] Covetous wretches, it seems, were no rare creatures in those days; but the nation of the Jews abounded with them, being of the same humour they are now, scraping up riches by right or wrong, which they scarce ever enjoy. But I have expressed also the other sense of the word rabba, which signifies great, (Gen. vi. 5.), as well as many or frequent.

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[b] Ver. 2. Riches, &c.] He describes in this verse the ridiculousness, as well as the misery, of this penurious humour, by the example of a man who wants nothing, and yet wants all that he hath, being like one that stands up to the chin in water, but fears to take a sip to quench his thirst. For to those two words, riches and wealth, (mentioned in the 19th verse of the foregoing chapter), he here adds a third, to express the greatest plenty, viz. glory. Which is more comprehensive than the other, including in it all those goodly things which may do a man credit, and raise him to a splendid condition in this world. For so Laban's sons call the ample possessions which Jacob had got in their father's service," all this glory," (Gen.xxxi. 1.), or substance, as some render it; which made him (as we now speak) a substantial man, for it denotes any thing that hath weight in it, and makes a man to be valued.

Evil disease.] That which was called raa choleh, a sore evil, chap. v. 13. 16. is here called choli ra, an evil disease, sad sickness, or grievous torment. Which is only an inversion of the words, the same sense being still preserved.

[c] Ver. 3. Days of his years, &c.] He seems to represent in this verse an higher degree of that evil disease, by the example of one, who hath not only great store of money, and lands, and honour, but also abundance of children, and such firm health, that he lives to a great age. Which is expressed by two phrases, which we translate thus, "Live many years, so that the days of his years be many;' but to avoid another tautology, the latter clause should be thus translated, And the days of his years be abundantly sufficient," so many, that he cannot reasonably expect or desire more. For thus rab signifies in many places, where we translate it enough, Gen. xxiv. 25. "straw and provender enough" Gen. xxxiii. 11. "I have enough, my brother." And yet this man, thus abundantly provided for a long happiness, doth no good, either to others or to himself, with what he possesses; but grudges even the expences of a funeral, after he can hold his riches no longer. So I understand these words, "he have no burial." Which are generally understood, I confess, of lying neglected, without any interment; which the Hebrews (every one knows) look upon as a great judgement,

(see Jer. xxii. 19.); and so Anton. Coranus glosses upon these words: "By the just judgement of God, such wretches, who would not feed the poor while they lived, become the food of dogs, or crows, when they are dead."

[d] Ver. 4. He cometh in.] Is born. With vanity. Or in vain, to no purpose. Which

some refer to the covetous wretch, others to the abortive before named; but I have referred to both. For this makes the clearest sense, if in the next verse (ver. 5.) we suppose that he compares these two together, and prefers the latter before the former, as he plainly doth in the conclusion of it. [e] Ver. 6. Sees no good.] To see, is to enjoy, as the phrase is used in many places; particularly Lev. xx. 17. John, xvii. 24. And the sense of this verse is, That the life of a covetous man is so far from making him happier than he who never lives at all, that if he should live as long again as Methusalem, he would only be so much the more wretchedly miserable. For when he hath tired. himself with labour, he hath not taken one step towards satisfaction; which he might have had with less pains, if he had taken the right course to it, ver. 7.

[f] Ver. 8. What hath.] There is so great a difficulty in this verse, that I did not know how to connect it with the foregoing, but by taking the latter part of the sentence; as if Solomon had said, What comparison is there between him, (viz. the man before named), and the poor that knows how to walk before the living ?" i. e. the poor man, who hath so much skill as to know to live well, is infinitely to be preferred before him, whose wisdom still leaves him such a fool, that it doth not restrain his superfluous appetites. And this suits well with the next words, (ver. 9.), where the sight of the eyes being opposed to the wandering of the desire, it is reasonable to take it for the fixedness of a man's mind, to rest satisfied in what is before him, that is, in things present. Or the words may admit of this construction, (which is come into my mind, since I wrote the paraphrase), What excellence is there in the wise man (that is, in the opinion of the wretch before mentioned, there is none) more than in a fool, especially if he be poor, &c. That is, to all other miseries of the rich churls, that is commonly added, That they are very ignorant of what is most truly valuable, having no esteem of the wisest man in the world, no more than of a fool. Nay, they prefer a rich fool before a poor wise man ; who knows how to carry himself so decently, that he is not afraid to appear before any man living. This is a great sottishness, (ver. 9.), and breeds no less sorrow, to be led by blind appetites, and not by reason and judgement. For so the words of the 9th verse may be interpreted; "Better it is to understand aright, than to follow after one's desires."

[g] Ver. 10. That which hath been.] The sense that

I have given of the beginning of this verse (taking the first word for an interrogation, and name for renown, as is common in scripture) seems to me to be the most simple, and most agreeable to the whole discourse. And it is that which Melanc thon hath expressed in these words: "Although a man grow famous, yet it is known that he is but a man, and he cannot contend with that which is stronger than himself;" that is, he cannot gcvern events. But I shall mention two other interpretations, which some give of it. One is this: As he was made at first, so his name was given him, i. e. the name of Adam, signifying that he was taken out of the earth, and therefore mortal. The other is this, He that hath been, his name is called already; that is, his memory is abolished together with himself. This is Maldonate's sense, but is not agreeable to the Hebrew phrase, His name is called, for that in the scripture signifies rather the contrary, viz. fame, and honourable mention, as I have expressed it word for word out of the Hebrew, in the paraphrase. The common interpretation may be found in all commentators, which is this, That God hath appointed what every man shall be, whether rich or poor, &c. and therefore it is in vain for them to contrive, as they do, to be other than what they are. For it is to endeavour to alter that which is immutably settled by the Almighty.

[h] Ver. 11. Seeing there be.] This verse sums up all this matter about riches, or, as others will have it, the whole foregoing discourse, concerning all those four things wherein men place their happiness; whether wisdom, pleasure, honour, or wealth, which draw so many and so great (for the Hebrew word includes both) inconveniencies along with them, as sufficiently demonstrate a man is still to seek for the satisfaction of his desires, if he look no farther.

And so they would have the last verse to be an introduction to the following discourse in the next chapter; where he shews wherein that true and solid happiness lies, which mankind vainly pursue in the fore-named enjoyments. But I have connected it with what goes before in this chapter, as the particle (for) in the beginning of it shews it ought to

be.

CHAP. VII.

THE ARGUMENT.-Having discoursed, in the foregoing part of the book, of the courses men take to make themselves happy, he now seems to proceed to prescribe the best remedies that can be found against that vanity to which we are subject, by setting down many wise precepts for our direction and conduct, support and comfort, in a troublesome world. Where, it is confessed, that our happiness can be but imperfect; yet so much we may attain as to be well satisfied, and not vex ourselves that we cannot make things more certain and constant, nor

dispose men to be more just and equal to us than they are.

And if we examine the following particulars, we shall find they are comprehended in this general direction, the change of our mind, thoughts, and opi-. nions; which must be quite altered; for that things. which now, look like paradoxes, must be judged the greatest wisdom. Such are all the doctrines that begin this chapter, (quite opposite to the common opinions of the world), that a good name is to be preferred before precious ointment, and the day of one's death before one's birth-day; mourning-before feasting; sadness before laughter; rebukes be-, fore commendations; the end of a thing before the beginning of it; a patient suffering spirit before a stout haughty mind; wisdom before riches," &c.. These and such like are the maxims of true wisdom and piety, which must be learnt, in order to the settlement of our minds in peace and tranquillity, notwithstanding, the vanity, that is in all things.

Ver. 1. A. GOOD name is better than precious ointment; and the day of death than the day of one's birth.] But though there be such uncertainty in all other things, yet a good name, which a man gets by a virtuous life, is lasting and durable; and as the conscience of well doing gives a greater pleasure to the mind for the present, than the most fragrant ointment can do to the senses of voluptuous men, so the fame of it will remain after he is dead; and he will still live in a good report when all those sensual joys expire, like the vapour of the aintment, which is soon dispersed and lost after, it is poured out; and therefore, if we would be happy, we ought to order our life in such a manner, that death, which fools and wicked men fear, may be welcome to us, and only let us out: of the troubles into which we are brought at our birth. See Annot. [a]

Ver. 2. It is better to go to the house of mourning, than to go to the house of feasting; for that is the end of all men; and the living will lay it to his heart.] ¶ And that it may befriend us, it is our wisdom to think often of it, and consequently chuse rather to converse with those things which will make us serious, than with those which will make us merry; to go, for instance, into the company of those who are mourning for the dead, rather than of those who are feasting for joy that a child is born into the world; for in the midst. of those pleasures we are apt to be dissolute and to forget ourselves, but that sad spectacle inclines us naturally, to be considerate, and disposes, our mind to humility, modesty, gentleness, sobriety, and charity; when in one, we see the fate of all, and we follow him to his grave, who, a little while ago perhaps was as vigorous and strong as ourselves. See Annot: [b]

man look sadly, whether it be for his own sins, or other men's calamities, is apt to do his soul good; by giving him a right understanding of God, and of himself, and, of all things else. See Annot. [c]

Ver. 4. The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.] Whence it is, that wise men affect to think of such things, when they do not see them, as shew them how vain all our worldly enjoyments are; but. fools seek all occasions to put by such thoughts,, and to divert themselves, with merriment and pleasure. See Annot. [d]

Ver. 5. It is better to hear the rebuke of the wise, than for a man to hear the song of fools.] And he that would be in the number of these wise men, must look upon this as one of the first steps towards it, to lend an obedient ear unto the reproofs of him who is truly wise and virtuous; which, though never so sharp and rough, are to be infinitely preferred before the smooth praises and commendations of a great many fools;

may, ought to sound more gratefully in our ears, than the most delicious music, songs, and jests, of all the merry companions in the world. merry companions in the world. See Annot. [e]

Ver, 6. For as the crackling of thorns under a pot, soʻ is the laughter of the fool: this also is vanity.] These jolly fellows, indeed, make a great noise and show, as if they were the only men that enjoy this world; but, alas! their mirth and joy is but for a spurt, and then: ends in heaviness; like the crackling of thorns, which sometimes blaze under a pot, as if they gave a mighty heat, but leave the water in it as cold as they found it

All their jollity, therefore, is mère, vanity. See Annot. [f]

Ver. 7. Surely oppression maketh a wise man mad, and a gift destroyeth the beart. And there is the greater need to be well instructed, and therefore to hearken to the wise, (ver. 5.), because there are other things besides vain pleasures and flatteries to disturb and unsettle our minds, if we be not well fortified a gainst them. For the better any man is, the more he is in danger to suffer from slanderers, revilers, and all sorts of injurious persons; whose violence sometimes is so great, that unless a man be provided with more than human wisdom, (and it be deeply rooted in his heart), it will not only miserably disquiet, but even dis.. tract him. Nor is this his only danger, but that power and authority which raises him above the former, may, expose him to another, unless he be armed with great integrity; for his mind may be corrupted by gifts and presents to do injustice unto others, which he hates should be done to himself. See Annot. [g]

Ver. 8. Better is the end of a thing than the beginning thereof and the patient in spirit is better than the Ver. 3. Sorrow is better than laughter; for by the proud in spirit.] And he will be the better able to resadness of the countenance the heart is made better.] sist them both, who is so wise as to look, not merely Sadness, therefore, and sorrow, is much more profit to the beginning of them, but attend to their concluable for us than mirth and jollity, (as we see in those sion; for that which seems grievous at the first appearseyere and stern rebukes which make men sorrowful ance, in the issue proves very advantageous; and, on for their faults); because that grief which makes a the contrary, that which promises fair at first hath a VOL. III. 3 K

deadly farewell with it; and therefore it is much better to endure patiently, and humbly wait to see the issue, than to be provoked by pride and disdain, hastily to precipitate events; for he that scorns to wait and attend upon the leisurely progression of things, commonly undoes himself and his affairs, by his fierce and violent attempts presently to compass his desires. See Annot. [h]

Ver. 9. Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.] It is another point, therefore, of that wisdom which must make us happy, to repress the motions of anger that we feel in ourselves, and not to suffer them, without great deliberation, to have any effect; for anger is an enemy to counsel and advice, and is indeed the property of fools, who out of weakness of mind, and shortness of thoughts, are familiarly transported with it upon the slightest causes, and not easily appeased again, as wise men are when they chance to be incensed.

Ver. 10. Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this.] It is wisdom also to correct in ourselves that complaining humour, which is apt to be ever finding fault with the present times, and commending the foregoing ages, as far better and happier than the present. For perhaps it is not true; and thus much is certain, that he is foolishly inconsiderate who imagines that then there was no evil, and that now there is no good; or if it be true that there was no good in those times, let us not murmur and repine, asking why we are cast into some age, full of oppression, (suppose), and violence, a trouble. and wrong, (ver. 7.), but rather submit to the providence of God; considering, that there is no age so bad as to hinder us (which is the principal point of wisdom) from being good; and therefore let us do our duty, believing God hath such reason for suffering the times to be as they are, that we have no reason to quarrel at them, or to call in question his wisdom, goodness, or justice. See Annot. [i]

Ver. 11. Wisdom is good with an inheritance: and by it there is profit to them that see the sun.] Yet do not think that wisdom or virtue consists in despising riches, but only in using them well when we have them, and in being contented without them; for as we cannot be happy by riches alone without wisdom, so we cannot be completely happy with wisdom alone without riches; for he hath a vast advantage to do good every way, who is rich as well as wise; it giving him an authority, even to speak more freely than other men, and making what he speaks to be more regarded; but of the two, wisdom and virtue must always be preferred, which can do greater things, and bestow nobler benefits upon mankind, than treasures alone can do. [k] See Annot. Ver. 12. For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.] For as wisdom, for instance, contrives many ways whereby a man may

CHAP. VII.

innocently defend himself from danger, so can money
herein is the pre-eminence of wisdom, that when
oft-times purchase his protection and safety; but
calamity that invades him, it marvellously supports,
neither of them can shelter a man, nor stave off the
revives, and comforts the souls of those who are
owners of it, under all the evils which it could not
help them by honest means to avoid. See Annot. [1]

make that straight which he hath made crooked?] And
Ver. 13. Consider the work of God: for who can
in order to it, the highest piece of wisdom is, to live in
consider, that as he hath settled all things in heaven
a serious sense of the sovereign power of God; and to
and earth in an unchangeable course, so nothing
it is in vain to struggle, when he is pleased either to
comes to pass without his providence; with which
cross us in any of our designs, or to send any public
calamity, which by all our art and power we can
neither avoid nor remedy. See Annot. [m]

the day of adversity consider: God also hath set the
Ver. 14. In the day of prosperity be joyful, but in
one over against the other, to the end that man should find
nothing after him.] No, we ought rather to accom-
modate ourselves to the present state of things, and
when we are in prosperity, to enjoy God's blessings
chear fully, with thankful and charitable hearts, but
so soberly also, as not forgetting that affliction may
come; and when it doth, let us take it patiently,
considering, among other things, that there may be a
change to a better condition again: for as both the one
and the other come from God, so he hath ordered they
lanced the one with the other with such exactness,
should have their turns in such due season, and ba-
him, nor the greatest to fancy himself more than a
that the meanest man hath no reason to complain of
man, who cannot invent any means to dispose things
otherwise, much less, better than God hath done.
See Annot. [m]

vanity: there is a just man that perisbeth in his rgb-
Ver. 15. All things have I seen in the days of my
life in bis wickedness.] 1 know what may be objected
teousness; and there is a wicked man that prolongetb bis
to this, having all my life long made observations
upon all manner of things in this troublesome world;
should not be able to preserve him, but he is there-
and it seems very hard that a just man's integrity
fore perhaps destroyed because he is better than others,
when a wicked man escapes, nay, is countenanced
and encouraged, or suffered to prolong his days in
(and perhaps by) his wickedness. See Annot. [n]

thyself otherwise: why shouldst thou destroy thyself]
Ver. 16. Be not righteous over-much, neither make
But, besides other things which may be replied to
this, (as that good men are sometimes removed from,
and wicked reserved unto future evils), it must be
noted also, that some pious men are more strict and
ought to be, but unnecessarily expose themselves to
rigid than they need be, and not so prudent as they
danger: And therefore it is good advice, in
temperate in thy zeal, and not to overdo, either by ex-
to a safe and quiet passage through this life, to be

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