Commentary on the Holy Bible

From the first PROPosiTioir, — We must give to earthly goods that stability of which they are capable.

From XYlc first and second i^roposi- TioNs, — ^We must, in all our conduct, conform to the design of Providence, and leave the success to God.

xn. 7, 8. in. From the tfiree piioposmoNft, but especially ttom the thirds we must seek fot hairiness beyond thtt grave. 9-13. Commendation of the work, frosli several considerations. 13, 14. CoKCLUsioN of &e whole.

This ifi the whole of M. Desv(Buafs AnglysU; and I place it here, that theireader wh6 approves af the plan may keep it in view while he is passing through the bode. For my own part, I doubt whether the author made any such technical arrangement.

The three propositions which M. Desvoeux lays down, and which aire so eissential to the interpretation he gives of the book, would have been expressly propounded by fhe inspired whter had he intended sock; but they appdat aowhert in it, and Mt D. is obliged to

4usume or^tber thwi from Ute^Kquml scope of the work. However^ on his plan, he has certainly made a number of fUttfifOB obserrations on different passages, though his translations are generally too bold, Ad seldom yreH supported by the original text.

In 1768 was published." Gioheleth, or the Royal Preacher, It Poetical..Paraphrase of the Book of.Ecclesiastes. Most humbly inscribed. to- the King." 4to. There is no name to. this work. The late R,ev. John Wesley gives the following account cjf the ueork and its authot hi his ifoumaZ*; — ^ ^

^Monday, Feb. 8, 1768« I met. with a surprising poem, entitled, Choheleth, or the Preacher: it is a paraphrase in tolerable verse on the book of Ecclesia^tes. I really think the author of it (l|-^urkey merchant) understands both the difficult expressions, and the connection of the whole, better than any other either ancient or modem writer whom I have seen. He was at Lisbon during the great earthquake, just then sitting in his. night-gown and slippers. Before he could dress himself, part of the house he was in fell, and blocked him lip. By this n^eans his life was sav^ed; for all who had run out were dashed to pieces by the felling houses." • •.

Kr. W, seems to haveluiown the author well, but did, not like to tell his name. About the year 1789 that. eminent man recommended thework to me,"and told me several particulars relative to it, which have escaped my.memory. I procured the book the first <^portunity, and read it with great satisfaction; and from it derived no small portion of information. Having now examined it anew, I can most cordially subscribe to Mr. Wesley's * opinion. I really believe thftt the author understood both, the difficult expressions, and the connection of the whole, better than any other, writer, whether ancient or modem, at least known to me. Had it copiported with my plan, I should have tliought a reprint of his work, with the tejf, which he does not insert, and a.few philological notes, wQuld have been quite sufficient to have given my readers a safe and general view of the whole work and its design; though I can by no mescnd adopt the author's hypothesis, dial; the book.was written by Solomon after he was. restored from his grievpus apostacy. This is an assumption that never was proved, and never can be.

From the preface to this work I have selected some general observations, which I consider to be important, and. subjoin to this ii^trpduction; and what I borrow from tlie work itself I mark with a C, not knowing the author's name. Of the authenticity of the book of.JBccfestastes I have no doubt; but I must say, the language and style puzzle me not a little. Chaldaisms and Syriasms are certainly frequent in it, and not a few Cbaldee words and terminations; and the style is such as may be Bee.n u\ those -writers who lived at or after the captivity. If these can be reconciled with the age of Solomon, I have no objection; but the attempts that have been made to deny this, and overthrow the evidence, are in my view often trifling, and generally ineffectual.. That Solomon, son of David, might have been the author of the whple matter of this, and a subsequent writer put it in his own language, is a possible case; and were this to be allowed, it would solve all difficulties. Let us place the Opposition thus: Solomon said all these things, and they are highly Worthy ot his wisdom; and a Divine v\rriter, after his time, who does not mentfon his name, gives us a faithful version of the whole in his own language.

On other subj6cts relative to this book, the author of Choheleth shall speak for me.

" I. Not to perplex our readers with the various expositions of the word Choheleth, the title of the book in the original, (for in truth we can find none better or more significant than that commonly received, viz., Ecclesiastes, or the Preacher,) let us now come to the book itself. Nothing caiv.be more interesting than the subject it treats of, to wit, the chief or sovereign good which man, as a rational and accjountable being, should here propose to himself. Every human creature, it is certain, naturally aims at happiness j but though all apply themselves with equal ardour to this desirable end, yet such is the violence of passion, and want of reflection in the generality of mankind, that the means they use for obtaining it, instead of condQctinf them to the safe and direct' road, mily serve to mislead «k1 bewflder

^ tiiem in dark and intricate labyrinths, where ii is impottdtfe lo find i4wi they seek for« Hmtf as it was absohitely necessary to convince such mpn of ^hl^Muiity of their pursuits^ in order id induce them to turn back in jthe right way, Solomon shcmi, in the first place, what is not happiness, and then what really is,- Like a skilful physicialli he seAches deeply into the latent cause of the malady, and then prescribes a radical cure.

. <' II. In the former disquisition he enumerates all those particulars which mankind are most apt to fix. their hearts upon, and shows, from his own dear-bought experience,, and the trajisient. and unsatisfactory nature of the thmgs themselves, th^t no such thing as. solid felicity is to be found in any of them. What he asserts on this head carries with it the greater weight, as no man upon earth was ever better qualified to speak^j|iscisively on such a subject, considering the opportunities. he had of enjoying to the utniost all that this world afibids. After having thus cleaired away the obstacles to happiness^ he enters on the main point, which is to direct us how and wh6re it may be found. This he affimls, at the conclusioti of the book, where he recapitulates the sum and substance. of the sermon, as. some not improperly have styled it, consists In a reUgious and virtuous life, with which, a? he fire* qtiently intimates,. a man in the lowest circumstances may be happy, and without which one • in the highest must be misei;jable. As the whole book tends to this single point, so, in dis* cussing thereof, many excellent observations are interspersed relating to the various duties of life, from the highest to the lowest station; the advimtages resulting even* from poverty; the genuine use of riches, and extreme folly of abusing them; the unequal dispensations of

. Divine Providence; the immortality of the human soul; tod great day of final retribution. All these noble and important subjects are treated of in Such a style and Okanner as nothing amonjj the ancients can parallel.

'< We^ have here given the genuine character of this inestimable piece;' yet such has been the ignorance, inattention^ or depravity of isome persons, that it would be hard to find' to instance of any thing written on so serious and' interesting • a subject, which has been so grossly misrepresented. How often has a handle been taken firom certain passages, ill un* derstood, and Worse applied, to patronise libertinism, by such as pretend to judge of the whole from a single sentence, independent of the rest,' without paying the least regard to the general scope or design 1 According to^hich rule the most pious discourse that ever was written. may be. perverted to atheism. Some fanatics have fallen into the contrary extreme; for, on reading that all here below was vanity, they have b^en so wrong-beiided, as to condemn every thing as evil in itself. This world, according to them, cannot be too bitterly inveighed against; and man has nothing else to do with it, but to spend his days in sighing and mourning. But it is evident that nothing could be farther from the preacher's intention:

' for notwithstanding he speaks so feelingly of the instabihty and unsatisfactory nature of all sublunary things, and the vanity of human cares, schemes, and contrivances; yet, lest any one should mistake -his meaning,* he advises every man, at the. same time, to reap the firuit of his honest labours, and take the comfort of what he possesses with a sober freedom and cheerful spirit. Not to harass and disturb his mind wilh anxious cares and restless solid? tudes about future events; but to pass the short space which* Heaven has allotted him here, as pleasantly as his station will admit, with a quiet conscience. He does not condemn the things themselves, such' as science, prudence, mirth, riches, honours, &c.; but oidy their abuse, that is, the useless studies, unreasonable pursuits, and inunoderate desires, of those who pervert God's blessings to their own destruction. '

" On this head Solomon gives his sentiments^ no^ only as a divine and philosopher, but like one thoroughly acquainted with the foibles of the. human heart. It was not his design to drive people out of the world, or to make them live wretchedly in it; but only that they

-should think and act like rational creatures; or, in other words, be induced to consult their own happiness.

*' There is nothing in the whole body of pagan philosophy so elevated and magnificent, as what some have written on the important subject o[ this poe^n: biit we find their opimons so

nviooi and contradidsry, and the ifaott plausible so blende with eTrort, eyen those of the dMne Plato not excepted, that Iheir sublimest sentiments ot the sovereign good or uUmaU happiness of. mao, when compared with those of the joyal preacher, not onljr appear, cold and languid, but alwa3r8 eaye tfae mind unsatisfied, and restless. We are lost in a pompous flow of words; and daz^ed, but not illuminated. One sect^ by confining happiness to sensual i^easures, so greatly slackened the cord as to render it wholly useless: another, by their too austere and rigid maxims, stretched it so tight that it snapped asundet; though the experience of all ages has eyinced that these latter imposed both on themselvcB and the world, when they taught that virtue, however afiHcted here, was its own reward, and sufficient of Itself to render a oian completely happy. Even in the brazen bull of PeriUus, truth will cry out from the rack against suchjallacious teachers, and prove them liars. The extravagant figments, therefore, of the stoical apathy y no less than those- of.the vfjluptuoua epicurean^ both equally vanish at the splendour of the Divine ^ truth delivered by. Solomon. He alone decides the great question in such a manner that the soul is ihstantly.coiivinced; it need seek no further.

'<' III. To prevent all misapprehensions, which -a slight and cursory reading of thi« book is apt to raise in many persons, it will be requisite to observe two cautions: First, that Solomon, who tells us that lie applied his heart not only to the search of wisdom and knowledge, but also of foily and madness, frequently spei^ks, not according to his own sentimenrts, though he proposes the thing in a naked and simple maimer, designedly making use of such terms^as might set the picture in a fuller and clearer light, so that we often meet with certain expressions, which, unless we search into tKeir tnie design, seem to have a quite different force and meaning from what 'the author really intended! We must therefore take particular care to distinguish the doubts and objections^ of others from Solomon's answers'; th^. want of attending to which has made this book much more obscure than odierwise* it would appear. Secondly, -we should not judge of the entil'e discourse firom «ome par^ of it; since many things are pertinently said, according (o the present ilubject, which, in themselves, and strictly taken, are far from true. In order to come at the genuine sense, we should form our opinion, from the different circimistances of the matter treated of, comparing the antecedent with the consequent passages, and always considering the preacher's real scope and design. By carefully attending to these two cautioDs, this book will be seen in a very different light firom irfiat it nov appears in to the g^erality of readers.

. ** rV. This book, besides the figurative* and prov»bial expressions to be found in no Other part of the Scripture, is undoubtedly metric^; and,.consequently, the grammatization, in many places, not a little perplexed, from the frequent ellipses, abbreviations, tfansposilion et words, and other poetical licenses, allowed in all languages; to say nothing of the carekssness or ignorance of transcribers, as appears from the variety of readings. Yet, notwithstanding we are so little acquainted with, the nature of the Hebrew metre, and the propriety of certain phrases which, at this va?t distance of time, in a language that has been dead upwards of two thousand years, must unavoidably occasion the same difficulties and obscurities as occur in works of far less antiquity, and in languages more generally studied and better understood; notwithstanding this, I say, a diligent and attentive observe will always find enough to recompense his trouble; and, if he has any taste, cannot avoid being a^nick with the exquisite beauty and regularity of the plan.

" V. The most judicious commentators have remarked on this book, that we have here a conspicuous example of that form of disputing, which was so justly admired in the soundest of the pagan philosophers; particularly iii Socrates, who, whilst others were taken up with abstruse speculations about the nature of things, and investigating the number, motions, distance, and magnitude of the stars, brought down philosophy from the upper regions, and fixed its abode on earth; that is, by teaching such precepts as served for the regulation of life and manners, by hi the most useful of fell sciences, as being most conducive to the welfare of soqiety, and the general bM^fit of mankind. Of tkis we have a noble specimen in

. the memoirs of that ancient moralist, collected hy Xenophon. It is, I, think, beyond all contradiction, that no. one ever made deeper researches into nature,, or had made so great a progress in every branch of science, both speculative and experimental. But what, after all, was the result of his inquiries? A thorough eohviction of the inutility of such studies, and how little they conduce towards the obtaining that peace and tranquillity of mind- wherein true happiness consists. 'H& applied himself, therefore, to that study which might, produce JSL real and lasting advantage, namely, io render men wise to some purpose; that is, truly virtuous. The manner of his treating this important subject bears some resemblance to that of the celebrated Greek moralist He does not give us a long roll of dry formal precepts, with which the mind is soon tired; but, to confirm the truth of every thing he says, appeals, not only to his own experience, but to the general sense of imbiassed reason. At the same time he sets before us, in the UveUest colours, the sad effects of vice and folly; and makes use of every incentive to engage the heart to be enamoured with virtue, and pursue its own interest. Whatever he intends to inculcate is first barely proposed, and then more accurately explained and illustrated, though by gentle and aUnost ixtiperceptible transitions; with this peculiarity, that there is always much inofe impUed than expressed; insomuch that the reader, from a slight' hint given him, is left to draw such inferences as his own reflection must naturally suggest. Every thing, hi short, is drawn, in this admirable coniposition, with equal simplicity and elegance; and hath as distinguished a superiority to whatever the best pagan philosophers have given us on 'the same siibject, as 4he borrowed light of the moon is surpassed by that of the sun in his fujl meridian lustre.; or, to use a still strcmger comparison, as Solomon's knowledge of the one true God excelled the idle notion of their fictitious deities "

Some have supposed that the book of Ecclesiastes is a poemv That some poetic lines may be found in it, there is no doubt; but it has nothing in common with poetic books, nor does it exist in the hemistich form in any printed edition or MS. yet discovered. It is* plain prose, and Is not susceptible of- tfiat form ih which the, Hebrew poetic books appear.

The author already quoted thinks XhA the book of Ecclesiastes is meiriccd. I cannot, see this: but it has virhat is essential to poetry, a truly dignified style; there sure no me^, creeping words in it,, whether pure Hebrew, or borrowed from any of its dialects. They are all well chosen, nervous, and highly ^expressive. They are, in short, such^ as become the subject, and are wofthy of that inspiration by which the author was guided.;. c ' ^ ^ 806

Year from the Creation, according to. Arcbbishop Usher, 30d7. — ^Year from the Flood of Noaby according to the oommon Hebrew text, 1371.— Year b^Tdto the birth of Christ, 973. — ^Year before the Ttilgax era of Christ's natiTity, 977. — N. JB.^ The time when this book was written is yery uncertain: the abore chroDo^ logy is agreeable to that contained in the present authorized version.

The prophet shows that all human courses are vain, l-i. The creatures are continually changing, 6-8. • There is nothif^new under the sun, 9-11. Who this prophet was, his estate and his studies, 12-18.

NOTES ON CHAP. I. ' Verse 1. The words of the Preacher] Literally, «* The words of Choheleth, son of David, king of Jerusalem." But the Targum explains it tbus: '* The words of the prophecy, which Choheleth prophesied; the same is Solomon, son of David the king, who was in Jerusalem. For when Solomon, king of Israel, saw by the spirit of prophecy that the kingdom of Rehoboam his son yfas about to be divided with JerpboaI^l the son of Nebat; and the house of the sanctoary was about to be destroyed, and the people of Israel sent into captivity; he said in his word — pTanity of vanities is all that I haye laboured, and thkvid my father; they are altogether vanity. ^^

The word FhT}p Koheleth is a feminine npqn, from liie root Snp kakat, to collect, gather together, assem- Ide; and means, she who assembles or collects a congregaHon; translated by the Septuagint, EKKXnatcumjc, a public speaker, a speaker in an assembly; and hence translated by us a preacher. In my old MS..Bible it is explained thus: a talker to t])f iieple; or togsHtr clcpbv.

Verse 3. Vanity of vanities] As the words are an exclamation, it would be better to translate« O vanity of vanities! Emptiness of empOnesses. True, rab-

all his labour which, he. taketh under the sun?

4 One^ generation passeth away, and another generation cometh: ' but the earth abideth for.ever.

**0 Tain deluding woild.t whose largest gifVs. Thine emptiness betrajr, like painted clduds, Or watery bubbles; as the vapour fiiee^

' Dispensed by lightest blast, do -fleet thy joys, And Mare no trace behind. This seriods trath The royal preacher loud proclaims, conTinoed By sad experience; with a sigh repeats The moupiful theme, that nothing here Udwr Can solid comfort yield: His all a scene Of vanity, beyond the power of words To express, or thought conceive. Let every man * Survey himaaK then ask, what fruit remains Of all his fond pnrsuits % W£at has he gained, By toiling thus for more than nature's wantk Require t Why thus with endless projects raekM His heated brain, and to the labouring mind. Repose denied ^ Why such expense of time, That steals away so fast, and ^e^er looks back!

Could man his wish obtain, how short the i^aee For his enjoyment! No less transient here The tioie of his duration, than the tiiiogn south, and turneth about unto the ncnrth; it whirleih about continually, and the wind re-

7 » All the rivers run into the sea; yet the sea is not full*; unto the place from whence the rivers come, thither they ^ return again.

^ 8 All things are full of labour; man can-

Thus anxiously pursued.. For, as the miod^ In search of bliss, fixM on no solid pbint, For ever flsctuates; so our little frames. In which we glory, haste to their decline^ Nor permanehce can find. The human race Drop like autumnal leaves, hy spring reyived: One generation from the stage of life Withdraws, another comes, s^nd thus niakes room ■ For that which follows. Mightiest realms decaj^ ' Sink by degrees; and 1o! new form'd estates Rise from their ruinsr Even the earth itself,. Sole object of our hopes and fears, Shall have its period,' though to 'man unknown."

•Verse 3. What prqfii hath a man] What is the snm of the jeal good he has gained by 3II his toils in life? They, in themselves, hay^ neither made him contented nor happy. ^. ■

Versed. One generation' passeih away] Men succeed each other in unceasing generations: but the earth.is stil| the same; it undergoes no chaiige^ that lefuls to melioration, or greater perfecflion. And it will continue the saine oSlj^S leolam, during the whole course of time; tiU the end of all things arrives.

Verses 5 and 6. These verses are confused by being wisely divided. The first clause of the sixth should.be joined to the fifth verse. '

'* The sun also ariseth, and the sun goeth down, and hasteth to his plape where he ariseth; going to Hte aoath, and circulating to this north,"

Verse 6. '^ The wind is continaally whirling about, and the wind returheth upon ita whiiiings."

It is plain, from t^e clause which I have restored to.MiB fifth verse, that the author refers to the approxi- Milinng of the sun to the northern and southern tropics, vis., of Cancer and Capricorn, X. Ail the versions- agree in applying the first clause gf the sixth verse to the jtm, and Dot to tfie vfind, Oor version alone ha^ mistakea the meaning. My old MS. Bible is quite correct: "

#|t sunne rffsftti tip, uvCB gotli Utan, uiCti to ptB plutt twenty agefn; anti tf^ere aiiefn ttfsfng, flot^ alibttt M t]^ •mitt), an]i tfjen age(n to tlie nettfi.

. The author points out two Aings here: 1. Day and tughtt tnarked by the appearance of the sun above the horizon; proceeding appatenlfyf from east to ytest; where he sinks nn^er the honson, and appears to be satisfied with seemg, nor the ear Ante h oiymp. filled with hearing.. Ante^u. c.cir.

it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.

10 Is there any thing whereof it may be said. See, this is new? it hath been already of old time, which was before us.

lost during the night. 3. His annual course through the twielve signs of the zodiac, when> from the.equi-' noctial, he proceeds southward to the tropic of Capri- ' com; and thence turneth about towards the north, till' he reaches the tropic of Cancer; and to on.. Verse?. AH the rivers run into the sea; yetihC'Sea is notfuU] The reason is, nothing' goes into it either by the r^ers or by rotn, that does not' come from it: and to the place whence the rivers cdme^ whether firom the sea originally by evaporation, or immediately by rain, thither they return again; for the water exhaled from the sea by evaporation is collected m the clouds, and in- rain, &c,, falls upon the tops of the mountains; and,. filtered through • their fissures, produce streams, several of which uniting, make rivers, which flow into the sea. The water is again evaporated by the sun; the vapours collected are precipitated; and, being filtered through the earth, become streams, &e., as before.,.

Verse 8; M// things are full of labour] It is impossible te calculate how much anxiety, pain, labour, and fatigue aVe- necessary in order to carry on the comrnon operations of life. Biit an endless desire of gain, and an endless curiosity to witness a variety of results, cause men to labour on. The eye sees' much; but. wishes te see more. The ear hears of many things; hot is curious to have the actual knowledge of them. So desire and curiosU/y carry men, Under Che Divine pi^tidence, through all the llJHrars and pains of life.

Verse 9. The thing that hath been] Every thing in the whole econottfy of nature has its rev§luiions; semmer and winter, heat and cold, rain and drought, seedtime and antumn, with the whole system of corruption and generation, idtemately saoceed each other, so that whatever has been shall be again. There is really, physically, and philosophically, nothing absolutely new under the son, in the course of sublunary things. Thie same is the case in all the revolutions. of the heavens.

Verse 10. If there any thing, <!jrc.] The original is beautiful. " Is there any thing which will say, See this! it is new V • Men may say this of their dieeor veries, &c.; bat universal nature says, It'is not new. It has been, and it wiU be.

things; n either sliall there be any remembrance of things thai are to come with those that shall come after.

12 " I the Preacher was king over Israel in Jerusalem.

1 3 And 1 gave my heart to icek and search out by Wisdom c oncer mag all things thai are done under heaven: "this sore travail hath God given to the sons of man p to be exercised therewith.

14 IJiavc seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit*

1 5 ^ That which is crooked cannot be made

recorded; and of many that have been recorded, the records are losL Antl this \^ ill be tlie case with nuiny others which are yet to occur. How many personal DDL much acquainted with bonka, have -supposed thai certaiD tilings wexe thcii own disco?erjeS| which have been tvriUtn or printed even long Ijefore they were bora! DutenSr in his Origin of the Discoveries aiiri&uled to the Moderns ^ has made a veij clear case*

Verse 12. I the Preacher was kirtg] Thia ia a Klrang'e Terse^ and does not mlmit of an easy solution. It is literally, *M, Chohelethi have been king ovqr Fsrael, in Jerusalem," Thi« book, as we have already seen, has been conjectured by some to have been writ* icn about the tUtio that Ptul^mi/ Phtladclphts formed Ilia great library at Aicxandriat about two hundred and eighty -Jive years before our Lord; and from the multilude of Jews that dwelt there, and resorted to ihat city for "the sake of commerce, it xvas fiaid theni was an Israel ia Alexandria. See the intr&ductton.

It has alao been conjectured from this, that if the book were written by Svlomojij h was intended to be a posthumous publication. ^' I that was king, stijl conlimie to preach and instruct yon." Those who sop^ pose the book to have been written after Solomon^s fall,, think that he speaks thus through humihty. " I was onoe worthy of the name of kiiig: but I fell into all evil; and, though recovered, 1 am no longer worthy of the name.^^ I am afraid this is not sqIu!.

Verse 13. And I gave my heart to seek and search] While f^olomon was faithful to his God, he ddigently cultivated his mind. His giving himself to the study of natural binary » philosophy i poetry, &e., are suffix cient proofs of it. He had not intuitive knowledge htsm God; but he had a capacity to obtain every kind of knowledg'e useful to man,

Thts sore traoail\ This is the way in which knowledge is to bo acquired; and in order to investigate the operations of nature, the most laborious discussions and perplexing experiments must he inatitutedj and conducted to their proper results. It is God*9 deter* minattoa that knowledge shall be acquired in no other way* straight: and ' Vhat which is wanting cannot be numbered. 16 I communed with mine heart, saying, Lo, I am come lo great estate, and have gotten * mofe wisdom than all thei/ tiiat have been before me in Jerusalem: yea^ my heart ' b»d great experience of wisdom and know^ ledge*

17 ** And 1 gave my h6«rt to know wisdom* and to know madness and folly: I perceived that this also is vexation of spirit

18 For *^in much wisdom is much grief: and he ihat.increasetli knowledge increasetli sorrow.

Verse 14. Beholdt all is vanitjf] Ah^t all shiest discussions iind experimenla, when even the taaalu have been the most successful, I ha?e foniHl oalj rati&n^d satisfaction; but not that sMpreme good bj ^rhieli alone the soul can be made happy,

Vers^ 15* That which is crooked cannoi btw^ straight} There are many apparent iire^ulftriiici nd anomalies in nature for whieh we cannot aceoost; and there are many defects ihat cannot be supplied^ This is the impression from a general ii^icw of satire; but the more we study and investigate iia opetvtiavT the more wc shall l>e convinced thiU all is a consttm' tive and well-ordered whole; and that m the ci«ui tf nature not one /in^ is broken ^ d^fieieol, or lost.

Verse IG. / commuMcd loUh mine otfin heart} Uit»- rally, "I spokp, I, with my heart, saying." Wta successful in my researches, but not happy in nrf soul, though easy in my circuniaiiLnces, I enieml inio my own heart, and there inquired the cause of toy lent. He found that, though^- 1. He had wisdom beyond all mea; 2* Wealth and more than any other; 3. Practical wisdom more tban all his predecessors; 4. Had ined ptcasvre Mod nnU mal g^ratification, even to theiir extremes; yet after all this he had nothing but vexatton &f spirits Nime of these fojtr things, nor the whtde of them cot^mmtd^ eodd afford lum suoh a happmf^ss as ^triyftii liM soul. Why was all this? Because the aool WiA made far God, and in the possession of him alone can it fiad happiness.

Verse 17* To know maintss and folly] IwWnn nn^IE^I holloih v^sicktuth. TlopdjioRaf Jtoi ^frmrtfp^, '* Parables and science.'* — SeptuaginL So tbe 3f* rme; nearly ao the Arabtc^ ** Wliat were error aod foolishness, ' * — Cov^dale. P e rhapo g^yei^ and join* ^y may be the better meaning jbr tbe^ two diiii7n|l words. I can ecajrcely think they ara tiken m that hid JiBiui In which tar tianalmlion exhibits them, " I tried pleasure m all its formt^ and sobriety und selfabne^tiun lo iheir utmost extent." Choheleth paraphn^eB, ^' EveD fouls and madmen tangbt me rules." Verse 19. /V in much wMotn is muck gritjf] The more we know of (tursthes the less.satiated sh^H we be With our awn hearts; and the more we know of mumkind the less witling ahatl wo be to trust Ibem, atid ^ne Ies9 sbail we admire them.

M^ thai inireaseih knmolndgt increasBth sorrmv,] Aijd why so I Because, independently of God, the

The Targttm gives a curious paraphrase here; ^^ Tbe rnan who multiplies wisdom, when lie siufi and is not GonveTtcd Co rcpentanee, mulliplics the mdigna^ tion of God against himself; and the man who add:^ eeienee,ant! yet dies in his childhood, adds grief of heart to his relatives." A man in sdence; a f(n;ilish child in conduet. How pained must they he who had the expense of his education * But Ihere are many mencliildren of llus sort m every age and country.

The vanity of human c&ursei m the wm'hM of pleasure ^ planting, huiUingj equipage, 'amassing wealth, sfe,,!-l 1, Wudom prfferMe io folly y l!2^14; yet little differenre heiween the wise and the foolish in the tfsents of life, 15-17* The vaniiy af amasstng wealth for hckfj, wh^ whether the^f will he foolish or wtse cannot he ascertained^ 13—31. There is Qttic4 sorrow in the lahaur of man^ Sd| 2S. We should enjoy what ike providence of Gad gives, 25, 26, ■

3 ** I sought in mine heart ' to give myself unto wine, (.yel acquamling mme heart with wisdoifi,.) and to lay hold on folly,Hill I might

Yene L / will prove thee wtth mirth] Tbia is well expressed by ihe author ao often referred to. Having tried speculative knowledge in vain, passion and appeiti© whisper, —

** From the rugged thorny road Of wiadom, which so iU repays thy toil, Turn back, an,J enter pleasure's flowery paths. Go, lake thy 511 of joy; to passion give The reins i nor let one eefious thought rdatr^in Wbat youth and affluence prompt/*

Verse 9* / said &f laughter ^ It is tnnd] Literally, '^Ti> laughter 1 aaid, O mad one 1 and to mirth. What II this one doing i'*

Solomon does not speak here of a sober enjoy mant of the tbirtgs of this world, but of intemperate pleasure, whose two attendaats, laughter and mtrth are intiodaeed by a beautiful pram^opKtm as two persona; and the contemptuous manner wherewith he treats them has something remarkably striking. I|e tetia the former to her face that she is mad; but as to the latter, he thinks her so much beneath his notice, that he only points at her, and instantly turns his back.

Verse 3. To give myself unto win£, (yet acquainting [inJ nohegf *< guiding*'] mim heart with wisdom,}]

5 I made me gardens aiid orchards, and I planted trees in, them of all kind of fruits:

6 I made me pools of water, to water iherewith the wood thai bringeth forth trees:

rdid net rvm into es^tremest as when I gave up myself to mirth and jileasure^ There^ 1 threw otf all restraint; here^ I took the middle cuurse, to see whether a moderate enjoyiuent of the things of the world migbt not produce that happiness which I supposed man was created lo enjoy here below,

Ver&e 5. / made me gardens and orchards] D'D^^^ pard^sim, '* paradises.'^ I doubt much whether this be an original Hebrew word ij*^^^ fcrdeas, is found in the Persian and Arabic; and signifies a pleasant garden t a vineyard* Hence our word paradise^ a place full of delights. How well Solomon was qualified to form ^ar Jt^fu, or chords t vineyards, consetvalories, &e*, may be at once conceived when we recollect h&g knowledge of natural history; mid that he UTota treatises on vegetables and their properties from tho ccdnr to the hyssop.

To water therewith the wood] Aqueducts to lei^ the water from the tanks to diifereBt partt,

Antc^u.o/cir. liouse; also-I had great possea- ^^- sions of great and small cattle

above all that were in Jerusalem before me*:

8^1 fathered me also sUTcr and gold, and the peculiar treasure of kings' and pf the provinces: I gat me men singers and women singers, and the delights of the sons of men, £15 * musical instruments, and that of all sorts.

9 So ^1 was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.

10 And whatsoever mine eyes desired I kept not from them, I withheld not my heart from

Servants bopi in my house] Besides ' those hired from without, he had married' couples in the precincts of his pounds, palaces, &c., who, when thbir children grew u{r, got them employment with themseUes.

Great and small cattle] Oxen^ neat, horses, a^ee, mules^ camels, and such Hkb; with sheep and goats. And multitudes of most of these he needed, when we are told that his household consumed daily ten stallfed oxen, with twenty from the pasture, with a hundred sheep; besides harts, roebuchs, fallow deer, fatted fowls, and other kinds of provision. Probably, such another court Jbr splendour and expense was not in the universe.

Verse 8. The peculiar treasure of kings and of the provinces] I. The taxes levied off his-^nbjects. '2. The tribute gi'ren by the neighbouring potentates, Both these mafte the '^peculiar tnmme of kings;! Uuns and tribute, ^

Men singers and wortten singe¥s]. This ijicludes all instrumental and vocal pevformers. Tjiese may be ealled the delights. o{ the sons of men^

Musical instruments, and that of aU sort0.] For these seven Words, there are only iuu^itl- the originalf nne^l nier shiddah veshiddoth: These words are ^fl^owledged on all hands tp be utterly unknown, if li« utterly inexplicable. Some render them male and female captives; others, eups and flagons; others, cooks and confectioners; others, a species of musical compositions derived from a celebrated PhoBnician woman named Sido, to whoiii Sanchoniatho attributes ithe invention of music ^ Others, with more probability, wives and* concubines; of the former of whom Solomon, had three hundred, and of the latter, seven hun- Ihed; and 4f these be not spoken of. here, they are not mentioned at all; whereas music, and every thing connected with that, was referred to before. The •ttthor of Choheleth paraphrases thus:-^ ' " To complete This iBcene of earthly bliss, how large a span any joy; for my heart rejoiced ^- ^- ^ ^• in all my labour: and Mbis Am«i. oiymp! was my portion of. all my AntaU.c.'or. labour. ^-

1 1 Then I looked oh* all the works that my hands had wroughf, and on the labour that I had iabom'ed to do: and, behold, all. "^ vapity and vexation of spirit, and there no profit under the sun. ' 12 And I turned myself to behold wisdoia, ^ and madness', and folly: for what can the man do that cometh after the king? • even that which hatli been already done.

1 3 Then I saw p that wisdom excelleth folly, as far as light e](celleth.darkness..

Fell to my portion! What a loyely train Of bloonciing beauties, l)y connubial ties, - "By jmrchase, or the gifts of neighbouring kings. Or spoils of war, made mine.^

If, after all this, I- may add one conjecture, it shall be this; TMVf sadeh, in Hebrew, is z, field, and ocean in varioas parts of the Bible, nner sadoth is fields, 1 Sam. xxii. 7, the points in such a case are of no consideration. May j^oi Solomon be speaking. here of farms upon farms, or estates upon estates, which be had added by purchase to the common regal portion? Wfe ifnow thW a king of Israel (Ahab) once desired to have a vineyard (Naboth's) which he could not obtain: now, Solomon having, spoke? before of gardens, orchards, and vineyards, why may he not here ^>eak of supemjumerary estates t' Perhaps erery man wbo critically examines the place will be dissatisfied, and have 2i conjecture of his owi.

Terse 10. I'withheld not my heart from emyjoy] He had every means of gratification; he eovld dem nothing that was not within his reach; aAd whatever he wished, he took care to possess.

And vexation.of spirit] Because it promised the good I wished ^for, but did not, could nd, peribnn the promise; and le(^ my soul discontented and iifcifliinciil

Verse 12. For what can the mm^ do'lfaC eomeih after, ike kingff I have examined ev«rf ttl^^ propoaed by science, by maddening pleasure^ and \fj mmt reftned and regolatad mirth, ' I seized on tl» whole, and used them to the uttermost; and so far, that none ever shall be able to exceed me"; as none can, in the course of things, ever have such power and memts of gratijfication.

Verse 1^. Then I sOw that wisdom excelleth folly] Though in none of these pursnlls I found the supreme good, the happiness my soul longed after; yet I could easily perceive that wisdom excelled the others, as far as light excels darkness^ And he iaoMrdialely sab- Joins the reasons: ' * \ • ^...

A. M. cir. 20sn. ^4 q fhe wisc man's eves are Ante. I. oiymp. in his head; but the fool walketh Ante u. c. cir. in darkness: and I myself per- ^^' ceived also that ' one event happefteth to them all. -

15 Then said I in my heart, As it liappeneth to the fool, so it ■ happeneth even to me; and why was I then more wise? Then 1 said in my heart, that this also is vanity. ^.. 16 For there is no remembrance of- the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And bow dieth ihQ *wise rnan? as the fool.

17 Therefore I hated life; because the work that is wrought under the sun is * grievous unto me: for all » vanity and Vcxa>ioh of jBpirit

**The wise are cireamspect, maturely weigk The consequence of what they undertake; Good ends propose, and fittest means ttpjfiy To acoomplish their, designs.*'

" But fooli, deprived ' Of reason's guidance, or' in darkness grope. Or, unreflecting like a fmnti.Q man,. Who on the brink of some s^ep precipice Atteohpts to run a race with heedless steps, * ' iUidi to their own peiditipn.^'

^IWigh wide the difiference, what has human pride To bo^st? Even I myself too plainly saw, ' That one event to both alike befidU; To various ^accidents of life exposed, Without distinction: nor can wisdom ^reen Fjom darters, disappointments ^ g^fj ^^ painJ*"*

/_ Verse 16. As it happeneth to the fool]. laterally, * Aceofding as the event is to the fool, \i happens to me, even me.** There is a peouliaf beauty and emphasis in the repetition of me.. Having pointed out the advantages that wisdom jiias over folly, he takes this opportunity of reminding us vf the danger of trusting too much to it, by showing that it is equaUjr. jmbject to the common accidents -of life; and, therefore, incapable of making us completely happy' Having given his sentiments on this point in general terms, lie proceeds to those particular instances wherein hiiman pmdence chiefly exerts itself; and shows how egregiooaly it is mistaken in every one of them.— C.

^ 18 Yea, I hated ail my labour ^^^'J.',^: which 1 had "^ taken under ^the xiiteL oftrap. sun: because "' I sKouId leave it Ante%. Ceir. unto the man that shall be after me. ^^'

19' And who knoweth whether he shall be.ft wise man cfr a fool? yet shall he have role. over all my labour whereiii I hav.e laboured, and wherein I have showed myself wise under the sup. This is also vanity. ^20 Therefore I went about to cause my hejEurt to despair of all the laboiir which I took under the, sun,

21 For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a mSin that hath not laboured thereii\ shall he ▼ leave it for his portion. This alse is vanity, ^hd a great evil.

22 *For what hath man of all his labour, '

the fool are eqoaUy sabiect to.jdeath; and, iji most instances, th^y are eqaally forgotten! Time sweeps away all remembrancesr except the very few out of millions which are preserved for a v^hile in the pagi of history.

Verse 17. Therefore I hated life] a?'nn riK et hachaiyim, the lives', both of the wise, the fiMu/moO} ajid the fool. Also all the stages of life, tl^e child, the man, and the sag^ There was nothing in it worth pursuing, no period worth reMving, and no hope that if this wjere possible I could again be more successful.

Verse 18. I hated alt my labour] -Because, 1. li ha9 not answered the end for which it was instituted. 2. I cao enjoy the fruits of it but a short time. 3. I must leave it to others, and know not whether a wise man, a knate, at 2kfool will possess- it,

Verse 19. A wise mzn or a fool f] Alas! SoUhdoo, the wisest of all nien, made She- worst ^use of his wisdom, had three hundred wives, and seven hundred cfif^ cubines, and yet left but one «ofi.b6hihd him, to possess his estates and his throne, und that one was the silliest of fools! • -, -

Verse 20. / went about to cause my heart to 4|t, spair] What makes all worse, there is no remedy, il * is impossible in the present state of things toprevenl these evils.

* Verse 21. For there is a man] Does he not allude to himself!. As if he had said, '* I have laboured to cultivate my mind in wisdom and in seiencls,- in knowledge of m€(i\ and things, and have endeavoured to establish equity^nd dispense justice. And* now I And i shall leave all the fruits of my labour to a man that hath not laboured therein, and conseqiMotly cannot prize what I have wrought." Does he not refer to his son Rehoboamf

Verse 22. For what hath man of all his labour] Labour of body, disappointment oihope, alid vesNXtion of heart, havd been aU my portion. *

^M. cir. ^7. and pf the vexation of his heart, A^tej. o'lrmp. wherein he hath laboured under AftteU.c.'cir. the sun?

^^- 23 For all his days are 7 dOr-

rows, and his travail grief; yea, his heart taketh not rest in the night. This is alsa vanity.

24.; ■ There is nothing better for a naan than that he should eat and drinl(, and that he ^ should make his soul enjoy good, in his labour. This dso I saw,

VerM 33L tUs days are sorrows] What a picture of human life where the heart fs not filled with the peaiee and lore of G^! AJUdsfdays aire sorrows f. all his labotfrs griefs; all lup nights restless $ for he has no portion but merely what earth jcan give i and that ib ejnbittered by the labour of acquisition, and the disappointment in the using.

This, is also vanity.] ^ Enqttiaess of good and aubstantial misery.. ^

Verse 34. There is nothing jbetter. for a man] The sense of this passage is well expressed in the f<^owing lines:—T

** For these disorders wouldst -thou find a eore, ' Such cure as human frailty would admit t

Brive from, thee anxious cares; let reason onih > Thy passions'; and with cheerful heart enjoy

That little which the world a^ords.; for here,.'

Though vain the hopes -of perfect happiness^

Yet-still the rosjfd of life, ragged, at 6est,

Is not without its comforts.—^

Would^ thou their sweetness taste, look np to heaven,

And praise* the all-bountoons Donor, who bestows

Verse 36. For who eon eat-^-more than It] But instead of ^JOD ym ehuts mtmrngimt, more than I; 1JOO pn chuU mimmermu, vfithout him, is the reading (oi eight of KHmicotVs and De Rossi's MSS., as abo Af the Septuagint, 9friac, and XrMc, that it was frbm the hand Ged.

25 For who can eat, or who else can hasten hereunto, more than I? -

26. For Go4 giT6th to a man that is good ^in his sight, wisdom, and know|e(]^ and •joy: but to the sinner he give th traTail^ to gather and'40 heap up, that ® he may giTe to him that is good before God. This also ts vanity,and vexation 6f spirit. ^

. *' ^or who maye eat, diynke, or bring enjthiage to pass without him V^ — Coykiblbalk.

I belioTd this to be the true readlng^. No one ea jiave a tnt^ tehah of (he comforts, of life wUfaoot the Divine blessfng. This reading connects all the 8e»> tences: " This-allso I saw, that it was horn the hsM of God; — for who caa eat, and who cai| relish without hm! For*Qod giveth lo man.that is good.** It is through his liberality that we hare any diing to eat or drmk; and it is only througli his hiesnig that we can derive good, from the use of what we pos-

Yerse 36. Giveth — wisdom^ and knawledgt, ai»d joy] 1 God gives wisdom — the knowledge of himself, light toxlurect in the way of 'salTatfon. S. JTimvledgis — utidersti^ding to discern the operation of his hand; exptrimentai a€q^aintalyie with himself, in the dispensing of hh ^dce^^and the gifts of his Spirit, 3. Joy; a hundred dajrs of '.ease for one day of pain; one thousand enjoyments fi)r one priTation; and to them that believe, peace of conscience^ aad jot iMtke Holy Ghost.

But to the^inner he gifoetk Wmaii] He iMsa Ife of labour, ■ disappointment, and distress; for beesMS he is an enemy lo G<>d, he travails, in pain all his ivfB \ and, as the wise n»an says elsewhere, fiU wedtl of the wished is Udd up for, the just. So he kaeth earthly good, because he would not take a kemenly portion wiA it..

Every thing has its timi and season, 1-8. Men are e^tercised with Uthour^ 9, 10. Bvery thing is dtmiitfid in Us season, 11. Men should enjoy thanJ^uUy the gifts of God, IS, 13. What God does is for ever, 14. There is nothing new, 15. The e&rruption of judgment; hut the judgments of €Mi ate right, 16, 17. Man is brutish, and men and brutes die m hike numner, 18-81. Man may enjoy the fruit of his cmi labours, n.

^time to^ die y ar.time to plants and a time to pluck up that which is planted;

3 A time to kill, and a time to heal; a time to break down, and a^time to build up;

NOTES ON CHAF. lU-.Verse 1. To every thing there Is. a eeasm^.tmd a time to every jfwrfose\ Two general remarks may be made on the first a^Xit verses of this chapter. 1. GU>d by his providenoe governs the world, and has deiermihed particular tfivnge and operations ts-jiBnicnlsr Umee, In those times each things may be done with propriety and succestf.; hot if we neglect the appointed aeabons, we sin against this providence, and' become the authors of our own distresses. 9, j6od haib giren to man that portion of duration called tims; the sptpe in which all the operations of natnre, of animals, and ioteUectual beings, are c^ied on; bnt v^hfle nature is steady in its course, and animals faithful to their in^ stincts, man derotes it to a great Tariety of purposes; but. very frequently to' that for which Grod never made timey space, or opportunity. And all m^ can say, when an evil de^ is done, is, there was a time in which it was done, though Giod never made it for (hat puqiose., • •.

Tq' say any* farther' on this subject is needless, as the wojrds theraselr^s give ih general' their own moan-' iag. The Jews, it is true, see in these t^mee and seasons all the eventrof their own nation> irom the birth of Abraham to the present times; and as to^o-'' there and theii followers, they see all the events and states of the Christian Church in them!

It m worthy of remarkr that in all this list there are bat two things which may be said to be done generally by the disposal of God, and in which men can haVa bat little influence: the time of hiirthj and thd time of death. But all the others are left to thtf. option ofman, though God continues to overrule, them by his providence. The following paraphrase' will explain all that is necessary to be generally understood: —

''.As in its mother's tmrnib the embryo lies A space determined; to full growth arrived, From its dark prison bursts, and sees the light;. So is the period fijtM when man shall drop Into the grave, — A* time there is to plant. And sow; another time to plueh and retgf. Even nations have their destined rise and fall: Awhile they thrive; and for destruction ripe, When grown, are rooted up like withered plants,^^

7 A time to rend, and a time to sew r ' a time to keep ailence, and a time to speak;

"iThe healing art, when out of season used, Pemicioas proves, and serves to hasten <teath.- Bnt tiaiely med'cines droopiqg nature raise. And health restore.-^— iViMo, Justice wields her iword With wholesome rigour, nor the offeBder spares: But 'Mercy now is more expedient ^upd. On cra»y fabrics ill-timed oosC bestow'd No purpose answers,' when discx^ion Mds To puU them downy and wait a Reason fit To build aneio,^

- " When private griefs affect

" The heart, our tears.with decent sorrow flow S Nor ]ess'becbmuig, when the public mournsy To vent the deepest sighs. But all around When things a fmiling aspect bear, our souls May well exult; His then a time for^oy."

" One while domestic cares abortive prove. And then successful. Nature now invites Connubial pleasures: but, when languid, grown,. No less rejects,^'*

Whilst time of gaining lasts; frqm every point * Blow prosperous gales. Now heaven begins to lowei\ And an oigr hopes are blasted. Prudence bids, ' One while, our treasure Jo reserve; and then -.

' With liberal hand to scatter wide. How oft In raging storms, the owner wisely casts. Into the deep his precious merchandise,, To save ths foundering ba^l

And factions rend a stqte: at length the breach Is heaPd, and itst- ensues. Wisdom restrains The tonguiif vrhen wtfrdg are raib: bnt now, ' 'TIS tim^ to 'speak, and silenpe would be criminal.^

'' Love tarns to hatred; interest or caprice Dissolves the firmest knot by friendship tied. O'er rival nations, vri^^revenge inflamed,

, Or lust ofpowcTf fell Discord shakes awhile Her balefitl ibreh: now smiling Peace retnras.

which God hath giyen to the sontf of men to be exercised in it.. ^

11, He hath made evely thing beautiful in hiB tune: also he h&th 3et the world in their heart, sp that ^ no man can.find out the worli that God maketh from the beginning to the e^d'.'.,'.

l^be aboTO pitephrase on the veraes cited 'ContAitis a general view of the principal occurrences of time, in jefe^ce to the human beings from his cradle to his grave/through all the operations^ of life.

Verse 9, What.profit hath he] What real good, what solid pleasure, is derived from all the labours uf man? Necessity drives him to the principal paxt of his cares and toils; h€ labours that he may eat anil * drink; and he eats and drinks that he may be preserved alive, and kept from* sickness^ and pain. Love of money, the basest of all passions, and restless amhUimi, drive men to many labours and* expedients, which perplex and; often destroy -them. He, then, who livca without God, travails in pain all- his days.

Verse 11. Beautiful in his time] God-s works are -well done; there are order, harmony, and beaut j in them all. £2ven the caterpillar is a finished bea\ity in all the changes through which it 'passes, when lis structure is properly examined, and the end kept m view in which eacli change is to issue. Nothing of this kind can be siadd of the works of man. The inost finished works of art are bungling jobs, when compared with the meanest operation of nature.

He hath set the world in their heart] t^SljH haolom, t]»at hidden time — the period beyond the present, — BTERNiXY. The proper translation of tl^s clause is the following: *<' Also that eternity hath he plaped iu their heart^ without which map could jaot find out th^: work which God' hath made from tbe-commencenic^nt to the end." God has deeply rooted the idea of eif.rnUy in every human heart; and every. considerate man sees, that all the operations of God refer to that endless duration. Soever. 14. And it is oaly.in eurnity that man will be able to discover what God h^i^ designed by the various works he has formed.

Verse 12. I know /i&a/ there is no goad in them^ hut, 4^.] Since God ha» so disposed the affairs of this world, that the great events of pi^ovidence cannot be accelerated or retarded by humaii cares and auxieties, submit to God; make a proper use of what lie has given: do thyself no harm, and endeavour as much as possible to do others good.

Enjoy, and bless thyself; let others share The transient Uessing: 'tis the gift of God..

good.m them, but for a man to re- Ama L oijiBp. joice) and to do goQd in his life. Ante u. c,dj.

13 And also ^ that erery roan '^ should eat and drink, (md enjey the good c( all his labour, it is the gift of God.

14 I know that 'Whatsoeyer God jdoeth, it shall be for ever:' ^ nothing can be pat to it, nor any thing taken from it: and God doeth t^, that m^n sjibiild fear before lum.

.Verse 14. / know t/uU whatsoever God doeth, U shall b^ forever}. dSij;^ le'olam, for eternity; in refer^ce to that grand consummation of men and Uungs intimated in vof. 11. God has produeed ne beisf thi^t -he intends ultimately to destroy: He made e? eiy thing in reference to eternity; aiid, lio^reTer matter may.be ^Inmged and refin^, animal and inteDeetbal beings shall not be deprived of Uieir existence. The brt^te creation shall be restored, and all human spiriti shall live for ever; tiie pure in a state of sopreme sod endless Ue^&ess,* the impure in a state of indestructible misery.

Nothing can be put to it] No new order of beingfe^ whether animate or inanimate, eiuii be pvodaced. Gad ujill not create more;. man cannot add.

Nor any thing taken fnm it] No&ing ean be «snihilated; no power but. that which emn create tan destroy. • And whatever he ha^ done, lie intended lo be a means of impressing a just sens^ of his beag,, providence, mercy, and judgments,' upon the sonksf men. A ^proper consideration of God's wbxks has a tendenqy to make man a religiotis creatmre; that ii, tp impress his mind with'S sense of the existence of the Supreme Being, and the reverence that is due te him. In this sense the fear of God is ffeq[iieiicly tfUcen in Scripture. The Hebrew of this eluse is strongly emphatic: VJfiSa l^n^'V Tmp OTtSxni vehaelohim asah sheiyireu millephanaiv; <* And the gods he hath done, that^they might fear from before his faces.'' Even the doctrine of the< eternal TMmty in Unity may be collected from numberless appearances in nature. A consideration of the hezb trefni is said to have been the means of fully convincing the learned Erasmus of the truth of the assertion. These Three are One: and yet three distinct. He saw the same root, the same fibres, the same pulpy substance, the sawie membraneous covering,i\ie jame colour, the satne taste, the same smell, in ever^ part; and yet the three leaves distinct: but each -and all a continuation of the stemf and proceeding from the same root. Such a fact as this may at least illustrate the doctrine. An inteMigcnt shepherd, whom he met upon the mountains, is said to have exhibited the herb, and the iDustratioD, while discoursing on certain difficulties in the Christian faith. When a child, I heard a learned man relate this fact.

the sun the place of judgment, that wickedness. was there; and the place of rightaousnesjs, that iniquity was there.

17 1 said in mine hearty * God shall judge the righteous and the wicke^: for there is * a time there for every purpose and for eV^ry work,

18 I said in mine heart conc^niing the estate of the sous of men, ^ that God might manifest them, and that they might see that they themselves are beasts.. ^

governs the world now, as he luis governed it from Xhe heginning;' and the revelations. and operations- of nature a^e the same now, that they have Wen - from the beginning. What we see now, is. the same as has been feen by those before us..'

And Godrequireth that which is past] i. e., That it may return agai^ in its proper order. The heavens themselves, taking in their great revolutions,^ show the same phenomena. Even comets^ure supposed to have their.revolutioiis, though some of them are hundreda. of years in going round their orbits. ' ^

But in the economy cf grace, does not- God rehire that which is. past I Whatever blessing or* influence God gives to the soul of man, he intends shall remain, and increase.; and it will, if man be faithful. Reader^ canst thou produce all the secret inspirations of. his Spirit, all the drawings of his love, his pardoning mercyt bis sanctifying grace, ^^ heavenly-mlndedness produced in thee, thy holy zeal, thy spirit 'Of prayer, thy tender conscience, the witness of the Spirit, which thou didst once receive and enjoy? Where are, they? Ood requireth that which is past.

Verse 16. The place of judgment, diat wickedness was there] The abuse of power, and the perve)rsion of judgment, have been justly complained of in every age of the world. The following paraphrase is good: —

" But what enjoyment can our labours yield, When e^en the remedy prescribed by heaven To cure disotders proves our deadliest bane t When God's vicegerents, destined to protect The weak from insolence of power, to guard Their lives and (eitones, impious robbers tqm? And, or by force or fraud, deprive of both l-r- To what asylum shall the injured fly From her tribunal, where perverted law Acquits the guilty, the innocent condemiis V— ^.

Verse 17. For there is a time there for every pttrfose\ Man ban his time here below, and God shall men befalleth beasts; even one -^^ ^^lifSn! thing befalleth them: as the pne Ante i. oiymp. dieth, so'dieth the other; yea. Ante u. c.eir. they have all one breath; so that ^^' '

20 All go unto one place; ^ all are of the 'du^t, and -all tuhi to dust again,

21 * Who knoweth the spirit ^ of man that ' goeth upward, and the spirit of the beast that goeth dowifward to the earth?

22 * Wherefore I perceive that there is nothing better, than that a man should rejoicQ in his own works; for ^that is his portion: ® for who shall bring him to see what shall be after him?.

have his time above. At his throne the ^|adged' shall be rejudged, and iniquity for ever close her mouth. •. Verse 18. That they might see that they themselves are beasts] The author of Choheleth has given a correct view of this difficult verse, by ar proper translation:^X said^in my heart, reflecting on the state of the sons of men,- O that God would enlighten them» and make them see that even they themselves are like beasts.*' Thede words are to be referred to those in authority who abused their "power; particularly to the corrupt magistrate mentioned above.

Verse 19. For that which befaUeththe sons df men befalleth beasts] From the present comparison of great men tfi beasts, the author takes occasion to en* force the subject hy mentioning the state^ of mankind in general, with respect to the mortality of their bodies; add then, by an easy transition, touches in the next verse on- the point which is df such infinite consequence (6 religion.

As the one dieth^ so dieth the other] Animal lilb is the same both in the man and in the' beast.

They have all one breath] They respire in the same way; and when th^ cease to tespire, amfiMil l£fe becomes extinct.

' Befalleth beasts — This is wanting in six of JTeniu-i cotVs and De Rossi's MSS.

" Man was born To die, nor aught exceeds in- this respect The vilest brute: Both transient, frail, and Tain, Draw the same breath; alike grow old, decay, And then expire: both to one grave descend; There blended lie, to native dost returned.'' — O.

Verse 2 1. Who knoweth (he spirit of man] I think the meaning of this, important verse is well taken by the above able writer: —

The nobler part of man, 'tis true, survives The frail corporeal frame: bat who regards

The word nn ruach, which id used in this and the nineteerUh verse, has two significations, breath aud spiril. It signifies spirit, or an incorporedl substance, as. distinguished from ^sh, or a corporeal one, 1 Kings xxii. 31, 9S, and Isa. zxxi, 3: And it signi> fies the spirit or soul of man^ Psa..zxxil 6, Isa. Ivii. 19, and in this book, chap. xii. 7, and in many other places. In this book it is used also "to signify the breatfi, spirit, or soul of a beast. While it was said in rer. 19, they have all one breathi i. e., the tnan and the beast Uve the same kind pf animal life; in this ▼erse, a proper' distinction is made between.the nn ruach, or soul of man, and the W'^ rieach, Or soul of the beast: the one goeih upwards, the other -goeth downwards. The literal translation of these 'important words is Chis: ** Who considereth the {XVTS ruetch) ^nmortal spirit of the sons of Adam, whic^ aseendeth?

ality of the soul; and yet it i»th6 atrpngest Iii4d ft which the cold and iruitless materialist oaa resort.

' Solomon jnost evidently makes an essential iiferjence between thb- human soul anS that of brales. Both have souls, but of different nataree: tin sod of man wae« made for CS(dc^,'atid to Chd U shall leCiira: Qod is itsj)ortion; and wheii a ho|j soul JeaVes tht body, it goes to paradise. * The soul of the beast wis made to derive its happiness ffom tbis7^er wnM. Brutes shall \^^^e a resorreiition, and have an endless enjoyment in a new^eanlh. The bodf of m^n shafl 'faiis^, and joiA his soul that ie already above; sad both enjoy final, blessedness in the fruition of God. Thst Solomon did not believe they had the same hind of spirit, and the Bwaie final lot, as some materialists and infidefe say, is evident from chap. 3tir. 7: ** The wptrit shall retdrH pnto God who gave it."

* Verse 23. ii man should rejoice in his own works] Do not turn God's blessings into sin by perveieensM and complaining; make the best of life. God wiQ sweeten its bitters to.yotf, if yon be friitlifiil* Remenber tkaa- is the shUe io ptepare for gleiff; imd tfie evils pf life may be so sanctified to yoa as to work fir your good. Though even wretched %ifitho\^ yon may it is ftom above; {xHj^vh ^'H At lemaldh;) and the Jbe happy triMtn; for God can make aU gtaee to aSbomid st^irit or breath of the cattle, which descendetht it is towards you. Ton mxy be happy if you please; dj downwards unto the earth,*' i. e., it tends to the. earth to God^ who Uever rejects the prayer of tiie hnmUe, only. This- place gives no countenance to the matefi- and gives his HoTy Spirit t^ all them thai ask hitt.

The vanity of life- is increased -by oppression, ' 1-3; by envy^ 4; by idleness^,5. T^ misery of a seHtarf life, and the advantages of society, 6-12. A poor and wise child better than.an old andfioUsh hutgt 13. The uncertainty of popular favour, li^l 6.. ^. - •

3 ^ Yea, belter is he than both 4 n* *"'* ^' they, which hath not yet.been, Aiae. L^affsip. who hath' not seen the evil work "Ante^. o. dt that' is done under the sun. ^^'

4 Again, I considered all travail, aiul * every right work, that ^ for this a man is envied of his neighbour. This is also vanity and ves* ation of. spirit,. •

5 IHie fool ff folded' his hands together, and eateth his own flesli.

all the ^ oppressions that are done under the sun: and behold^ the t^ars of such as toere.oppressed, and they had no comforter; and on the ** side of their oppressors there was power; but they had no comforter.

2 ® Wherefore I praised the dead which are already dead more than the living which are yet alive..

Verse U Considered all the oppressions] cpB^i; ashukitn signifies aoy kind of injury which a man Qan receive in his person, hj» property, or his good fame.

On the side of their oppressors there W9» power] And, therefbre, neither protection nor comfort for the oppresses].

Verse 2. Wherefore I praised th^dead] I considered those happy who had escaped from the pilg^rimage of ]ife to the place where the wicked cease from troubling, and where the weary are at rest.

Verse 4. ^or this a maf^is gn^ieJi' It is ioi by injastice and wrong only that men oaffi»r» bat throogh envy also. For if a man set npnghtty and properiy in the world, he soon becomes the object of his neighbour'e envy aifd calumny too. Therefore the enoodragement to do good, to aot an opnght ipwitf is very lit^fe^ This constitutes a part of the vmmeaA empty system of human life.

Verse' 6. fhe fool foldeth his hands] After sH, without labour and industry no man can get Iffy eai»i^

6 ^ Better is a handful twrt Ante i. Ohrmp. quietness, than both the hands Ant^u. c.cir. fvOl toith travail and yexation, ^^ of spirit. ■

. 7 Then Ireturiiedy and I saw Tanitjr iinder the sun.

8 There is one. a2one, and there is not a second; yea^ he hath neither child nor brother: yet is there no end of all his labour; neither is his * eye satisfied with riches; * neither saith ke^ For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a. sore travail. ^.

9 Two are better than one; because they have a good reward for their' labomr.

10 For if they fall, the one will lift tip hi« fellow: but wo to him that is alone when he fiiUetU; for. Ae hath not another to help

Verse 6. Better ibh handful wi|h qtUetne^M] These iqay be the words of the slothful man, and spoken in Tindicatien of his idlenete; as if he had said, **JSvefy. man who labours and amasses property is the object of envy, and.is niaxked by the oppressor as a subject for spoil; better, therefore, to act as I do; gain lltde, and have littTe, and enjoy my handful widi quietness." Or the words may contahi 3olo)n«ii*8 reflection oh the subject.

. Verse 8. There is oju alone, Tmi there is not d second] Kej^covetousness and ovaribe- aire characr terized. The man who is the bentre ef his own. existence; has neither wife,, child, nor legal heii^; and yet is as intent oh getting money as if he had the largest family to provide iqx; nor does he Qply labour with intense application,. but h6 even- refuses hhnself the comforts of life out ^f liis own gainfr*! This; is not only canity, the excess of foolishness,* but it itf also sore travtM.

Verse 9. Twit are belter than <nus\ Married life £b infinitely to be -preferred to this kind of life, for the. very reasons alleged below, and which^rieqoire no explanation, t

Verse 13. Better is a poor and a u>ise child] The Targum applies this to' Abraham, *• Abraham was apoor child of only three years of age; but he had the ^irit of prophecy, and he refused to worship (he idols which the old foolish ^^'^— Nimrod— had set up; therefore Nimrod cast him into a funiape of fire. Btit the Lord worked a miracle and delivered him. Yet there was no knowledge in Nimrod, and he would not be admonished.^^ The Targwn proceeds:

Verse 1 4. For out of pHson he cometh to reign] " Then * Abraham lefl the country of the idokf^rs, vrliete he had been imprisoned^ and eanie and reigned

13 Better is a poor and a wise child, thtft an old and foolish king, ^ who Will no more bet admonished.:.

14 For out of prison he coiteth to reign.; whereas also he that is bom* in his^ kingdom becometh poor.

1 5 I considered all. the living whjch walk under the sun, with the " secwid child that shall stand up in his stead.

16. Tlifire is no end of all the people, even of all that' have been before them: they also that come after shoJl not rejoice in him. Surely this, also is ■ vanity and vexiation of spirit

ever the land of- Canaan ^ and Nimrod Becttne poor in this world." This is the fact t6 which the ancient rabbins suppqsed Solomon to allude,

YdrselS. With the second child that shall stand up] The Targum applies this to the case of Jeroboam and Reht^oam. History afiords many instances of meaA perions raised to sovereigil tuthdrity, snd of kings being rediioed* to the raeaoest ofices, aad-le a morsel of bread. Agrippa himself ascended the throne of Icvael after having been long in prison. See Josephos, Aat. lib. inriii. e. 8. This the besthens sttr&iited to Fortune:

Si fortuna volet, fles de rhetore consul; Si volet hec eadem, ^e^ de consule rhetor.

'QioUgh I have given what the Jews ^ippose to be the allusion in these vetses, yet the- reader may doabi whether the reference be correct* There is a owe implied, whether from ^/ or assumptianl oanBotsay; but it seems to Se this:

A king who had abused the authority vested in hiB\ by oppressing the people, had a son whose prudent conduct promised much comfort to the nation, when ha should come to the: throne. The father, seeing -the pofmlar wish, and becoming jealous of his son, shut him t^ in prison. In the interim the oM king eitber dies or is deposed^ and the son is brought oui of prison^ and placed qn the throne. Then (ver. 16, 16) mmltitudes of the people flock to him, ixA begin to walk under the sun; i. e., the prosperous state to whiok the nation is raised by its redemption from tiie lormer tyranny. However, the wise man inmnuatee that this X^mshine will not last long. The^yedng king, ibeliag the reins in lus own hands, and being surrounded by those whose interest it waA to flatter in order to obtain and oontUme io eoisfiftfoeuT, he ahMiibecekDes oonaptedy 817*^ jC

■9 that these who ^come aftet shaU have no cause of rejoicing in him.. This appears to be the case; jand similar cases h^ve frequently x)ccaTred, not only iir Asiatic J but also in European history, J have^ in another p^e, referred to the case of Ru$hn Achter, wUo was brought out of prison^ and 9e( upon the throne of Hindoosian, This is expreiteed in the following elegant Persian coopiet, where his fortune is represented as similar to thai of the patriarch Joseph:-* tf The Bright stajr is now become a moon:^ Joseph is taken out of priion, and become a ^ing-'*^

Verse 1*6. There is iu> end of all the.people] This is supposed to refer to the multitudes of people who hail the advent and accession of a new sorereign; fm^ as Suet&nius remarks, A plerisque adorari- solem ori^ entem^ "Most people adore the rising sun.'' Bat when the new king becomes oldj rery few regard him; and perHaps he lives long enough to, be as much deftpised by the very persons ^o before were rea^ to worship him. This is also a miserable Tamty. This the blooming heir-^.

The reverence to ke t}hservedin attending IHvine toorshipj 1-3. We should be faithful to ottr engmgemenU, 4-7. Th^ oppression of the innocent^ B- The king dependent on' the produce of the soilf 9. Against covetousnessy 10, 1|. The peace of the)umest labourer^ H3. The epil effect of riches ^ 13, 14. Men

. cannot cany his property to the grave, 16-lT..We should thankfully enjoy the blessings ofGody 18-20.

ITElEP *thy foot when thou goest to the house oi God,

fools: for they consider not that they do evil.

2 Be not rash with thy mouth, and' let tiot thine heart be hasty to utter any ^ thing before God; for God is in heaven, and thou upon earth: therefore let thy wotds*^ b6 few.

3 For ^ dream cometh through the ' multi-

Verse 1^ Keep thy f6oi\ This verse iBe Hebrew and all the versions join to the preceding chapter.

Solomon, having before intimated, though very.briefly, that the only. cure against human vanity is^a due -sense of religion, now'enters more largely on this important subject, and gives some excellent directions with regard to the right p^ormance of Divine service, the nature of vo- ^ and mental prayer, the danger of rash vows, &c. — C.

The whole verse might be more literally translated thus:-^

•< Guard thy steps as thou art going to the house of God; and approach to hearken, and not to give the' Sacrifice of- fools, for none of tHem have' knowledge abbnt doing evil." " They offer gifts for their sins, and do not tutn from their evil works; for they know not (they distinguish not) between good and evil." See the Chaldee. '

Verse Q,.Be not rash with thy mouth] ' Do not hasten with thy mouth; weigh thy words, feel deeply, tiiink much, speak little. -

"When ye approach his altar, on your lips Set strictest guard; and let your thoughts be purCi c 818

tude of. business; and * a fool's voice is known by inultitude of words.

4 ^ When thou vowest a vow Unto GTod, defer not to pay it; no pleasure in fools liast vowed..

6 ^ Better i> it that thou shouldest not vow, than that thou shouldest' vpw and not pay.

Yerse 3. For a dream cometh] That iSyBS dreams are generally the effect o( the business in which we have been engaged goring the day; so a multitude of words evidence the feeble workings of the foolish heart.

Verse 4. When thou vowest a vow] When in distress and dillculty, men are apt tp promise much to God if he wiU relieve them; but generally forget the vow when the distress or trouble^ is gone l^.

Verse 5. Better is it that thou shouldest not vow. Sic] We are under constant obligations to live to Grod; no vow can make it more so. Vet, there may be cases in which we should bind ouirselves to take up some psurticular cross, to perform some particular duty, to forego some particular attachment that does not tend to bring our souls nearer to God. Then, if fully detertnineid, and strong in faith relative to the point, bind and holdfast; but if not fully, rationally, and conscientiously determined, " do not suffer thy mouth to cause thy soul to sin."

' 7 For in the multitude of dreams and many words there are also divers vanities: but ^ fear thou God., 8 If thou ^ seest. the oppression of the poor, and violent perverting of judgment and justiee in a province, marvel not "'at the matter: for ■^ he that is higher than the highest regardeth; and there be higher than they.;

9 Moreover the pcofit bf^e earth is fo^ all; the king AtW^//" is served by the field.

1.0 He that loveth silver shall not be satisfied with silver; nor he that loveth. abundance

-was an firxpr] Nor ihi&k of paying '* before the qmel mgel, whd shaH exercise aothority over thee in the. jodgment of the great day, that thou didst it throagh ignorance.'' — Chaldee. I believe Igr the angel nothing else is intended than tlie priest,.^hose business it was to take cognizance of vows and offerings^ See Lev.' V. 4, 5. In Mai. ii. 7, the priest is called Ihe ** angel of the Lord of hosts." '.

Verse 7. In — jireams — are— diver* vanities; but fear thw God.] It, by the disturbed state gf. thy mind daring the day, or' by Sjatatiic influence, thou dream of evil, do not give way to any unreasoni^ble fears, or gloomy forebodings, of any coming ipischief; — FKAR God. Fear neither the dream nor its interpretation; God will take iidx% of and protect thee. Mo9t certainly, be that fears God need fear nothing else. Well amy an upright soul say to Satan himself,

Verse 8. IftHou seest the oppression of tJie poor] For this was a freqnent case under aU governments; and especially in the provinces or colonies which being far from' the seat of government, were generally oppressed by the sovereign's deptities.

Marvel not at the matter] yoxXH hachephets, the toill, i. e., of God \ which permits such evils to take place; for all things shall work together for good to them that love him.

" Marvel not, • Ye righteous, if his dispensations here Unequal seem. What, though disorders reign? He still presides, and with unerring hand Directs the vast machine. His wisdom can From discord harmony produce; and make Even vice itself subservient to hijr ends."

'.Verse 9. The profit of the earth is for aU] The earth, if properly cultivated, is capable of producing food for every living creature; and without cultivation none has a right to expect bread.

The king himself is served hy the field.] Without the field he cannot have supplies for his own house;

1 1 When goods increase, they AnSu. c. cir, are increased that eat them: and ^^ what gpod 15 therB to* the owners thereof, saving the beholding of them with their eyed.

12 The sleep of a labouring man i^. sweet, whether he eat little or much: but the abundance of 'the rich will not suffer him to sle^p.

'13 *? There is a sore evil which I have seen" under the sun, namely^ riches kept for tho owners thereof to their hurt. -

14 But those riohes perish by evil travail r and he begetteth a son, and there is nothing iii his hand.. •

16 p As he came fprth qi his mother's WQmbj naked shall he. return to go as he c'ame, and

and, unless agriculture flourish, the "neceasary expenses of the state cannot be defrayed. Thus, Grod joi^s the head, and y«£/ together; for while the' peasant is pro^ tected by the king -as executor of the. laws, the king himself is dejpendent on the peasant; as the wealth of the nation is the fruit of the labourer^! toil.

Verse 10. He that loveth silver shall not be satisfied with silver] The more he gets, the more he woidd get; fot the saying is true:-^,

Verse 11. When goods increase] An increase of property always brings a<i increase of expense, by & multitude of servants; and the oiinier really possesses no more, and probably en;oy«' much less, thim he did, when every day prorided its own bread, and could lay up no store for the j^ext. Bi\jt if he have more enjoy " ment, his cares are multiplied; and he haSno kind of profit. ** This also is vmnity."

Ver^e 13; Ifie sleep of a labouring man is sweetl His labour is healthy exercise. He is without possessions, and without cares; his sleep, being undisturbed, is sound and refreshing.

Yerse 13. Biches kept for the owners thereof to their hurt,] This may be the Case through Tarioua causes: 1. He may make an iinpropcF use of them» and lose his health by them. 3. He may join in an unfortunate partnership and lose all. 3. His riches may excite the* desire of Uie robber; and he may spoE him of his goods, and e^en take away his life. 4.' Or, he may leave them to his son, who turns profligatei spends the whole, ^d ruins both his boJy and soul. I have seen this again and again;

Verse 14. And he begetteth a son, and there is no^ thing in his hand.] He has been stripped of his property by unfortunate trade or by plunderers; and he has nothing to leave to his chik&en.

Verse 15. As he c^e forth] Howei^er it may be^ he himself shall carry nothii^witb him into the eteiv

A: ^ ^^' ^' shall take nothing of his labour, Ante I. Obrmp. which he may carry away m his hand. 16 And this also is a sore evil, tJiiU in all points as be qame, so shall he go: and 4 what profit hath he "" that hath laboured for the wind?

17 All his days al^ " he eateth in darkness, and he hath much sorrow and wrath with his sickness.

18 Fehold that which I have ^een: ^it "^is good and comely for one to eat' and 4o drink,

oal world. If lie die worth millions, those millions fure dead to him for ever; so he has hid no real profit firom all his labonrs, cares, anxieties, and vast property!

Verse 17. AU- Ms days also hs eateth in darkness"] Even his enjoymebts are embittered by uncertainty. He (ears for his goods; &e possibility of being deprived of them fills his heart with angaish. But instead of S^r yochel, " he a^aU eat," f?' yeUqh, " he. shkn walk," is the reading, of several MSS. He ioalks in darkness — he has no evidence of salv^on. There is no ray of. light ftom 'God to penetrate the I ^ and all beyond life is darkness impenetrable!

^ Counting on long years 6( pleasure here, He*s quite unfurnished fer the world to oome.*^.. - FlAhu

He is fun of anguish at the thought ofdeath \. but ib^fear of it is honiUe. But if he have a sense of and to enjoy the good of all hia^lahour that he taketb under the aun "" all the days of his life, which Qod giveth him: ^ for if it hia portion/

19 f Every man also to whiran God hath given richea and wedth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; thia is, the gift of God.

20 ^ For he shall not much remember the days of his life; because Godanswereth him in the joy of his heart..

God^s wrath in hi» guilty conscience, what horror eaa be'oompared with his horrorjL.

Verse 18.' Behgld that whch I have seen] This ii the result of my observations and experience. God gives evexy man, in the course of his providence, the necessaries of life; and < it is his will thatHbe sboald thankfttUy use Chem.

#V>r it la his portion,] What l^^eqaisite for him in the lower world ^ without them Ida life cannot sulisist; and earthly blesnngS are as truly the portion of hit body and animal Hfe^ as the salvation of God is the portion of his soul.

V^rse 20. For he shall not much remember} Tbe person who acts in (his way,, extracts all the good leqilisite from tife.- iHe passes through things tempord so as not to lose ^ose that are eternal: — * *^ Calm and serene, the road of life to him, Or long or short, rugged or smooth) with thorns Overspread, or gay with flowers, is but a road. Such fare as offers' grateful he a(;cept8, And' smiling to his native home proceeds.^ C

The vanity of riches without^ use, 1, fi. Of children and of old age without riches ^ enjoyment, 3-7. Man does not know whe^ is good for himse^^

NOTES ON CHAP. VI. Verse S; A man to whom God hath given riches] A man may possess nmch earthly goods, 4ind yet enjoy n6thlng of Uiem. Possession and fruition are( not necescorily joined together; and this is also amopg the inanities of life. It is worthy of remark, that it belongs to God as much to gire the power to enjoy as it does wanteth nothing for his soul of ^^*^r^ all that he desireth, « yet God Aiite if. oiymp.* giveth him not power to eat AnteU.c.cir. thereof, but a stranger eateUi it: '^

this is vanity, and it is an evil, disease.

R^.di.^* 3 If a man beget a hundred Antei.oiymp. children, and live many years,

t^ith good, and ^ also that he have no burial;

4 For he cometh in w^ith vanity, and depart-, eth in darkness, and his name shall be covered with darkness.

5 Moreover he hath not seen, the sun, nor known any thing: this hath more rest than the other.

6 Yea, though be^ live a thousand, years twice 'told, yet hath he seen no good: (fd not all go to one place?

7 ^ All the Uibour of man is for his mouth, and yet the » app^te/is not filled

Verse 3. If a ftmn beget a hundred chUdren] ' If he have the most liiuiierous famflif and the largest possessions, and is so mach attached ta his riches that h^ gradges Himself a menament; an abortion in the eye of. reason is to be. preferred to such a man; himself is contemptible, i^nd his life worthless.. The abortion comes in with vanity — baulks expectation, departs in darkness^~rneYei opened its eyes dpon the light, and its name is covered toith darkness — it has no place ip the family register, or in the chronicles of Israel. This, that hath neither seen the sun^ nor known any thing, is preferable to' the miser who has his coffers and granaries well furnished, shoold he have lived a thousand years, and had a hundred children. He has seen — possessed, no good; and he and the abortion go to one place, equally unknown, and wholly forgotten.

Verse 7. AU the labour of man\ Thi« is the grand. pximary object of all human labour; merely to provide for the support of life l^ procuring things necessary. And^ve only exists for the sake of the soul; because man puts, these things in place of spiritual good, the appetite-— ihe intense desire after ' the supreme good — is noft satisfied^ When man learns to provide as distinctly for his sotU as he does for his body, then he will begin to be happy, and may soon attain his end.

. Verse 8. For what hath the wise more than the fool J] They must both labour for the same end.. Both depend upoathe labour of themselves or others for the necessaries of life. Both must eat and drink in order to live; and the rich man canr no more eat two meak U a time, than he can comfortably wear two changes of raiment. The necessaries of life^ are the same to both, and their condition in life is ndhrly similar; Jiable iothe.satne diseases, dissolution, and death.

- Verse 9. Better is t^ sight of the eyes tiUsri the wandering of the desire] This is translated hjr t&e Vuijfofey as.a sort of adkge: MeBm esif videit ^pibd $ eupias, quam desiderare quod nescias; **lt is better to see what one desires than to covet what one kao^ net." It is better to enjoy the present than to fe^ one's self with vain desires of the f%Uure. What we translate the wandering of desire, Vd J *]SnD mehaloeh nephesh, vs the travelling of the soul. What is this % Does it simply mean desire / Or is there aiiy ] ence here to the state of separate spirits f It ho ever shows the soul to be in a restless state, and consequently to he unhappy. If Christ dwell in the heart by faith, the soul is then at rest, and this iS properly the rest of the people of God.

Verse 10. That which hath been is named already] The Hebrew of this verse might be translated, " Who is he who ist His name^ has been already called. And it is knowndhat he is Adam; and that'he -cannot contend in judgment with hdn who is stronger than he.'*

** What is' more excellent than man;. yet can he not, in the lawe, get the victory of him that is mightier than he."; — Coteroali. '

2. imfaU; he sinned against bis Makers and was cast out of Paradise. And 3.^ His recovery by Christ; the second rnan {Adam) was the Lord fr<mi heaven^ and a quicKenin'g Spirit.

Verse 13. For who knoweth what is good for man m.this life] Those things which we deem good afd often evil. And those which we think evU are often good. So ignorant are we; that we ran the greatest hazard in making a choice. Itis better to leare omrselves and our concerns in the hands of ike Lord, than to keep them in our own.

For ioho can teU a man what shall be ^fier him].Futurity is with God. While he lives, man wishes to know what is before him. When he is tdxnit to die, he wishes to know what will be after him. Alt this is TSnity; God, becanse.he is mercifol, tdfl irercfal neither..

9 Better is the sight of the eyes ^ than the wandering of the desire: this is also vanity and Texation of spirit.

10 That which hath been is named already^ and it.is known that it ts man r ^ neither may he contend* with him that ijs mightier than he.

11. Seeing there be many things that increase vanity, what is man the better? ^ 1:2 For who knoweth what t5 good for man lit this life, ^ all the days of.his vain life wTiich he -spendeth as ^ a shadow? fbt "*who \ • can tell a man what shall be aAerhim imder the sun?

The value of a. good name^ 1. Advantages of sorrow and corr&ction^ 2-5^ - Tke eft^f/fkiess of a foots joy, 6.

Cf oppression^ 7. The end better than the beginning, 8. Against hastiness of spirit, d. Comparison of ' former and present times, 10. Excellence ofutisdom, 11, 19. Of the diipensations of Providence, ^XZ-lb.

Against €xtremes, 16-18. The strength of wisdom^ l^ Man is ever liable to sin and rnistake, 20. Wt

A » GOOD nam^ is belter than ^ precioaa ointment; *anpi the day of death than the day of ^^^ ^ one's birth. % 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 t^ to his heart.

3 « Sorrow is better than laughter: ^ for by &e sadness of the countenaace the heart is made b(5tter. ' 4 The heart of the wise i^ in the house of

mourning; but the heart of fools is in the house of mirth.

5 *" It is l)etter to hear the rebuke of the wise, than for a mail to hbar jthe song of fools.

6 ^ For as^ the » crackling of thorns under a poi, so is the laughter of the fool: this also is vanity.. -. '

7 Surely oppression maketh a wise man mad; ^ and a gift destroyeth the heart.

6 Better is the end of a thing than the beginning thereof: and * the patient in spirit if

who have s^ffered privations hj death. Bat th&/<M/ the gay, thoughtless, and gid^y— prefers pUu;es and hinary things are, yet still there are some whieh ar6of times of diversion and amasemtfnt.* Heie he is preipreat consequence,- and among them. a good name. Ue place is well paraphrased in the following verses:

Rejoice at death's approach, and bless the hours ^ That end their toilsome pilgrimage; assured

Verse 3. It is &e^^ to go to the house of mourning] Birthdays were generally kept with great festivity, imd tgt these the wise mjtn most probably refers;- but according to his maxim, the miseries of life were so.Qiany and so oppressive that the day of a man's death ' vas to be preferred to the day of his birth. But, independently of the allusion, it is much more profitable to visit the house of mourning for.the dead^ than the Jiouse qC f(?stiyity, ^ In the /ormtfr we-'find occasion for setious and deeply edifying thoughts and reflections; from the kUter we seldom return with one profitable thought or one solid impression.

Verse 3. Sorrow is better thfln laughter] The rea- • apn is immediately given; for by the sorrow of the eountenance-r^he grief of heart that shows itself in the countenance-^

The heart is made better',] In such cases, most men try themselves at the tribunal of their own consciences, and resolve on amendment of life,.

^ Verse 4. The heart of the wise is in the house of vented from seriously Qonsider ihg either himself or his Utter end. The grand fault and misfbrtane of youth.

Verse C. Fon as the crackling of thorns] They make a great noifie^'a great blaze;• and are extinguished in a, few moments. Such, indeed, comparatively, are the joys of life: they are noiey, flashy, and transitory.

Verse 7. Oppression maketh a wise man mad] This has been translated with good jshow of reason, " Surely oppression shall give lustre to a wise man: but a gift coYrupteth the heart.*' The chief difl^erence here ia in the word bh\n^ yeholel, which, fnm the rbot SSn halal, signifies to glister, irradiate, as well as to TTUwc briskly, to be mad, furious, in ^ *^gc; and certainly the former meaning suits this place best. We cannot think that the wise Aian— ^ that is truly religious, (for this is its meaning in the language i[ Solomotif) can be made mad by any kind of oppressioD; but as lie trusts in Grod, so in patience he possesses his soul.

Verse 8. Better \b the end] We can then judge of the whole, and especially if the matter relate to the conduct of Divine Providence. At the beginning we are oflen aptlotnake very rash conjectures, and often suppose that such and such things are against us; and thai every thing is g^oing wrong. Dr. Byrom gives good advice on such a subject:— " With patient mind thy course of duty run; G{>d nothing does, nor sufifers to be done.

But thou wouldst do thyself, couldst thou but see The end of all events, as well as hk."

I mi^ add, in the words sf our paraphrast, — '' Wait the result, nor ask with frantic rage Why God permit* such thin^. His ways, thoiTgh now e' '

10 Say not thou, What is th^ cause that the former dayp were better than these?, for thou dost not inquijQO "^ wisely -toncerning this. ^

11 Wisdom * is good with an inheritance: and by it there is prbfit 'to them tliat see the sun.:. ^.

1 2 For wisdom w a p defence, and money t* a defence: but the excellency of knowledge

Verse 9. Anger resteth in the bosom of fools:] A wise mail, off his guard, nnjijF feel it for a moment: but in him it cannot -re^t: it « a, fire which he immediately casts out of his breast, ^ut ^he foot — the tnan who is under the dominion of his own tempei^T harbours and fosters it^ till it takes the fbrm of malice^ and then. excites him to seek full revenge t>ii those whom he deems enemies. HenCe that class of dangerous and empty fools called duellists.

Verse 1 0. The former days were better than these t] This is a common saying; and It is sa foolish as it-ia eommon.* There is, no' weight nor trutl^ in it; but men use it to excuse their crimes, and die folly of 4beir conduct. *'In former times, say they, men might be more religious, use m<Nre self-denial^ be mbre exemplary.''* This isa///a/<e. In (brmer days men were wicked as they are now, and religion was unfashionable: God also is the ' same now as he was then; as just, as merciful, as ready to help: alid there is no depitivity in' the age th^t will excuse your crimes,. your follies, and your carelessness..

Among the oriental proverbs I find the following: ' '* Many say, This is a corrupt age. This mode of «peaking is not just; it is not the age that is corrupt, but the men of the age.".

Verse 11. Wisdom is good with an inherilanee} In this chapter Solomon iptioduces many observations which appear to be made -by objectors against his doctrine; and as h$ was satisfied of their futility, he proposes them in their own full strength, and then eom- <bate and destroys them. It is quite necessary to attend to this; else we dial! take the objector^ words for those of Solomon; and think, as some have done, that the wise man contradicts and refutes himself. Observations, reflections, and objections of ^ends^and adversaries are frequently introduced in thejworiB of ancient authors, without mentioning them as such. TJIus is frequent, more paxticularly in ethic wntera; t

14 'In the day of prosperity be joyful, but in the day. of adversity consider: God also. haih • set the One over against the other, to the end that, man riicmld find nothing after him.. •. *

15 AU things have. F seen -in the days of my vanity: * there is a just man that perisheth in his righteousness^ and there is a wicked

and we have* many specimens in Horace; and witKoyt thia distindtion, it would be.impossible to make sens^ of some of his' writings. Here, an oly'ector, who had listened to the wise man declaiming in favour of wisdom, suddenly interrupts him, and says in efifect, *< I' grant the truth of what you have said- Wisdom' is very good ita its place; but what is it without property % A man who has a good inheritance may be profited by wi^dm, becau8e.it will show him how to manage it to thfi best advantage.^'.. ' -

Verse 12. Wisdom ia. a defence] To whom Solomon answers: All true wisdom is most undoubtedly a gre^t advantage to men in all circumstances; and maney is also of great use: but it cannot be. com- |iiL]X!d'to wisdcnn. Knowledge oi Divine and hun^an things is a great blessing. Money is the means. 6f. supporting our animal life: but wisdom~^\\sQ religion of the true God — gives Ufe to them that have it. Money'' <i2Jino\ procute the farour of God, nor give Ufe to th^ soul.

Verse 13. Consider the work of -God] Such is thd nature of his providence, that it puts pooney into the hiu^dd of few: but wisdom is within the reach of aU. The first is not necessary to happiness; therefore; it is not ofiTered to men; the latter is; imd therefore God, in his goodness, offers it to the whole. human race. The former can rarely be acquired, for God puts it out of the reach, of most men, and you cannot make that straight which he has niade crooked; the latter may be easily attained by every person who carefully and senoQsly seeks it from God.

Verse li, Inthe day of prosperity be joyful] When ye receive these temporal gifts from God, enjoy them, and be thankful to tlie Giver: but remember, this sunfihiDC will not always last.. God has balanced prosperity and adversity against each other; uid were it not so, how many would put the former in the place of God himself!

Verse 15. There is a just mBn that perisheth] This h another objection; as if he had said, ** I also have had considerable experience; and. I have not discovered any marked approbation of- the conduct of the righteous,- o^ disapprobation of that <5f the ^wicked. Qd the coDtraiy, I have seen a lightecma maa perish, 823 '

17 Be. not overmuch wicked^ neitberv be thou foolish: * why shouidest thou die ^ before "thy titac? " • 18 It is gobd that thou sihouldest take hold of'this;.yea, also from this withdraw not thine band: for he that feai^h God, shall come forth.' of them all.

19 '."Wisdom strengtlieneth. the wise more than ten mighty men which are iji the city.

22 For oftentinoes also thine own heart knoweth that thoii thyself likewise liast cursed others.

^ 24 ^ That which is far off, and *• exceeding deep, who can find it out?

v^e employed in the work of righteeosness;.and a wicked man prosperous, isind even ezahed, while Hving wickedly. The former is indeed a Victim to his rights eousness, while the life and prosperity of the latier were preserved: hence I conclude, it is not pradent, whatever'good there may be iA religion, 'and whatever exeellepce in wisdom, that' men shouM be overmuch flghteons, or over-wise: for why should they by -austerity and h^ study destroy themselyes V^ So fhr the oljector.

Verse 16. Why shouidest thou destroy thyself f\ QD19n tiishshomen^ make thyself desolate^ so that, ihou shalt be obliged to stand alone; neither. maA«.rAyself over-wise^ ODniVt Hthchaccam^ do not preterid to - abundance 6f wisdom. Why shouidest thou be so singular? In other wo¥ds, and in modem language, " There is no need of all this watching, fasting,^ praying, self-denial, ^c, you ca^ry* things to extremes. 'Why should you wish to be reputed singular and preeise V To |his the man of God answers:

Verse 17. Be not overmuch wiekfid^ neither he ihou fsolish: why shofUdesi • thou die before thff time t] naTl J^vnn h^ d Hrsha harM, Bo not niultiply wickr edness; de not add direct opposition io go<Uine8S to the rest of your crimes. Wliy should you provoke God to destroy you before your time-t - Perdition will oome'soon enough. If you >will not turn fron^ your sins, and avoid it finally, yet keep out of it as long as you can;

It cannot be. supposed, except by those who are totally tfnaequainted with the nature of true Religion, that 9. man may have tod mt^ch holiness, too rhueh of the life of Ood in his soul! And yet a learned docfDr,'in three sermons on this text, has endeavoui^ed to show, out-doing Solomon's infidel, ^ tjie nn, folly, and danger of being righteous overmuch.'* O rare darkness!

Verse 18. It is good that (hou shouidest take hold of this] Do not let such an observation slip: t4ike hold of this; do not forget that. Get what you cm ii^ an honest way; but do not fbrget to get true -religion; for he t&ttt fears God will be saved, from all evil.

wise, thoroughly learned, ajnd scientific man, may be of more use in fortifying and defending a city, th^ ten princes. Witness the case of Syracuse^ when attacked by the Romans both by sea and land. Arxhimedesi. by his enginesj^burnt and dashed their fleet to pieces, and destroyed all Uiat camQ near the walls. And had not the city been betrayed^ and he killed, all tbeir force and skill could not have Ukea it.

Verse 90. Therd is no/ a just man ufwn earA, that doeth good, and- sinnethnpt.] WSfV mS lo yechta, diat may not sin. ' There is not a mail npoa earth, however just he may be, and habituated to do good, but is pecea^/9— ^liable, to commit sin; and therefeie should continually watoh • and pray, and depend upon the Lord. But the text 'does not say, the just men do^s commit sin,)mi simply that he may sin;, and so our transTatprs' have rendered it in 1 Sam. iL 35s twice in 1 Kings viii. 3 1, 46, and 2 Chroa. Ti. 36; and the reader is irefjuested to consult the note on 1 Kings viii. 46, where- the proper construction of thia word nuy be found; an^ the doctrine in question ia folly coastdered.

Verse 91. Also take no heed unto ait%ooris that are spoken] This is good advice, and mock for eveiy man's peace through life.

. Thy servant eurse thee] I^SpD mekaUdecka, make light of thee, speak evil of thee.