tending thy own duty beyond the divine commandment, or by correcting the inveterate vices of others, and opposing the vulgar opinions too severely or unseasonably, whereby they are only exasperated and enraged, but not at all amended; for why should a man bring a mischief upon himself without any benefit unto others? See Annot. [n]

Ver. 17. Be not over-much wicked, neither be thou foolish: why shouldst thou die before thy time?] And on the other side, let not impunity tempt any man to presume to grow so enormously wicked and foolish, as to embrace and follow the lewdest opinions; for this may awaken the public justice against him, even for the common safety; or the divine vengeance, nay, his own excessive wickedness, may cut him off before he come to the natural term of his life. See Annot. [o]

Ver. 18. It is good that thou shouldst take hold of this, pea, also from this withdraw not thine hand: for be that feareth God shall come forth of them all.] The advice is so profitable, that he who loves himself will not only apprehend it, but take fast hold of it, and diligently observe it, never departing from either part of it, but, while he wisely manages himself to decline dangers, honestly and faithfully performs his duty; for nothing can do a man so much service in this, as a true fear of offending the Divine Majesty; which will preserve him both from rash and heady forwardness, and from consulting merely his own private safety and interest. See Annot. [p]

Ver. 19. Wisdom strengtheneth the wise, more than ten mighty men which are in the city.] And this pious prudence, which proceeds from the fear of God, will be a stronger guard and security to him that is endued with it, both against all inward fears and outward dangers, than a multitude of valiant commanders and all their troops are, to defend a eity when it is besieged by its enemies. See Annot. [p]

Ver. 20. For there is not a just man upon earth, that doth good, and sinneth not.] Though this must always be understood, when we thus discourse, that no man is either so perfectly wise or completely virtuous, as never to mistake and commit a fault; but sometimes the best of us may slip into a sin, notwithstanding all our caution and care, and thereby fall into danger. See Annot. [q]

Ver. 21. Also take no heed unto all words that are

spoken, lest thou hear thy servant curse thee.] The consideration of which frailty of mankind is useful many ways, not only to abate our severity in censuring or chastening public offenders, but to teach us gentle ness towards those who do us private injuries; and therefore not to regard (for instance) every word that is spoken against us, but rather to dissemble our knowledge of it; first, because otherwise we shall have no quiet, for perhaps we may chance to hear our own domestics speaking slightly of us, which we may easily pass by and overlook, but cannot take notice of without great disturbance. See Annot. [r]

thou wilt find this fault is so incident to human noture, that thou thyself perhaps hast been guilty of it many a time, and done as much by others that are thy betters, as thy servant doth by thee.

Ver. 23. All this have I proved by wisdom; I said, I will be wise, but it was far from me.] ¶ For my part, I cannot exempt myself from the guilt of great errors; for though I have not only studied to be wise and virtuous, but made a trial of the excellency of all these rules which I have now delivered, and resolved also that I would strictly observe them, and never in the least swerve from them, yet, alas! I fell far short of these holy purposes. See Annot. [s]

Ver. 24. That which is far off, and exceeding deep, who can find it out?] That which I have done already, in time past, is far from the wisdom whereby I intended to have acted; and who can tell, when he once sinks below himself, how much deeper and deeper he shall be plunged in sin, till he cannot find his way out again?

Ver. 25. I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness."} Notwithstanding which I did not cease my endeavours, but diligently looked every where, and viewed every cor ner, even of my heart, making the most exquisite search after the surest means to attain that wisdom and virtue which I desired and laboured for above all things, and to be settled upon firm grounds in my holy resolutions; for which end, I likewise endeavoured to understand what is the very height of folly and wickedness, even that wickedness which besots a man's mind, nay, turns his brain, and not only infatuates him, but makes him act as if he were distracted.

Ver. 26. And I find more bitter than death the woman whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall eecape from her, but the sinner shall be taken by her.] And I found at last, that nothing so destroys a man's understanding, nothing leads him into so many dangerous errors, and makes him quite forget himself, as that filthy last which carries him to a harlot; who brings him into so many grievous mischiefs, that he had better die than be acquainted with her; for she is made up of wicked arts and wily devices, and doth nothing but contrive how to intangle him that approaches her, whom she holds so fast by her charms, that he remains her prisoner for ever, without a wonderful grace to deliver him which he hath little reason to expect, when he considers, that it is commonly some other great offences against God that betray him into these snares, from which, he who approves himself sincerely unto God, finds so much favour with him, as to be preserved. See Annot. [t]

Ver. 27. Behold, this I have found, (saith the Preacher), counting one by one, to find out the account:] Behold, then, the result of my most serious thoughts, which I publicly proclaim to all, and would have it diligently observed, that having distinctly considered all things, one by one, I find nothing so dangerous, and therefore nothing so much to be avoided by him

Ver. 22. For often-times also thine own heart knoweth, that thou thyself likewise hast cursed others.] And, secondly, because if thou examinest thy own life,

that would be stedfastly wise and good, (ver. 23.), as the conversation of women, especially those that are of a lewd inclination.

Ver. 28. Which yet my soul seeketh, but I find not: one man among a thousand have 1 found, but a woman among all those have I not found.] And where to meet with any of them, with whom it is safe to have society, I am still to seck, though very desirous to find for though here and there I have found a tru ly honest man, among those multitudes that attend upon me in my court, yet I cannot say that, among all my acquaintance of the other sex, (and I have a great many, Kings, xi. 1.), I have met with so much as one, that is what a woman should be, modest, plain-hearted, humble, sincerely virtuous, without guile, hypocrisy, and dissimulation. Sic ATSee not. [u]

Ver. 29. Lo, this only have I found, that God hath made man upright, but they have sought out many inventions.] Only cbserve this, that I do not herein accuse (far be it from me) the Creator of the world; for I am assured of nothing more than this, that as God made all other things very good in their several kinds, so he made both men and women in perfect integrity, with a clear understanding to judge aright, and with an honest will, inclined to do accordingly, prescribing them also no other rule of life, but such as was just and good; but they, affecting to be greater than God intended, and to have more liberty than he allowed, raised scruples and doubts, questions and disputes, about their duty, inventing many ways to shift it off, and so depraved themselves, by following their own vain fancies, and false reasonings, rather than his blessed will. See Annot. [x]

ANNOTATIONS.

[a] Among all the maxims of true wisdom and piety, which are to be learnt for the settlement of our mind in peace and tranquillity, notwithstanding the vanity that is in all things, Solomon recommends to us, in the first place, the care of that, which men foolishly lose, by minding nothing but heaping up wealth, or pleasing themselves in a vo luptuous life, &c. viz. to acquire a good namé. Which nothing but a virtuous use of all things can bestow upon us, and when we have it, will give us a singular delight at present, and embalm our memory when we are laid in our graves. Which good name (as Melancthon observes) consists in two things; in the approbation of our own consciences judging aright, and in the approbation of other men who also rightly judge. Both which are required by God, that we should do right things, and that others should approve of what is rightly done. Unto which they are bound, for two reasons; that the difference of virtue and vice may be the more conspicuous, and that others may be taught by examples. He requires, therefore, that infamous persons be cast out of society, and that they be honoured, whose mannets are without infamy.

Now, since such an approbation is a divine ordinance, it is manifest we may desire this glory, and by the same reason, that we must avoid all scandal, and take care that we may be commend

ed.

Which Solomon here compares to a precious ointment, because nothing was more grateful and refreshing in those eastern countries, and therefore used not only in feasts, but at other times, when they were weary or languishing, for comforting the brain, recreating the spirits, cheering the countenance, supplying the joints, and for other services tending to health as well as pleasure. Which made ointments to be held in the greatest price and estimation, and to be mentioned among the treasures of kings, 2 Kings, x*. 13. Isa. xxxix. 2. Suitable to this is that of Pindar, "A bath of warm water doth not so refresh the tired bones, as glory." And this of Thucydides, "That honour is the nourishment and food of an old man," who lives upon the repntation he hath gotten by worthy deeds, which will make death not unwelcome to him. So the latter part of this verse must be understood with reference to a well-spent life, for otherwise it would only be a discontented saying, like that of the heathen,The best thing is not to be born; the next best to die presently." Unto which doctrine (as Melancthon speaks) the church is a stranger. cannot well pass over this verse, without observing what all interpréters noté, an elegant paranamasia, (as they call it); that is, à hear affinity both in the letters and in the sound of these two llebrew words, schem, name, and schémen, oil or ointment; as there is afterward, ver. 5. 6. between three other words, shir; a song, sirim, thorns, and sir, a pot. Which being found also in several other parts of the Bible, it shews that such allusions are not unseemly, nor ought to be censured as affectations, if they be sparingly used, and wisely, gravely, and decently scattered in a discourse, not fulsomely, upon every occasion, obtruded.

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[b] Ver. 2. Now, the wise man knowing that nothing stirs us up more powerfully to a religious life, than the frequent remembrance of our mortality, (which, alas! we are not willing to think of), he next advises him that would be happy, tỏ embrace all occasions that may put him in mind of it; the meditation of death" being, as was anciently said, "the very abridgement of all philosophy." All the precepts of wisdom, they thought, were comprised in this; and therefore no wonder Sofomon not only begins with it, but presses it so largely as he doth in the following verses; to the end that we may make our life not only a meditation, but an exercise of death, which in the Christian language is called mortification. In short, the thoughts of death will, without any other teacher, (if we keep it always in mind), instruct us in all those virtues which will procure us a good name, some of which I have touched in the paraphrase. And the more healthful we are, the more we had

need to charge ourselves with the thoughts of it, Because that is apt to make us forget it. So I have taken chai, not merely for living, but lively, vigorous, lusty, and flourishing, as we translate it truly, Psal. xxxviii. 19.

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[c] Ver. 3.] In the explication of this verse, I have touched upon another sense of the first word of it; which signifies not only sorrow, but anger or indignation also; by which some expound this verse, and understand thereby, either the anger of God afflicting men for sin, or the angry reproofs that are given sinners; which are better for them than prosperity, or to applaud and humour them in their folly. But this is mentioned ver. 5. and therefore I take it not to be intended here.

The truth of the latter part of this verse is admirably explained by St Paul, in 2 Cor. vii. 11. As for the phrase, I shall only note, that an ill look is an exact translation into our language, of the Hebrew phrase, which is here translated sadness of the countenance. Now, a man may look ill, not only by sickness, but by reason of any other thing that afflicts him, (as we find in the case of Nehemiah, ii. 2.), some of which I have expressed in the paraphrase.

[d] Ver. 4. Heart.] The thoughts, affections, and delight.

[e] Ver. 5. Rebuke.] The word includes roughness and severity in it, and is opposed to the smooth flatteries of those that seduce to sin. So I have understood song, (not excluding the common sense of the word, which I have also expressed); for as the first part of wisdom, is for a man to be able to give good advice to himself and others, and the next part of it to take such advice when it is given; so it belongs to the first part, to see a man's own faults, and réprové himself for them; and to the second, to receive such reproof willingly from others, and to abhor to be flattered and soothed, as if he had no faults at all.

[F] Ver. 6.] This comparison between rebuke and flattery, Coranus thinks is continued also in this verse, upon which he paraphrases in this manner; "As thorns put under a pot, and kindled, make such a crackling, as if they would set the whole house on fire, and by their noise raise an expectation of the greatest flame, but presently end in smoke and vapours; so senseless flatterers make a great buzzing in men's ears, and blow up their minds, extolling them to heaven with their praises, but in truth make them not one whit the better," &c. But I do not see how the word laughter can be well applied to this, and therefore I have omit. ted it, and only thought fit here to mention it. [g] Ver. 7] The connection of this verse with the preceding is a little obscure, unless we translate it as Maldonate doth, (following Munster); " A wise man despiseth calumny, and a mind that can be corrupted with gifts," which is an excellent admonition, and well suited to Solomon's purpose. But no interpreters besides them take the word je

bolel in the signification of despising, (except Forsterus, who takes it for making one despised, translating it thus," calumny makes even a wise man inglorious"), but rather in the sense of giving disturbance, or making mad, as we translate it. Though a great many, by oschek, (which raiseth the disturbance in a wise man), understand that sort of oppression which comes from calumny. Particularly, Melancthon herein follows the Vulgar, shewing what a most pestilent mischief this is in all governments; whereby such excellently deserving persons, as Palamedes, Aristides, Cimon, and Themistocles, were oppressed. The fountain of which vice is pride, envying the glory of others, and, that they may lessen it, misrepresenting their counsels and actions; which sophistical depravation of other men's words and deeds is called calúmny,

But I have not confined the sense to this, the Hebrew word oschee signifying all sorts of oppressions, as I have noted before, either by fraud or by force. And the easiest sense of the verse seems to me, that which I have expressed in the paraphrase, by connecting it with ver. 5. as a reason why we ought to hearken even to the rebukes of the wise, that we may acquire a good habit of mind; able to hold out against oppression on the one hand, and bribery on the other; which none can do, who is not very virtuous.

And in this exposition I have taken wise, as St Hierom doth, not for one that is perfect, but for a proficient, who hath not settled wise principles in his mind. It is possible also that Solomon may have respect to the oppressions which men generally endure in a state ill governed. Which raises a just indignation and holy warmth of zeal in the best of men; but if care be not taken to repress the violence of that perturbation, which this is apt to give us, it may turn into fury, and make us behave ourselves towards our superiors, as men out of their wits. [h] Ver. 8.] I have connected this verse with the foregoing, though it may be taken alone by itself. And the word debar,

(followignifying either speech or

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thing, some (following the Vulgar) interpret this of the care that ought to be taken in the epilogue or close of an oration, (as St Hierom speaks), rather than in the beginning or preface to it, that, as we are wont to say, we may come off well, and leave a sting in the minds of those that hear it. But this is so wide from the wise man's purpose, that I do not think fit to set down an excellent discourse of the Lord Bacon's upon this sense of the words, Lib. viii. de Augm. Scient. parab. fo. And if we expound it of things, it is but a dilute sense to say, that "a thing perfected is better than a thing begun." Others, therefore, take it to be the same with that, Finis coronat opus: which is true, but doth not complete the sense, unless we understand it in this manner, That the conclusion of all things is to be expected, before we judge of them. For whilst they are growing and coming on, they appear with a quite different face from what

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they have, when they are gone and shall be no

more.

In the latter part of the verse, "patient in spirit," is properly one that is long before he grows angry, or falls into any passion; who is opposed to "proud in spirit," because it is high-mindedness (as the word signifies) which makes men's passions rise and swell hastily. It may have relation to the former part, and be expounded in this manner; "A patient man and slow to anger dispatches business better than a proud, huffing, and blustering spirit; whose passion so disorders his mind, and indisposes it for the management of affairs, that he seldom brings them to a good issue."

Or thus, “A proud man is a boutefeau, who begins the fray; but the patient in spirit is the man that must end it, (if ever it be well ended); and that is much the better work, and the greater honour to him who is employed in it, and effects it.” Or, which is still clearer, "We ought to attend to the end of a thing with patience; because it cannot be known what it will prove, nor whither it tends, in the beginning; and we should be the more prone to be patient in spirit, if we would expect the issue of every thing." Thus Coranus paraphrases upon the words most excellently, but a little too long. "It is no small part of wisdom, to judge of things and of business proposed to us slowly and maturely, &c.; for we see frequently that inconsiderate men, finding a thing very hard and difficult in the beginning, and never thinking how profitable and pleasant the issue may prove, immediately despond, and out of an impatience (shall I say?) or rashness of mind, desist from the most excellent enterprizes; and many times betake themselves to worse. From which rashness and inconstancy he will be very far removed, who, endued with divine wisdom, waits for the desired and happy conclusion of his affairs. And unto this nothing contributes more than a slow, constant, and patient mind, that can endure labour and pains; which, stedfastly and quietly considering how fruitful the end may be which he effects, will not suffer himself, by any difficulty, trouble, or weariness which he meets withal in the beginning, to be drawn from his purpose. Far different from those who, out of a proud arrogant humour, think it is baseness, and unbecoming a gallant man, to attend upon the slow and leisurely progress of things, and to expect their events." Thus he; which sense I have not neglected in my paraphrase, but comprised it among the rest; and it is thus, in part, expressed more briefly by a wise man in that age, when he told his friend, (who was undone because he would not mind it), that "he was like an unskilful player at tennis, ever running after the ball, whereas an expert player will stand still, to observe and discern where the ball will light, or where it will rebound, and there with small travel will let it fall on his racket, or on his hand."

[i] Ver. 9. 10.] These two verses depend on the

foregoing, shewing that anger is inconsistent with wisdom; and so is murmuring and repining at the hardship we meet withal in evil times. And therefore, as the same Coranus well glosses, "let us not throw the causes of our anger upon the times," but blame ourselves, who at all times, if we want meekness of wisdom, shall grow angry upon the most frivolous occasions, and not only let loose the reins of our anger, but of all other vices. But I think this advice, ver. 10. is not merely to be restrained to this, but extended unto all sorts of discontent, which are apt to make us complain of our present condition, and so to admire what is past as not to mind what is present; as if they had nothing but what was good who lived before us, and we nothing but what was naught in these days. Whereas they complained just as we do now; and that of Thucydides was as true then, as it ever will be, dès rò wagon Bapù," the present is always burπαρὸν βαρὺ, densome." Because, as Melancthon observes, we have a feeling sense of present incommodities, but know what was heretofore only by report; and so we praise those ancient tines, but do not like cur own, which may be as good. This we are sure of, that all times have their troubles; and it is the part of a wise and good man, to bear them, and not to increase them by a foolish care. According to that saying, μù vò xaxòv iã naxã, "Let not one evil be remedied by another." And that of Pythagoras, ὧν ἂν μοίραν ἔχης φέρε μηδ' ἀγανάκλες, "What portion of things falls to thy share, take it, and do not grumble, nor be vexed at it." And remember, as Coranus glosses again, that "a truly wise man is never so transported with admiration of ancient times, as to despise the present, crying out, Those were the golden, these the iron ages; nor will he solicitously inquire into the causes of what was then, and what is now, when this is certain, that virtue is the only cause of happiness, and vice of infelicity, which, in what time soever we fall, always produce the same effect." And to imagine that the ancient times had no evil in them, and ours no good, is the conceit of a man that judges inconsiderately. For our eyes ought not to be so fixed upon the present calamities of our days, as blindly to overlook all the good; nor is the ancient felicity to be so admired, as not to remember, that they also conflicted with many tempests, and perhaps greater than we, as their frequent complaints of their times do abundantly testify. He, therefore, that is wise, and fears God, will make account, (as the truth is), that it is in our own choice, by his grace, whether the times shall be good or bad; for if he live well, they cannot be bad to him, as on the contrary, they cannot be good, if he live wickedly.

I am the longer on these observations, because they are things of mighty moment; but most of the rest I shall contract as much as is possible. [k] Ver. 11.] Most take this verse, as denoting their happiness, who have riches as well as wis

dom, which commonly is despised without wealth. But the words may bear another construction, (which I have not neglected, because it agrees well with what follows), that wisdom is equal to an inheritance, nay, much to be preferred before it. For they may be thus translated; "Both wisdom and an inheritance are profitable for men in this world, but especially wisdom." Or, as Maldonate renders the last clause, Et residuum est videntibus solem, and there is a remainder to those that see the sun. That is, when all things in this world fail us, the fruits of wisdom only remain with us.

[1] Ver. 12.] This is farther explained in this verse; where it will be needless to do more than barely observe, that the word we render defence, is shadow in the Hebrew, which in their language signifies protection and comfort, Gen. xix. 8. " For this cause they came under the shadow of my roof," i. e. that they might be secure from violence. Numb. xiv. 9. "Their shadow (i. e. protection) is departed from them."

[m] Ver. 13. 14.] Here follows an admirable advice, to comply with our present condition, and suit our mind unto it; because we cannot bring things to the bent of our own mind, and therefore had better study to conform our mind to our condition, whatsoever it be, whether prosperity or adversity. Into which the divine wisdom hath divided our life, and so proportioned them one to the other, that none can justly find fault with his divine disposal, nor, all things considered, tell how to mend them, or order them better.

So I have understood the last clause of ver. 14. in which is the only difficulty," find nothing after him." Which words (after him) some refer unto God, and make the sense to be, that after him (or beside him) a man shall find nothing certain; and therefore it is best to depend upon him alone. Which I have not taken notice of in the paraphrase, and therefore mention here. Others refer after him, unto man, and that two ways, (which it may be fit just to set down). Some translate it thus; "For this end, that man may find out none of those things which shall befal him hereafter; and so, being perfectly ignorant of what is to come, neither presume in prosperity, nor despair in adversity." Others thus, (which is Maldonate's gloss), "That a man losing, in time of adversity, what he had gotten in prosperity, might not adhere too much to the things of this world." Melancthon alone interprets find nothing in this sense, that he might not betake himself unto unallowed courses;" but in prosperity keep himself within the bounds of his vocation, and not be carried beyond it by vain. curiosity, and in adversity, expect the help of God, in the use of such remedies as he hath ordained. [n] Ver. 15.] This verse may either be joined with the precedent, or with the following; I have connected it with both, in my paraphase upon it and ver. 16. where I have attended to the scope of the

wise man in this chapter, and accordingly interpreted that and the 17th verse, which will admit of several other expositions.

They are commonly expounded of public justice, which ought to be neither too rigid, nor too remiss and negligent. Insomuch, that Melancthon's words are, non dubium est; there is no doubt he speaks of political justice, which governs the things of this life, and consists in a mean between cruelty and negligence. Too much severity becomes cruelty, as it was in Aurelian; and too much indul. gence confirms men in wickedness, as it was in the days of Arcadius. A good governor, like Augustus, takes a middle course, and doth not seek that middle with too much subtilty; but rather, as in God, lets mercy prevail over judgement. like admonition, saith he, is subjoined about wisdom; for, as too much severity becomes cruelty, so too much wisdom, that is, subtilty, becomes cavilling, sophistry, and cheating. And thus he interprets ver. 17. that a magistrate should not tolerate enormous vices.

The

Dr Hammond alone, as far as I have read, makes the 16th verse," Be not righteous over-much," &c. to be the objection of a worldling, who takes that for an excess of duty, which brings any damage or worldly destruction upon him. Which is answer

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ed, saith he, in ver. 17. " Be not wicked overmuch," &c.; that is, the fears, and from thence the prudential (but oftentimes very impious) practices. of the worldling are the more probable path to the most hasty ruins. Vid. Answ. to Cawdry, chap. ii. sect. 2.

But this is not coherent, in my opinion, with the rest of the chapter, and therefore I have followed rather the opinion of Gregory Nazianzen; who interprets it of heat and zeal, more than needs, without reason and discretion; which, as it makes all the schisms in the world, so produces a great many evils. And the same passion, saith he, is both about righteousness, and about wisdom : Θερμότης πρὶ πράξιν να λόγον, 1⁄2w tỡ xxλaõ, &c. Vid. Orat. xxvi. p. 146. shall omit other interpretations, (which are collected by Del Rio, and more copiously by Hackspan. Lib. ii. Miscellan. c. 1.), and mention only that of Grotius, who expounds it of a vain affectation of justice and wisdom. Which interpretation is in part followed by the Lord Bacon, (1. viii. de Auginent. Scient. cap. 2. parab. 31.), whose discourse upon the words I shall not send the reader to seek, but set it down entirely, because it is very useful. "There are times, saith Tacitus, wherein great virtues are exposed to certain ruin. And this fate befals. men eminent for courage or justice, sometimes suddenly, sometimes foreseen afar off. But if prudence be also added to their other accomplishments, that is, if they be wary and watchful over their own safety, then they gain thus much, that their sudden destruction proceeds from counsels altogether hidden and obscure; by which, both envy may be