avoided, and their ruin fall upon them unprovided. As for that nimium (over-much), which is set down in the parable, (since they are not the words of some Periander, but of Solomon, who now and then notes the evils in men's lives, but never commends them), it is to be understood, not of virtue itself, (in which there is no nimium), but of a vain and invidious affectation and ostentation thereof. "A point something resembling this, the same Tacitus intimates in a passage touching Lepidus; setting it down as a miracle, that he had never been' the author of any servile sentence, and yet remained safe in such cruel times. This thought, Saith he, often comes into my mind, whether these things be governed by fate, or whether it lies also in our power to steer an even course, free both from danger and from indignity, between deformed Hattery and abrupt and sullen contumacy." [o] Ver. 17. There are those who, by al tirsha, understand not, Be not too wicked, but, Be not too busy; make not too great a stir and bustle about the things of this world, (especially in dangerous times); do not destroy thyself by too much toil and labour, or by too much stirring, when it is better to be quiet and sit still, Of which I have taken no notice in the paraphrase; and therefore mention it here. For though the word be not used commonly in this sense, yet it is its original signification. And the advice of the son of Syrach is something to this purpose, Eccles. vii. 6. 7. [p] Ver. 18.] The foregoing advice he looks upon as so useful, that he presses it farther here, ver. 18. and promises more security from such a religious prudence, as teaches us moderation, and yet keeps us strict to our duty, than from the greatest arinies that men can raise for their defence, ver. 19. For (as Melancthon observes) Alex. Pheræus was slain by his wife and his brethren, though he lay in an high tower, well garrisoned, to which none could ascend, but by ladders. And the father of Alexander was slain in the midst of a public pomp, his princes and his guards looking on; as Julius Cæsar also was in the senate. Ten mighty men], every one knows, is, in scripturephrase, as much as many mighty men. And so Bochartus interprets that difficult place, Numb. xi. 31. where, speaking of the vast quantity of quails that came into the camp, Moses saith, he that gathered least, gathered ten homers;" that is, saith the fore-hamed writer, many heaps;" for so he think's bomer should be there translated, as in some other places, 1. i. de Sacris Animal. cap. xv. p. 106. part ii. [q] Ver. 20.] Here he seems to limit what he had said before, with this exception, that "no man can be always so wise and cautious, as never to offend." Which Melancthon truly calls " Politica sententia;" and refers to lapses in government, like that of Josiah, who was a very good prince, but perished by engaging rashly in an unnecessary war. therefore the character of a governor, as well as And of a man, must be fetched from the constant strain and bent of his actions, and not from particular facts. For he is a good" governor that always intends to do right, though he sometimes miscarry (as David and the fore-named Josiah); and he is an ill governor, who hath no such design, Lut quite contrary; though sometimes he do well, as Cambyses. The difference, therefore, must be taken from their perpetual will and inclination. There are those who connect this verse with the next, rather than the foregoing; but I have referred it to both, and not unfitly, I think, as may be seen in the paraphrase upon ver. 21. [r] Ver. 21. Which the Lord Bacon, (1. viii. c. 2. parab. 4), refers principally to vain curiosity; and thus discourses upon it: It is a matter almost beyond belief, what disturbance is created by unprofitable curiosity, about those things that concern our personal interest; that is, when we make a too scrupulous inquiry after such secrets, which, once disclosed and found out, do but cause a disquiet, of mind, and nothing conduce to the advancing of our designs. For, first, there follows vexation and disquiet of mind; human affairs being so full of treachery and ingratitude, that if there could be procured a magical glass, in which we might behold the hatreds, and whatsoever malicious contrivances are any where raised up against us, it would be better for us, if such a glass were forthwith thrown away, and broken in pieces, For things of this nature are like the murmurs of the leaves of trees, which in a short time vanish. Secondly, This curiosity loads the mind too much with suspicions and ungrounded jealousies; which is the most capital enemy to counsels, and renders them inconstant and involved. Thirdly, The same curiosity doth sometimes fix those evils which otherwise, of themselves would pass by us, and fly away. For it is a dangerous thing to irritate the consciences of men; who, if they think themselves to lie undiscovered, are easily changed for the better; but if they perceive themselves to be detected, drive out one niischief by another. And therefore it was deservedly esteemed the highest wisdom in Pompey the Great, that he instantly burnt all Sertorius's papers, unperused by himself, or suffered to be seen by others." Some take this verse to speak of those, who willingly lend their ears to informers and detracters, who will bring them what is said abroad, whether true or false. And therefore, saith Solomon, "since there is no man but who offends sometimes, not thou thyself excepted, do not hearken unto those who reckon up other men's faults, lest thou hear thy own from those that are of thy family." Thus Maldonate. [s] Ver. 23.] Here he seems to resume his discourse, in the beginning of the book, concerning the shortness of human understanding, and the difficulty of finding the truth and the reason of things. But no account can be given, why he thus starts from his subject, on a sudden, without any coherence. And therefore I have endeavoured to give another account of this, and the following verse; which I have so interpreted, that they may be knit to the foregoing. I cannot say, that herein I have followed any guide, but my own judgement; which led me to think this to be a continued discourse. But they that dislike my connection, must rest satisfied (as far as I can see) with that of Coranus, (which hath more colour for it than any other), who takes this verse to be a preface to what the wise man had to add concerning the subtile arts of women to draw men in, if they be not exceeding cautious. Their wits being so versatile, their cunning so sly, and their allurements so many, that he professes he found them inexplicable, though he had spared no pains to penetrate into them. This he makes the sense of ver. 23. 24. 25. [t] Ver. 26.] And then in this verse, Solomon gives an account of the danger they are in, who suffer themselves to be ensnared by the arts of naughty women, (who are so numerous, that he advises him who would be good, to be very cautions how he enters into familiarity with that sex), who have brought sore calamities upon the greatest men; such as Sampson, David, and Paris, and many other, besides Solomon himself. The next verse I have made to relate to that. The two words we translate snares and nets, (to which he compares her heart, i. e. her invention, devices, &c.), both signify nets. Only the former signifies the nets of hunters; the latter, the nets (or drags rather) of fishermen, (Ezek. xxvi. 5.), as the LXX. distinguish them. The former, indeed, is applied also to fishes in this book, chap. ix. 11. and therefore the truer difference perhaps is, that the former signifies finer, the latter coarser, but stronger nets; such as cannot be broken, but will certainly destroy, as the root from whence cherem comes, denotes. Both these words are in the plural number, to denote the vast multitudes that they catch, and the innumerable ways they have to entangle them, and hold them fast. [u] Ver. 28.] Gregory Thaumaturgus interprets [x] Ver. 29.] In the beginning of this verse, Me- if he had said, "God instituted a good order how This I have not altogether neglected; and also taken T ་་ The common editions of the LXX. may be corrected out of Epiphanius, Hæres. XLIX. who quotes this verse thus:as oventòv ävdęwer, (in the common editions, even in the Polyglott Bible, it is ἄνθρωπον, most absurdly), ἐποίησε ευθῆ αὐτοί δε ἐζήτησαν modràs invloïs ödas. According to which, I have partly framed my paraphrase, taking cuvasov to refer to the understanding, and ive to the will; but 1 have attended also to the common reading in the latter end of the verse; which is not ides, but λογισμός. CHAP. VIII. THE ARGUMENT.-In this chapter the wise man pur sues the design of the former. Wherein he, having given several advices, as a proper remedy for the vanity and trouble we find in all things, (the prin cipal of which are seriousness, mindfulness of our mortality, integrity, meekness, patience, prudence in not exasperating men when he can avoid it, caution in conversation with women), he now adds several other of no less moment; which have respect not only to private, but also to public persons. And they amount to this, (that I may give as short a summary as I can of the chapter), to shew how happy we all should be, if both subjects and princes also would be advised and considerate. But if they be not, good men should make themselves less miserable, by not being either too much disturbed at it, or giving any public disturbance; much less by disbelieving providence, though they do not see the world governed as they would have it, to the encouragement of the good, and the punishment of the bad; but to enjoy what they can honestly, in the present condition wherein they are; and be contented, and submit to the divine government, (though we do not understand it), when any alteration comes; and not add this affliction unto all the rest, anxiously to inquire into those things of which we are not able to give an account. Ver. 1. WHO Ver. 2. I counsel thee to take the king's commandment, and that in regard of the oath of God.] And let no man think I have respect merely to myself, in what follows, because I am a king; but look upon this as a principal point of wisdom, both for his own and the public safety, to live in a dutiful obedience to the king's edicts, and commands, which do not thwart the laws of God; and that not merely for fear of his displeasure, and the penalty of the law, if it be broken or neglected, but out of respect to God, whose minister he is, and whom his subjects called to witness unto the sincerity of their hearts, when they swore true faith and allegiance to him. See Annot. [b] Ver. 3. Be not hasty to go out of his sight; stand not in an evil thing, for he doeth whatsoever pleaseth him.] Let not thy passion transport thee to shew the least disrespect to him, much less to refuse his commands unmannerly, or to do any thing that may throw thee out of his favour; but, if thou hast offended him, let thy next care be not to persist obstinately in the error, but to humble thyself, and beg his pardon; not imagining thou canst flee so fast from his anger, that it shall not reach thee; for his power is so large, that it will one time or other lay hold on thee and punish thee. See Annot. [c] Ver. 4. Where the word of a king is, there is power; and who may say unto him, What doest thou?] For the king's commands are backed with power, so that if he give sentence against thee, his officers are ready to do execution immediately; never examining whether if it be right or wrong, but holding themselves obliged to do as he bids them. And, indeed, who may question hin, or call him to an account, that hath no superior? Or who can controul him, that hath all the power of the kingdom in his hands? See Aunst. [d] Ver. 5. Whoso keepeth the commandment shall feel no evil thing; and a wise man's heart discerneth both time and judgement.] Therefore, not only for conscience sake, but for thy own safety and security, yield obedience to the king's commandment; for so thou shalt avoid the trouble both of thy mind, and of thy body; and if thou pretendest to wisdom, shew it, not in opposing him, and contending with him, but in a prudent declining what thou canst not honestly do; and in observing, and taking the fittest season, and in the most inoffensive and winning manner, to insinuate good advice, when the king commits an error. See Anot. [e] Ver. 6. Because to every purpose there is time and judgement; therefore the misery of man is great upon bin.] For want of which sort of prudence, men suffer very much; because there is a certain season for, and a certain manner of doing every thing; which, if it be not understood, (and it requires no small pains to be able to discern it), or not embraced, it is not only impossible to be done, but many and great inconveniencies ensue upon that oversight, or neglect. See Annot. [f] Ver. 7. For he knoweth not that which shall be; for who can tell him when it shall be ?] For no man can be sure that the like opportunity will return again; future things being so much in the dark, that neither he nor any one else can inform him what shall be hereafter, or when that will come, which in the course of things may probably be expected. See Annot. [g] Ver. 8. There is no man that hath power over the spirit to retain the spirit: neither bath be power in the day of death; and there is no discharge in that war, neither shall wickedness deliver those that are given to it.] But let no prince, though never so great, presume hereupon to abuse his power to tyranny, because he hath no superior to controul him; but remember these things following. First, That though he command over men's bodies, yet he hath no dominion over their minds and spirits, nor can he hinder them from thinking what they please, no more than he can the wind from blowing where it listeth; and, next, That he cannot command them long, for death will come and irresistibly seize on him, as well as on the meanest man; nay, he cannot rule the chances of war, nor promise himself certain victory in the day of battle; or if he have had a great while good success, yet neither his policy nor his power shall be able aways to defend him from the revenge that will be taken of the injustice, cruelty, and impiety, which he exercises in his government. See Annot. [h] Ver. 9. All this have I seen, and applied my heart unto every work that is done under the sun; there is a time wherein one man ruleth over another to his own burt.] There is no reason, therefore, to be so much as ambitious of great power; for in the view I have taken of all manner of things in this world, which I have weighed also and considered daily, I have observed that sometimes unlimited power breaks itself in pieces, and the dominion to which a man is promoted ends in his own ruin, as well as theirs whom he pillages and tyrannically governs. See Annot. [i] : Ver. 10. And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done this is also vanity.] And among other things, I also observed such wicked men carried to their graves, who had been honoured as gods while they lived, because they were God's ministers, and sat in the judgementseat, in the very place where he himself is present, but were no sooner gone, but they were forgotten, in that very city where they had enjoyed such high authority; so vain is the pomp wherein great men live, and wherein they are buried, which vanishes to gether with them, and, if they were not good in their place, is no more remembered. See Annot. [k] Ver. 11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.] But these observations move not vain men, who look no farther than their present prosperity. For though God hath pronounced a dreadful doom against all wicked men, and especially those that abuse their power unto tyranny, over others, yet because execution is not presently done upon them, but they live in all earthly splendour, both they, and others also by their example, grow more audaciously presumptuous in their wickedness, and think of nothing but doing mischief, by rapine and all manner of iniquity in the world. See Annot. [1] Ver. 12. Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before bim;]¶Not considering or believing this, of which I am assured, as an undoubted truth, that though such a powerful sinner commit innumerable spoils upon his poor subjects, and no harm befal him a long time, yet as God will make those good men an amends, whose reverence to his majesty makes them chuse rather to suffer than to sin, and, notwithstanding all their oppressions, maintain their integrity, and continue in awful obedience unto him, and unto their governors; See Annot. [m] Ver. 13. But it shall not be well with the wicked; neither shall be prolong his days, which are as a shadow, because he feareth not before God.] So he will take a time to punish that impious tyrant, because he despises God and his providence, and fears not this divine vengeance; nor are we without examples of such men, who have hastened their own ruin, and by their violence shortened their reign, and vanished away suddenly, like a shadow. " sometimes fall into such miseries as the wicked rather deserve to suffer, and, on the contrary, those impious men enjoy all the prosperity, which one would think belongs only to the righteous: this, I have acknowledged already, is the lamentable condition of things, and a great part of the trouble of this world, to which I have given the best satisfaction I could, iii. 17. v. 8. See Annot. [n] Ver. 15. Then I commended mirth, because a man hath no better thing under the sun than to cat, and to drink, and to be merry; for that shall abide with him of his labour the days of his life, which God giveth him under the sun.] And must again commend that advice wherewith I concluded one of these discourses, (iii. 22.), that this ought neither to discourage a man in virtuous proceedings, nor make him careful and solicitous about events, but only move him, in the fear of God, (of which I just now spake, ver. 11.), to be merry whilst he may; for there is nothing better, than soberly and freely to enjoy the present good things, which the bounty of God bestows upon us, with thankfulness to him, and charity to others; for when a man, by his pains and labour, hath gotten a great estate, this is all that he can call his, God having only sent him what he hath, for his present use, while he tarries here in this life, and then he must resign it unto others, and give an account how he hath used it unto him. See Annot. [o] Ver. 16. When I applied mine heart to know wis- · dom, and to see the business that is done upon the earth; (for also there is that neither day nor night secth sleep with his eyes ;)] In this, therefore, rest satisfied, aud do not trouble thyself with curious inquiries, Why things are administered with such inequality, as is before mentioned; for I have travelled as much as any body in that disquisition, and with great application of mind, have made a most diligent search into the causes and reasons of the whole management of affairs here in this world, (my mind being one of those that are as eager and greedy of knowledge, as others are of riches, for which they tail all day, and take little rest in the night). See Annot. [o] Ver. 17. Then I beheld all the works of God, that a man cannot find out the work that is done under the sun; because though a man labour to seck it out, yet he shall not find it; yea farther, though a wise man think to know it, yet he shall not be able to find it.] But this was all the satisfaction at which I could arrive, that the providence of God, without all doubt, governs every thing in this world; but why he suffers the wicked to prosper, and the virtuous to be oppressed by them, why he doth sometimes speedily cut off a wicked tyrant, and sometimes defer the execution so long, that he lives to do a world of mischief, and yet goes perhaps to his grave, in peace, (ver. 10.), it is impossible to give a full account; for there is little or nothing that any man can know of the secrets of his counsels, or indeed of any other of his works, which are inscrutable by us, though a man take never so much pains to find them out; nay, though the wisest man in the world make it his constant business, he Ver. 14. There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked: again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity.] Such examples, indeed, do not deter them from wickedness, because they see instances on the other side, (which is an afflicting consideration), that virtuous men will be still forced to confess his ignorance; and the height of his knowledge will be to know, that God's ways are past finding out. ANNOTATIONS. [a] Ver. 1.] To the advices he had given in the foregoing chapter, he now adds some new ones; the first of which is this, that "the wisdom which will make us happy in this world, must not make us morose and supercilious, severe and rigorous, but kind and benign, gentle and easy." And the more we know, the more humble we ought to be; and by the very chearfulness and pleasantness of our countenance, invite others to us, and not by our frowning forbid them, or make them afraid to approach us. This I take to be the meaning of the first verse in my paraphrase, upon which I have had respect to several acceptations of the several words, which it will be too long to give an account of. They that will consult interpreters will find how they vary; and therefore I shall only mention the exposition of Melancthon upon the latter part of the verse, (which is not commonly known), which, following the LXX. he thus translates; "Wisdom is the light of a man's countenance, but a pertinacious" (or impudent, obstinate) "person is worthy of hatred." Which he explains in this manner, that wisdom, which can judge aright when severity is profitable, or when lenity will do best, when it is fit to make war, when to be quiet, brings a man great gladness; but a pertinacious person, who is stiff and obstinate in his opinion, and will not hearken to those that give him good counsel, but follows the motions of his own anger, and obeys his passions, destroys himself and others. As the pertinacious humour, for instance, of Pericles and Demosthenes was most pernicious unto all Greece. [b] Ver. 2.] This pertinacious humour shews itself oft-times, in opposing the sovereign authority: whereby men create to themselves and others great trouble in this world. And therefore Solomon advises men in the next place, (desiring them not to dislike the counsel, because the king gives it), to live in dutiful subjection to their prince, as a singular means of leading a happy life. For it is hard to say, whether the prudence and justice of a sovereign in ruling well, or the humble and peaceable spirit of the people in complying with the established orders, contribute most to the public welfare. Certain it is, that it is much safer and easier (as well as more honest) to submit and be quiet, than to contend and unsettle the peace of kingdoms, though princes do not govern as they ought. Melancthon makes this verse to contain two precepts, (as the LXX. also seem to do), in this manner; "Observe the commandment of the king, and the word of the oath of God." A sentence, saith he, exceeding worthy of consideration and remembrance, in which he commands us to observe the command of the king, but with this restriction, that we observe the law of God, and do nothing contrary unto that. For he calls the law the oath of God, because God made the sanction of it, in promises and threatenings, with an oath. But this interpretation wholly neglects one word in the Hebrew, viz. al; and it draws both dibrath and shebuath Elohim from their ordinary and usual sense, to a meaning that is forced and strained. For which reason another exposition is not natural; which makes this indeed one precept, but instead of taking the latter part of it for an obligation to observe it, turns it into a restriction of it, in this manner; "keep the king's commandment, but according to the oath of God," that is, as far as religion and the faith we owe to the great Lord of all will suffer, This is true, but not the true sense of the Hebrew word for oath; which some would have relate to the covenant with God in circumcision, which is still farther off from the business than the notion which Melancthon had of it. Our translation is the plainest and most literal: Be obedient to the king, and that in regard (or because of the matter) of the oath, to which God is a witness, and a severe revenger of the breach of it. From which a moderate interpreter doth not much vary; whose words it will not be unprofitable to set down in this place, which runs thus in English. Regard the king's mouth, i. e. «Do whatsoever comes out of his mouth; whatsoever he commandeth and appointeth, out of that authority which he hath by divine ordinance; and chiefly the intention of the oath of God, (so he translates the latter part of the verse), that is, the oath whereby every one citeth God as his witness and judge, that with a good conscience he will obey the king, because God hath so commanded." Thus Josh. Coch. Which oath is either tacit, the very being in the condition of a subject carrying with it, (as the late primate of Armagh speaks), by implication, a silent oath of fidelity and obedience; or express, in the direct form of an oath, which princes have, for their better security, been wont to exact of their subjects. This is an ancient form, still remaining in Vegetius, of the oath wherein the soldiery bound themselves to the Christian emperors: "By God, and by Christ, and by the Holy Ghost, and by the majesty of the emperor, which, next after God, was to be loved and honoured," 1. ii. c. 5. Where he adds this remarkable reason for it, because to him, when he hath received the name of Augustus, faithful devotion is to be performed, and all vigilant service paid, as unto a present and corporeal god. The violation of which oath, though made to a heathen prince, how heinously God takes, even as a despising of an oath made to himself, and a breach of his own covenant, those terrible threats do sufficiently demonstrate, (Ezek. xvii. 12.14. &c.), which are denounced against Zedekiah, who rebelled against the king of Babylon, "who had made him swear by God," 2 Chron. xxxvi. 13. Some of the Pharisees were the first that we read of, |