What great happiness has even the poor man, who knoweth how to behave himself among men suitably to his condition, and to be contented with it! 9. Better is the sight of the eyes &c.] The meaning is, It is better to make a wise use of what lies before us, and to enjoy quietly and contentedly what we have, than to let our desires be continually running out after fresh objects; such restless pur.. suits being not only vain and unprofitable, but creating much needless trouble and perplexity.

10. That which hath been is named already, &c.]. The sense seems to be, What if a man be renowned? It is known that he is but man, made out of dust, and therefore subject to much evil which he cannot overcome.

12.-all the days of his vain life &c.] The reflexions which Solomon here makes are very proper to moderate the heat of men's pursuit after earthly goods. The vanity of their labours appears not only in their not knowing how to enjoy the good things which they so eagerly pursue, but chiefly in this, that they often deprive themselves of the greatest blessing of life, which is ease and a contented mind, and cannot secure themselves, anything for the future. The Gospel gives us clearer directions on this head, when we are told thatgodliness with contentment is great gain," 1 Tim. vi. 6.

CHAP. VII.

Having discoursed, in the foregoing part of the book, of the courses which men usually take to make themselves happy; the Preacher now seems to proceed to prescribe the best remedies that can be found against that vanity to which we are subject, by setting down many wise precepts for our direction, comfort, and support in a troublesome world,

Verse 1.-the day of death than the day of one's birth.] The day of a good man's death is better than the day of his birth; for his death puts an end to those miseries which his birth begins, and opens that more perfect happiness, of which the present life is not capable.

2. It is better to go to the house of mourning, &c.] When the wise man bids us go to the house of mourning, when he tells us that sorrow is better than laughter, he is not to be understood as prohibiting all mirth, as requiring us to wear a perpetual cloud on our brow, and to abstain from every cheerful entertainment of social life. His true meaning is, that there is a certain temper and state of mind which is of far greater consequence to real happiness, than the habitual indulgence of giddy and thoughtless mirth; that for the attainment and cultivation of this temper, frequent returns of grave reflexion are necessary; that, upon this account, it is profitable to give admission

to those views of human distress, which tend to awaken such reflexions in the mind; and that thus, from the vicissitudes of sorrow which we either' experience in our own lot, or sympathize with in the lot of others, much wisdom and improvement may be derived.

6.as the crackling of thorns under a pot] Like a blaze, noisy but soon spent.

7-a gift destroyeth the heart.] A bribe destroys, or tends to corrupt the heart.

13. Consider the work of God: &c.] Complain not of times and events; but consider well, the wise, just, and powerful proceedings of God: for when He has thought good, for the punishnient of men's sins, to give them up to disorder, it is not in the power of human means to rectify them.

14. In the day of prosperity be joyful, &c.] In the day of prosperity rejoice; yet have an eye towards the day of adversity; for the Lord hath placed the one near unto the other, "that man should find nothing after him," that is, that he should be uncertain what next may befal him.

16. Be not righteous over much; &c.] Perhaps the meaning may be, Do not exercise justice with too much rigour. These expressions must by ho. means be understood as a caution against being too wise or too good, since no man can possibly be wise or good enough, or can use sufficient endeavours to become so. But Solomon speaks these words against those, who, when, insisting on their own right, or passing judgment on others, proceed with the utmost rigour and severity, not observing the rules of moderation and equity, and are so presumptuous as busily to intermeddle with what does not concern them,

17. Be not over much wicked,] Let not impunity tempt any man to grow enormously wicked, and foolish in following the lewdest opinions; for this may awaken publick justice, or the Divine vengeance, so as to cut him off before he come to the natural term of life.

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28.-but a woman among all those have I not found.] That which Solomon here says should be well understood. As the Scriptures often speak of women illustrious for their virtues, and Solomon, himself praises such (Prov. xii. 4 xviii. 22.), he could not mean that a virtuous woman was no where to be found. There is in this respect, no› difference between the two sexes. But Solomon's meaning is, that having searched out the reason of all the wickedness that passes in the world, versa. 25, he had found that there was nothing more dangerous and wicked than a disorderly woman, such as he describes at verse 26, whose malice and artifice are scarcely to be conceived; nor can they, who have suffered themselves to be surprised. by ber, without great difficulty escape her snares.

Solomon therefore does not here speak of women, in general, but of such as he had been describing. One reason, no doubt, which induced him to speak thus, was the fact of his having been himself seduced by evil women. 1 Kings xi.

CHAP. VIII.

Verse 1.-the boldness of his face shall be changed.] The meaning is, that wisdom improves a man's disposition, and from rude and harsh makes him gentle and ingenuous.

6. Because to every purpose there is time &c.] Since God has so ordered things, that to every purpose there is a proper time, and judgment or proper manner of doing, what is intended, men often suffer much, because they do not duly observe the said time and manner.

8. There is no man that hath power over the spirit &c.] No man hath power to keep his soul when God calls for it, ueither hath he power to protract the day of death; there is no possibility of avoiding that last conflict; the bold and presumptuous wickedness of men cannot deliver them from it.

11. Because sentence against an evil work &c.] Becanse the punishment does not immediately follow the offence, men are presumptuous to go on in doing evil.

15. Then I commended mirth, &c.] Then I resolved that it is good for man to be cheerful in his calling, and in the good and holy use of God's blessings.

We must well remember, that when Solomon in this manner "commends mirth," he speaks of reasonable pleasures, which proceed from a moderate and lawful use of the good things which God has given us, which have nothing in them irregular and contrary to piety.

CHAP. IX,

Verse 1.-no man knoweth either love or hatred &c.] No man can know the love or hatred of God towards particular individuals," by all that is before them," that is, by all that befals them vișibly. Prosperity is no sure sign of God's favour, nor adversity of His displeasure.

2. All things come alike to all: &c.] There is no certain and constant distinction made between one man and another, in the distribution of things in this world; but they all fare alike in publick calamities especially. Solomon is far from saying that there will be no difference between the lot of the righteous and the wicked in the next world; he means only that both are alike exposed to temporal evils.

5. but the dead know not any thing,] When men are gone from this world, they become perfect strangers to all things here, antdɔan no longer enjov any benefit of their labour, the fruit of which

falls into the hands of other men, who think notwhat is become of them.

-neither have they any more a reward;] It is not meant that there is no reward after death for the righteous in heaven; but that, after death there will be no enjoyment of any worldly felicity, as is explained in the next verse.

7. Go thy way, eat thy bread with joy, &c.] Solomon's design is that we should improve the advantages of life, and make a wise use of what we have in possession; but we must beware of abusing this notion, and imagining ourselves to be at full liberty to indulge in worldly pleasures, and to say with the ungodly, "Let us eat and drink, for tomorrow we die."

10. Whatsoever thy hand findeth to do, &c.] That is, the work which is most proper for thee to propose to thyself, as the great end and design of thy life; "Do it with thy might;" that is, set about it with great care, use all possible diligence for accomplishing it. He enforces his precept by the consideration that this life is the proper season of activity and industry, of doing those things which tend to our future happiness; and, when this life is ended, there will be no further opportunity of working, and nothing will remain but to receive the recompense of that which we have before done.

11.-neither yet bread to the wise,] Meaning, that the most learned and able men are not always secured against poverty and want.

but time and chance happeneth to them all.] That is, there is a secret providence of God, which sometimes presents men with unexpected opportu nities, and interposes accidents which no human wisdom can forsee; which grants success to very improbable means; and defeats the swift, the strong, the learned, the industrious, and those who are best versed in men and business, of their several ends and designs.

15.-yet no man remembered that same poor man.] This little parable sets forth the depraved and malignant nature of mankind, who in extremities and straits commonly fly to men of wisdom and courage, whom they before slighted; but, as soon as the storm is over, they become unthankful wretches to their preservers.

CHAP. X.

Verse 2. A wise man's heart is at his right hand; That is, ready to be employed with des'terity and effect. A wise man's judgment never fails him in the greatest difficulties, in which he not only resolves right, but takes things by the right handle; whereas a fool mistakes in his aim, and stumbles so much in the easiest business that he commonly miscarrics.

4. If the spirit of the ruler rise up against thee,

&c.] If thy prince be angry with thee, quit not the duty of a subject.

8.-whoso breaketh an hedge, a serpent shall bite him.] By this men are warned, that the overthrowing of an established government and settled laws is often fatal to those that attempt it. Other proverbs to the same effect are given at ver. 9.

12.-the lips of a fool will swallow up himself.] The words of a fool will be the occasion of his own undoing.

15.-he knoweth not how to go to the city.] He knoweth not the commonest things, what are as plain as the high way.

16.-thy princes eat in the morning!] That is, spend in riot and revelling that portion of their time which ought to be set apart for the administration of justice,

CHAP. XI.

Verse 1. Cast thy bread upon the waters: &c.] Bestow thy beneficence on those from whom there is no probability of a return of kindness; for He that seeth in secret will, when thou hast forgotten it, restore it unto thee with a happy increase.

2. Give a portion to seven, &c.] Be not narrow and confined in thine alms, but bestow them liberally on all that have need.

3. If the clouds be full of rain, &c.] In this verse, Solomon illustrates the duty of charity, and the reason for the timely exercise of it: the former by the clouds, which are a fit emblem of charity, in pouring down general plenty on the earth; the latter by the trees, which can bring forth fruit no longer than they continue joined to the earth by their roots, as man can no more be fruitful in good works, when he has ceased to live.

4. He that observeth the wind shall not sow;] Let not every circumstance of vain fear discourage thee from doing good; he that is too curious in observing every wind that blows, will never find an opportunity of sowing.

6. In the morning sow thy seed, &c.] Take all proper occasions of exercising thy charity, as long as thou livest; for thou knowest not what occasion may suit to do the greatest good to others, and to bring the greatest blessings on thyself; and whether all occasions may prove equally beneficial.

9. thai for all these things &c.] That for every sin committed "God will bring thee into judgluent."

10. Therefore remove sorrow from thy heart,] Sorrow is here put for the cause of sorrow. Live not so in youth as to bring sorrow in old age.

CHAP. XII.

Verse 2-7. While the sun,-be not darkened, &c.] The striking description of old age which here follows may thus be paraphrased. Before thine eyes grow dim with age, so that thou dost

not clearly discern the sun, moon, and stars; and before the evils and miseries of age succeed one another in a woful vicissitude: before the time that thine arm, which are the guard of this thy house of clay, shall tremble with palsies; and thy legs, which are thy strong supporters, shall bow themselves; and thy teeth grind slowly and with difficulty, because they are few; and thine eyes, which are as glasses in the windows of the head, are dusky and darkened; when the street doors shall shut upon thee, as now retired to thine own home, without care of other's visits or business; when thy slow feeding shall make the unfit for other men's tables; when every little noise, even that of a bird, shall wake thee out of thy sleep; and when thy spirits shall be so dull and dejected, that thou shalt take no pleasure in hearing the most melodious musick: when thy decrepid age shall make thee so unfit to move, that thou shalt bé afraid of every clod that lies in thy way; when the white blossoms of age shall cover thy head, and every light thing (though it be but the weight of a grasshopper) shall seem burdensome to thee; and all those lusts and desires, which haunted thy stronger times, are now gone and past; for there is no way but this one; man goeth to his long home the grave, and the mourners in hired formality go about the streets: before all thy naturäl and vital spirits be utterly exhausted, and all the functions and offices of life be quite discharged, which shall be in the last act of death; for as when the cord is loosed and the bucket broken, and the pitcher broken at the well, or the wheel at the cistern, no water can any more be drawn; so when these vital parts fail, there can be no further prolongation of life: when this frame of man's body shall thus be dissolved; then shall the dust, of which it was formed, return to the earth, and the soul or spirit shall return to God who gave it.

6. Or ever the silver cord be loosed, &c.] The expressions of this verse are by many understood (in a sense differing from the paraphrase just given) to bear allusion to different parts of the human body. The "silver cord" is thought to mean the thread of life, the spinal marrow; "the golden bowl" to express the heart; and "the wheel at the cistern" the tubes and arteries about it.

11.

The words of the wise are as goads, &c.] The words of the wise, and so these instructions, are intended, and ought to excite men to virtue, as goads excite the ox to go forward: and, as nails fastened in a board stick fast, so should these instructions stick fast in the minds of men; which they will the less fail to do, if duly inculcated by "the masters of assemblies," or those who rule and govern in the sacred assemblies; which masters or teachers are appointed by "one Shepherd" or Supreme Governor, namely, God.

CHAP. II.

Verse 1: I am the rose of Sharon, Sharon, or Saron, was a town which gave name to a spacious and fruitful valley, reaching from Cesara to Joppa. The meaning is, I am a mere rose of the field." The bride now speaks, and seems with becoming modesty to represent her beauty as nothing extraordinary, as a mere common wild flower: this the bridegroom in the next verse denies, insisting that she as much surpasses the generality of maidens, as the flower of the lily does that of the bramble,

5. Stay me with flagons,] This verse seems to be a description of one falling into a swoon; in which it is usual to call for strong reviving smells.

7. I charge you, by the roes, &c.] This is a rural form of adjuring. The bride entreats her virgin companions by those delicate and sprightly creatures, which add so much to the beauty of the Bylvan scenes, and in pursuit of which, as nymphs fond of rural sports, they may be supposed to have taken frequent pleasure. It is natural to conjure a person by whatever is most affecting, dear, or valued.

-14.-in the clefts of the rock,] Solomon having in the language of affection called her his dove, nothing was more natural, according to the Eastern style, than the immediate comparing of the then residence of the Jewish queen to the rocky clefts in which their doves were wont to build. The word rendered" stairs" might be better translated "steep places" or " cliffs."

15.-foxes, that spoil the vines:] Not the animals which we call foxes in England, but jackalls, which in Eastern countries are known to be very destructive to vineyards.

17.-turn,-and be thou like a roc] That is, come to me with the swiftness of a roe or antelope, from thy lurking places. By "mountains of Bether" may be understood" craggy, mountains."

CHAP. III.

Verse 6. Who is this &c.] The dialogue seema to be taken up by the companions of the bride; afterwards (ver. 11.) by the bride, and (chap. iv. 1.) by the bridegroom.

like pillars of smoke,] It is customary at Eastern marriages for virgins to lead the procession with pots of perfumes. In the present instance, so liberally were these rich perfumes burnt, that, at a distance, a pillar or pillars of smoke arose from them, and the perfume was so rich, as to exceed in value and fragrancy all the powders of the merchant

10.-the midst thereof being paved with love,] The words may be rendered, "the middle of, it" (that is, the couch)" spread with love by the daughters of Jerusalem;" that is, with needlework, wrought by the daughters of Jerusalem in token of their love and regard to Solomon.

11, the crown wherewith his mother crowned him] It was usual with many nations to put crowns or garlands on the heads of new-married people It seems from this verse, that among the Jews this ceremony was performed by one of the parents us to in od roding ved nedy

de CHAP. IV" painon

Verse 1,thy hair is as a flock of goals,] As fine as that of a flock of goats.

...2. Thy teeth are like a flock of sheep] By this comparison are well expressed the evenness, white ness, just proportions, and unbroken order of the set of teeth.

Sto the mountain of myrrh, &c.] Myrrh and frankincense were among the most valued perfumes of the East. The bridegroom therefore concluder his compliments on the bride's person, by com paring her to an entire heap of those precious

essences.

8. Come with me from Lebanon, &c.] This invitation of the bridegroom is not to be taken literally, but the words are to be understood in a figurative sense. He invites the bride to his arms, as to a place of safety, and encourages her to look down in security amidst any dangers with which she was threatened. Lebanon, Amana, Shenir, and Hermon, were all places where some dangers were to be apprehended; and it is an usual beauty in poetry, to represent a general idea by particulars that largely partake of it.

9.-my sister,]"Sister" seems here used as a term of endearment,

with one of thine eyes,] The words may translated, "with one glance of thine eyes."

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be

11. Thy lips,-drop as the honeycomb ] Expressing her sweet and melting words; a mode of expression common with Eastern writers,

like the smell of Lebanon.] Mount Lebanon was famous for trees which produced aromatick gums and spices.

12. a fountain sealed.] This alludes no doubt to a practice not uncommon in the East, of shutting up wells or springs, in order to secure the water to the proper owners.

13.Thy plants are an orchard &c.] The bridegroom, having in the foregoing sentence called the bride an" inclosed garden," here carries on the metaphor, and compares her virtues and accomplishments to all the choicest productions of an Eastern orchard.

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