and troubles attending wealth daily verified. But religion is a substantial good; it satisfies the soul; contributes to the usefulness of the day, and the repose of the night: it assuredly brings true prosperity to those that possess it; and furnishes them with peace and comfort even in sickness and death. They do not regret to leave the world, as their treasure is laid up in heaven. On the whole, religion makes wealth a blessing, or turns poverty into an honourable and happy state; as it gives that joy of heart which the greatest abundance of the world can never give.

CHAP. VI.

Solomon proceeds to show the vanity of wealth and the evil of sordid covetousness. He had mentioned a heart to use what we have as a great blessing, he here observes, that it is not always to be found, and that without it a man is miserable in his greatest abundance.

1

2

HERE is an evil which I have seen under the sun, and

given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it; he is a mere slave to his money, and lays up for he knows not who this [is] vanity, 3 and it [is] an evil disease. If a man beget an hundred [chil dren,] and live many years, so that the days of his years be many, and his soul be not filled with good, and also [that] he have no burial; if a man have many children of his own, which among the Jews was reckoned a singular favour, yet grudges himself the comforts of life; or if he make no provision for his decent funeral, or his heir have such a contempt for him that he will not allow him such a funeral, I say, [that] an untimely, that is, an 4 abortive birth [is] better than he. For he, that is, the abortive child, cometh in with vanity, and departeth in darkness, and his 5 name shall be covered with darkness. Moreover he hath not seen the sun, nor known [any thing :] this hath more rest than the other; as he hath never enjoyed the pleasures, he hath never felt the calamities of life, so that he who hath deprived himself of its comforts, and plunged himself into its sorrows, is the greater suf6 ferer. Yea, though he live a thousand years twice [told,] yet hath he seen no good: do not all go to one place? in a little time both of them shall be upon a level.

7

All the labour of man [is] for his mouth, and yet the appetite is not filled; the desires of the body are soon satisfied, but the 8 craving of a distempered heart never is. For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living? The wise man who knoweth how to govern his fancy, and a poor man who knoweth how to behave suitable to his condition, and restrains unreasonable desires, is more honourable VOL. V.

M

10

:

and happy than wealthy misers: or if it be taken as a question, the answer follows; Better [is] the sight of the eyes, than the wandering of the desire this [is] also vanity and vexation of spirit; it is better that a man should take up with that which is before-, him, that is, what I can see and comfortably enjoy, than suffer his desires to wander, and plunge himself into that vanity and sorrow, which insatiable desires tend to produce: this is the advantage of the wise man above the fool.

That which hath been is named already, and it is known that it [is] man; whatever his condition be, however honourable, he is but a man, (referring to the name of Adam, which signifies earth,) a lump of clay, subject to many accidents, and many painful events, which he cannot prevent or remove: neither may he contend with him that is mightier than he, that is, almighty God, with whom none can contend with success; he hath subjected the whole human race to vanity, and it is found in every circumstance of life, though not equally in all. The conclusion of this part of my 11 subject therefore is, Seeing there be many things that increase vanity, what [is] man the better for all his wealth and honour, all 12 his labours and anxieties? For who knoweth what [is] good for man in [this] life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun? Whatever his circumstances are, he must not dream of any enjoyment in mortal life that shall be free from a mixture of vanity, since it appears in so many shapes, that we hardly know what is best for us; especially considering the uncertainty of events that may arise during our lives and after our deaths.

1.

REFLECTIONS.

CONSIDERING how differently earthly things are disnot the best things. God often gives wealth and honour, and children to the wicked; to those who have no wisdom or grace to improve them; which is a plain proof that he does not esteem them as his choicest favours: therefore let us not seck them inordinately; nor value ourselves too much upon them. Let us be content and thankful without them: especially if we have been taught to seek better blessings, and hope for substantial, everlasting good.

2. Whatever differences and distinctions there are among men, they all go to one place. The rich and the poor, the aged and the young, the wise and the foolish, go alike to the grave, the land of silence and darkness. We are all but men of the earth, and must quickly return thither again; let this thought check the risings of pride, envy, and detraction; and promote candour, meekness, and love.

2. How kind is God in giving us the necessaries of life so easily, and in punishing; our inordinate passions with disappointment. To be contented with what nature requires, and restrain inordinate desires, is a most important branch of wisdom. God has consulted

our comfort in giving us necessary provisions for the body; but if we will suffer desire to wander, it will bring home nothing but vexation and torment. Let the poor be diligent, frugal, and contented; they will then be better esteemed, and live more comfortably, than those who are always coveting and never satisfied.

4. Since man knoweth not what is good for himself, let us rejoice in the overruling providence of God. We can see but a little way before us; often choose and pursue what we cannot obtain; or, if we obtain it, what only increaseth vanity, and multiplies cares and sorrows. We are apt to think that good for us which we see others eagerly pursuing, or what suits our senses, and therefore has the appearance of good, but we are commonly deceived. We know not the events that are before us; therefore this should prevent our being anxious about our projects, eager in our pursuits, or sanguine in our expectations. Let us bless God for the views which his word gives us of a particular providence, and its assurances that all his creatures are under his immediate government and direction. Though we know not what is good for us, he does, and will withhold no good thing from them who walk uprightly. Let us therefore take the surest, shortest course to be easy and happy; namely, to be anxious about nothing, but in every thing by prayer and supplication with thanksgiving, make known our requests unto God.

CHAP. VII.

Solomon proceeds to give positive advices about happiness, and how it is to be obtained; and recommends a care to get and keep a good

1

name,

A

GOOD name [is] better than precious ointment; it gives a man greater comfort and refreshment while living, than the most agreeable perfumes, and preserves him when dead, better than the most precious embalming; and the day of death than the day of one's birth, as death is the end of his trouble and the commencement of his felicity, and seals up his good character. 2 [It is] better to go to the house of mourning, than to go to the house of feasting for that [is] the end of all men; and the living will lay [it] to his heart; the contemplation of death is more desirable and useful than any of the enjoyments of life; it may be expected that active, lively persons should in those circum3 stances be impressed. Sorrow, a composed, serious spirit, [is] better than laughter: for by the sadness of the countenance the heart is made better; affliction is helpful to every grace; it fills the heart with humanity and compassion, and gives a sense of the uncertainty and vanity of human life; by this means it is more weaned from the world and quickened to embrace true happiness. 4 The heart of the wise [is] in the house of mourning, and chooses. to indulge serious thoughts; but the heart of fools [is] in the

house of mirth; 5 the play house.

loves merry meetings, the assembly room, and [It is] better to hear the rebuke of the wise, the sharpest reproof, than for a man to hear the song of fools, 6 than music or flattery. For as the crackling of thorns under a pot, which makes a great noise, looks cheerful, but is quickly gone, so [is] the laughter of the fool: this also [is] vanity. Another method to be happy is to command our passions when we have re7 ceived injury. Surely oppression maketh a wise man mad; and a gift destroyeth the heart; it is very painful to be oppressed in judgment, especially when there is reason to believe that the judge hath been bribed; it transports a man to unusual rage, and puts him upon some irregular conduct; this is a reason for patience, for Better [is] the end of a thing than the beginning thereof: [and] the patient in spirit [is] better than the proud in spirit; if men would wait the progress of an affair, they would see it mend as it goes on; but he that is hasty and impatient often 9 undoes himself by his ungoverned temper. Be not hasty in thy spirit to be angry for anger resteth in the bosom of fools; it makes a visit sometimes to a wise man, but he soon dismisses the guest, he is not easily provoked, nor long angry; but fools retain it, turn it into a bosom friend, and act as passion directs. Another 10 way to happiness is to correct a complaining temper. Say not thou, What is [the cause] that the former days were better than these? for thou dost not inquire wisely concerning this; we do not know that they were better; there have been good and bad in all ages. We read much of the best, and little of the worst; God has wise reasons for the present state of things; there is no age so bad but we may be good in it, and those that are most free in their complaints, may be sure that there are some persons not so good as they should be, that is, themselves, or else they would not 11 complain. Wisdom [is] good with an inheritance: and [by it there is] profit to them that see the sun; otherwise a rich man 12 is only more ridiculous, wicked, and mischievous. For wisdom [is] a defence, [and] money [is] a defence; both are useful in their place: but the excellency of knowledge [is, that] wisdom giveth life to them that have it; religious knowledge supports under the troubles of life, gives present peace, and secures everlasting felicity. Another way to happiness is to accommodate ourselves 13 to the different conduct of Providence. Consider the work of

:

God for who can make [that] straight, which he hath made crooked? God will proceed in his own way, and we cannot alter 14 his purpose. In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him. God hath so chequered human life, that we cannot from the present prognosticate what will be hereafter, or find any thing upon the 15 whole to complain of, or order for the better. All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his righteousness, or rather, notwithstanding his righte ousness, yea, upon account of it; and there is a wicked [man]

that prolongeth [his life] in his wickedness; a wicked man some-, Be not righteous over 16 times enjoys great and long prosperity.

much; neither make thyself over wise: why shouldst thou destroy thyself? Do not expose yourselves to calamity by imprudence, excessive rigour, or intemperate zeal, which may bring upon On the other hand, Be not over 17 you contempt and persecution. much wicked, neither be thou foolish: why shouldst thou die before thy time? The greatest danger lies on the other side, of bringing mischief upon yourselves by criminal indulgences, by the hand of a magistrate, or of God. These two verses are similar to our Lord's exhortation, Be wise as serpents and harmless as 18 doves. [It is] good that thou shouldst take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all: it is good to take care in both these respects; a truly pious, conscientious man will prudently decline 19 dangers, and faithfully perform his duty. Wisdom strengtheneth the wise more than ten mighty [men] which are in the city, in It is not to be exparticular by leading them to avoid extremes. pected it will be so diligently pursued and regarded, as to preserve 30 men from all error and misery; For, or rather surely, [there is]

not a just man upon earth, that doeth good, and sinneth not, therefore they have more need of my instructions; and particularly, 21 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee; be not severe in censuring private injuries; if you have a regard to your own peace, do not hearken to tatlers and talebearers, nor be too inquisitive what people say or think of you; else you will meet with vexatious reports from some who are your inferiors, who depend upon you and are obliged to you. To see and not to see, to hear and not to hear, is a secret which will be very useful to a man in his journey through life. 22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others, who have been equally thy superiors, and treated the reputation of others as unkindly as thy own is treated: learn therefore to make candid allowances, and consider the weakness and depravity of human nature.

23

All this have I proved by wisdom: I said, I will be wise; but it [was] far from me; I found great difficulty in getting wis24 dom, and did not keep to my own good resolution. That which is far off, and exceeding deep, who can find it out? The compass is so large, and temptations so many, that both my knowledge and 25 virtue had their imperfections. 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, what was the greatest folly and madness a man 26 could be chargeable with. And I find more bitter than death the woman, whose heart [is] snares and nets, [and] her hands [as] bands whoso pleaseth God shall escape from her; but the sinner shall be taken by her. I found nothing more puzzling to the human understanding and dangerous to virtue than the arts of a wicked woman; the grosser snares and a fondness for meats and