in that sense., Woe to him that is alone, or to him, that one, when he falleth, and there is not a second to lift him up.

11. Again, if two lie together, then they have heat: but how can one be warm alone?

This also may be understood not only literally, as 1 Kings i. 1, 2. but metaphorically, for all kinds of mutual assistance and encouragement in any work to be performed, Heb. x. 24; Luke xxiv. 32.

12. And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.

"And if one prevail against him;" if some stranger or third person assault and be too hard for him, that is, for one of the two, then two or three shall stand against that one, and shall easily resist him, 2 Sam. x. 11; Jer. xli. 13, 14; Ps. cxxvii. 5. This is another benefit of society and friendship; aid and protection against either outward assaults or spiritual temptations. In all these cases, and proportionally in all others, as in war, in peace, in danger, by day and by night, in the multitude of counsellors there is safety, Prov. xi. 14. and

xiv. 22: provided this society be undertaken in the fear of God, and with respect to things good and lawful; otherwise, combinations in wickedness are accursed, Ps. lxiv. 5, 6, 7. and lxxxiii. 3-9; Nehem. i. 10, 12; Prov. xi. 21. -"Two shall withstand him," or stand before him with confidence and courage to help one another. Standing is a military posture, Ephes. vi. 11, 13, 14; Ps. xciv. 16; Esth. viii. 11: standing before one as an enemy to destroy him, Rev. xii. 4. Hence that expression of looking one another in the face, 2 Chron. xxv. 17.-" A threefold cord, or a triple twisted thread, is not easily broken:" a proverbial expression, denoting the strength and benefit of concord and society.

13.

Better is a poor and wise child, than an old and foolish king, who will no more be admonished.

From this verse to the end of the chapter, Solomon proceeds to set forth the vanity of the highest and most eminent condition amongst men, that of kingly dignity, which he shews both in foolish and wilful princes, who refuse to be counselled, and in all others, be they ever so circumspect. To represent the former case, he selects one of the most contemptible.

persons in the view of the world, and compares him with one of the most honourable : a child with an aged person; a poor child with a potent monarch. Childhood alone is in many respects contemptible, and exposed to neglect and scorn; considered as rash, headstrong, unstable, without judgment or experience, Isai. iii. 4, 5; 1 Kings iii. 7; 1 Cor. xiv. 20; Ephes. iv. 14; 2 Chron. xiii. 7: to which poverty being added, must occasion much more neglect to those who are in this period of life, Eccles. ix. 15; Jam. ii. 3, 6; Prov. xiv. 20; 1 Tim. iv. 12. On the contrary, old age alone is venerable, though in an ordinary person, Levit. xix. 32; Isai. iii. 2, 3; and grey hairs are a crown and beauty, Prov. xvi. 31; but how much more honourable when united to a regal crown. Yet that poor child, endued with wisdom, is preferred to this aged king, who is foolish and untractable, as Prov. xix. 1. The wisdom of such a child consists in his knowledge of God from his word; by which a young man is instructed how to order his ways, as was exemplified in Timothy, 2 Tim. iii. 15; Ps. cxix. 99, 100: and the foolishness of such a prince appears in his unwillingness to be admonished; he cannot counsel himself, and he will not be advised by others. This ignorance imports a foolish obstinacy and impotency in

the mind, a neglect of what is offered to consideration, Isai. lvi. 11. and vii. 16; the opposite to which is called knowing, or considering in the heart, Deut. viii. 5; Prov. xxix. 7.

Here we see, first, that wisdom dignifies the meanest person, and makes the face to shine, ch. viii. 1. Secondly, that the implanted fear of God confers wisdom upon children, 2 Tim. iii. 15; 1 Sam. xvi. 18. and xviii. 5; Ps. cxix. 98, 100; Dan. i. 20. Thirdly, that intractableness of disposition against counsel, is a decisive evidence of folly. Solomon, though the wisest of princes, yet had a counsel of aged as well as able senators, whose advice Rehoboam rejected, and thus manifested his weakness, 2 Chron. x. 6, 8. and xiii. 7. Fourthly, that old age combined with power, without the corrective of wisdom, is very apt to render men blind, wilful, and opinionative, Job

xxxii. 9.

14. For out of prison he cometh to reign, whereas also he that is born in his kingdom becometh poor.

"For out of prison he cometh to reign;" out of the house of bondage, Judg. xvi. 21; Gen. xl. 3, 7; Isai. xiv. 17; from the midst of bonds and fetters: he cometh, namely, the poor

and wise child; for these words are a confirmation of the preceding, from the event which happens to both. The wisdom of the child advances him from a prison to a throne, from chains to a crown; but the obstinacy and folly of the other hurry him from power to poverty, from honour to contempt. His coming out of prison to reign, denotes his advancement from the lowest and most obscure condition, Job v. 11; Ps. cxiii. 7, 8; Gen. xli. 14, 39-44; 2 Sam. vii. 8; Dan. ii. 25, 48 ; iii. 26, 30; and vi. 3.-" Whereas also he that is born in his kingdom becometh poor;" or, "whereas he in his kingdom is born poor;" i. e. is made poor: thus passing from one condition to another is a kind of birth. But the other sense is preferable and more emphatical: he who from his childhood was a king, and in the actual possession of his throne, becometh poor, Ps. cxlix. 8; Job xii. 19, 20, 21; 2 Chron. xxxiii. 11. and xxxvi. 3, 4, 6; 2 Kings xxv. 6, 7; Dan. iv. 30-33.

15. I considered all the living which walk under the sun, with the second child that shall stand up in his stead.

This and the following verse represent another vanity attendant upon kingly power,