CHAP. V.

THE wise man having spoken of the vanity which attends the highest condition of men here below, appears in this place to make a kind of digression, and to advance a step higher, to consider what principally concerns man in this life-the worship of God. This being the supreme remedy of all the other vanities, is here subjoined (as at the conclusion of the book), to shew, that though neither knowledge, nor pleasures, nor honours, nor crowns, can make men happy; and though it be beyond the sphere and activity of any creature to administer complete tranquillity to the human heart: yet even in this life happiness may be obtained by the spiritual worship of God, and by communion with him. As if he had said, We have gone through the world, and there sought as high for satisfaction as ever any one could reach, even to thrones and sceptres, and yet have not found it. It remains, therefore, that we ascend still higher

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before we can be truly blessed: from the world to the sanctuary; from the throne of princes to the throne of grace; from the creature to God, in whose favour and service alone is substantial felicity. But besides this, I apprehend, it is the intention of Solomon, by way of reply to a tacit objection, to discover a higher and stranger vanity than any he had before mentioned; namely, vanity in the worship of God, not indeed in its own nature, but as it is performed by vain and foolish men. They might say, We readily agree with in all that you

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have advanced; we know that we must look above the creatures, if ever we intend to arrive at true happiness: therefore, whatever pains we take about the things under the sun, yet we seek for our felicity only in God, and in his service. But whilst Solomon admits the truth of this proposition, that the worship of God constitutes a most important part of the present happiness of mankind, he reminds these persons, that they may put vanity into this very worship, and render it unprofitable to their welfare, by their thoughtless and carnal performance of sacred duties: yea, that there may be divers vanities therein, ver. 7; for the discovery and avoiding of which, he presents a solemn caution to those, who, being convinced of vanity in the creatures, apply to

God in his instituted worship, to benefit themselves.

This caution is, first, general; relating to all the parts of divine worship; that, in all our approaches to the majesty of Heaven, we should carefully watch over our affections, and seek the preparation of the heart, not resting in outward sacrifices, which are but the oblation of fools, who think they present an acceptable offering when they insult the Most High. Secondly, particular; in some species of worship: First, in hearing the word, which must be attended to with readiness, and with a docile and tractable spirit, yielding up ourselves to the whole counsel of God, ver. 1. Secondly, in prayer and addressing God; in which he condemns a double vanity, rashness of speech and hastiness of heart; recommending, as a check to this, consideration of his greatness, and of our own vileness, ver. 2; and prescribes fewness of words, without vain and unnecessary babbling on account of the divine majesty, and its evident folly, ver. 3. Thirdly, in vows; which, when once made, must be cheerfully performed, without murmuring or delay: and he proves the reasona bleness of this conduct, both from the absurdity of the contrary course, as arguing unbecoming levity of mind towards God, who, as

he is himself constant in all his promises and engagements, expects constancy from us in all ours; and from his dislike of such folly and hypocrisy, ver. 4. He then vindicates the obligation of vows from a double excuse, which people are apt to offer for the violation of them. First, it was free for me to vow, therefore it cannot be so very criminal if I fail in the performance, because I was not bound to the object of my vow until I had vowed it. To this he replies, That it would have been better to have still kept his liberty, and not to have vowed, than after vows to resume that liberty, when it is too late, ver. 5. Secondly, but I was mistaken; there was an error in my vow. To this he offers a double answer, which he enforces by very weighty considerations: First, look well before thou vowest, that thou dost not bring a bond of sin upon thyself. "Suffer not thy mouth to cause thee to sin." Secondly, take heed of pretending error and oversight, from unwillingnes to do what thou hast promised."Say not, that it was an error." For consider, first, thou art in the presence of the angel. Secondly, thou provokest the anger of God. Thirdly, the injury which that anger will bring upon thyself: he will "destroy the work of thy hands;" disappoint thee of that benefit, the preservation of which was the mo

tive of breaking thy vow, ver. 6. Fourthly, the folly of such vain excuses. There is a vanity in every part of worship, when undertaken by thoughtless and wicked men the fool's sacrifice, the fool's voice, the fool's vow, and divers vanities in all these, ver. 7.

Thus having demonstrated the vanities subsisting in the carnal performance of divine worship, he prescribes (as formerly in relation to other vanities) a remedy for this evil; namely, the inward principle of all acceptable and spiritual worship, the fear of the Lord, ver. 7. And because it might be objected, that piety itself is not likely to secure peace and tranquillity, since poor and righteous persons are every where subject to the oppression of the powerful and the great; he removes this objection, first, by shewing the justice and compassion of God; he sees and regards it. Secondly, his greatness and omnipotence; he is higher than any of those that oppress his seryants, ver. 8.

He then enters upon the consideration of another vanity, which results from riches and outward possessions. These are of two kinds: First, substantial and real wealth, in the profits and fruits of the earth, corn, cattle, &c. Secondly, instrumental, in that which by mutual agreement is made a measure of other

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