It is to be understood of the morning and evening of man's life,' which should be wholly consecrated to God. (Lam. iii. 27. Eccles. xii. 1. Psalm xcii. 14. Matth. x. 22.) Or of ⚫ the morning and evening of a man's prosperity;' as soon as ever God giveth thee an estate, begin to do good with it, and be not weary of so doing, but continue to the end. God requires our charity to be set about on the first day of the week. (1 Cor. xvi. 2. Gal. vi. 9, 10.) The night is shut out of the time of working, or of duty: therefore while it is day, while we have life and opportunity, we must ply our duties. (Eccles. ix. 10. John ix. 4.)

For thou knowest not whether shall prosper, or whether will be most right, or "congruous," the one or the other, &c.] Thou mayest justly expect a blessing upon all, however though the success, as to men, be not always prosperous; sometimes thy bounty is misplaced upon those that abuse it, or return evil for good; yet with God, constancy in welldoing will not miss of its reward: and by this largeness of heart, thou mayest unawares entertain angels, and bring extraordinary blessings upon thy family. (Matth. x. 14, 42. Heb. xiii. 2. 1 Kings xvii. 13-16)

Ver. 7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun.] Bylight, and beholding the sun,' we are to understand the time of this present life,' as is evident by what follows in the next verse. (so Job iii. 20. and xxxiii. 30) And withal, we may take in those pleasures and comforts thereof, which serve to render it more sweet and contentful.-Some make it to be a tacit objection against that continual labour which he before prescribed. "Since life is short, we ought to use all the ways we can, to render it pleasant, and not weary out our time and strength in continual toil and labour; it is much more sweet to enjoy the light and pleasures of life while we may;" (1 Cor. xv. 32) whereunto they make the words of the next verse to be an answer; that "when death comes, the good we have done, will remain with us, but all our pleasures and delights will vanish into nothing." It may seem to relate unto the former verse, as well as to that which follows: "Sow your seed in the morning, and in the evening, so long as you have the sun to guide you; for this is the chief comfort and sweetness

of life, to be doing good while we have time and opportunity, because the days of death and darkness are coming, wherein we cannot work.

But it seemeth rather to be a transition unto a new matter. In the former parts of this book, the Wise man had set forth the vanity of all outward things, and had prescribed many gracious and excellent means to remedy the same, and to frame the heart of man unto tranquillity and peace. But now. when, by these precepts, the life of man here is rendered as full of comfort and quietness as an earthly condition is capable of, yet though his life be never so sweet, there are great evils coming, which will require much meditation and preparation of heart to fit a man for them and there is a far longer condition for the future, which will abide with us after this life is gone. Necessary, therefore, it is unto the compleating of that happiness whereinto he had all this while enquired, to secure not only the comforts of this life, but the assurance of a better, (which is the business of Solomon in the remaining part of this book) by a timely meditation of death and judgement; and by the fear of God, and keeping his commandments in our youth, to arm us against the terror of future evils, and to fit us for that happiness, which is the whole of man, and which will be thoroughly proportionable to his largest desires. And so the meaning is this, "It is true indeed, to enjoy the light of the sun, and the comforts of this present life, is a very sweet thing; sensually sweet unto those who, by all the foregoing precepts, have gotten wisdom to cure the vanity and vexation of spirit, which otherwise outward things are apt to produce: yet both the one and the other must remember, that though life be sweet under the sun, yet it is not long, much less, perpetual: days of darkness are to come: therefore unto complete happiness there is yet more to be done, and such an estate to be secured, as may bear full proportion to the capacities of an immortal soul, and may make up the whole of man."

Light is sweet.] Sweetness here is that, properly, which is the object of our taste; (Judges xiv. 18. Prov. xxiv. 13) but it is usual in the Scripture to attribute that which is proper unto one sense, to another; as 'to see thunder;' (Exod. xx. 18) to see the smell' of a field. (Gen. xxvii. 27) It is a broken and concise sentence, unto which something is to be

added or understood, "It is indeed sweet" to see the sun: life is pleasant; but yet it is vanity, and will end in death; by the meditation whereof, we are to abate our inordinate love of the profits and pleasures of so vanishing a condition. Ver. 8. But if a man live many years, and rejoice in them all, yet let him remember the days of darkness, for they shall be many. All that cometh is vanity.] Though it be a sweet thing to enjoy life. and the comforts thereof; and though a man should live long, and, all that long life, should have his full of worldly delights; yet the serious meditation of death and the long abode we shall, after all those pleasures, have in the house of darkness,-will sufficiently demonstrate the vanity of temporal life, how long or how prosperous soever it have been. Such a life we find described, Job xxi. 713. By "days of darkness," are understood in opposition to light; and the seeing of the sun,' in the former verse, that space of time wherein men shall lie in the dust. (Psalm lxxxviii. 12, 13. cxliii. 3. Eccles. vi. 4. Job x. 21)

For they shall be many.] This some apply to the first words of the verse: "Though the days of life be many, yet let a man remember the days of darkness: and that will make him judge all things which happen in this world, to be but vanity." We may likewise read the words thus: "If a a man live many years, let him rejoice in them all; he is not debarred the comforts and contents of them: but let him withal temper and moderate the joys of life, with the meditation of death; and know that every thing which happeneth, that every man which cometh into the world, is vanity."

Ver. 9. Rejoice, O young man, in thy youth, and let thine heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgement.] Since all that cometh, is vanity, as well youth as age; (both which he sheweth here and in the next chapter) and since the days of life and jollity here, how long soever, are very short and inconsiderable, in comparison of the days of darkness which follow after them; he therefore persuadeth those who are most subject to be transported with the pleasures of life, to remember death and judgement, and thereby to restrain their inordinate desires. A young epicure, who is scornful and impatient of such cooling and chill doctrines as those of

'death and judgement,' might be apt to say; "If the days of darkness are so many, let us not make them more than they are, by denying ourselves the pleasures of light, but let us freely indulge to ourselves all our delights, and live to the length of our desires ;" (1 Cor. xv. 32) whereunto Solomon answereth in these words, 1. By way of concession, 2. By way of sad and severe præmonition. The concession some would have to be real and serious, as if he had said, "I would not discourage thee from the use of lawful pleasures, nor debar thee such contents as the flower of thine age do call for only I would have thee careful not to exceed the bounds of temperance and moderation; but by the vanity of things present, and certainty of future judgement, to compose thy mind to sobriety in enjoying, and to a readiness to depart from these vain delights. (as Gal. v. 13. 1 Pet. ii. 16) Enjoy pleasures, but be not drowned in them: use honest delights, bu be not a slave unto them. Thou seest that all here is vanity; that the fashion of this world, the power, wealth, honour, pleasures, strength, health, beauties thereof, all vanish and pass away; and that all of us must be brought before God's tribunal, and all our actions undergo a severe trial: therefore let it be thy chiefest care to provide for that account." But the place is much more emphatical, if we understand the concession ironically: (as 1 Kings xviii. 27, and xxii. 15. Ezek. xxviii. 3, 4. Matth. xxvi. 45) "Since thou art wilful and scornful, take thy course, rejoice in thy youth;" or, "because thou art young, strong, healthful, and thy bones full of marrow." (Job xxi. 23, 24)

And let thine heart cheer thee.] Symmachus, iv yadÿ ŝotw, "Let it be wholly in good," or, "in delights."

And walk in the ways of thy heart, and in the sight of thine eyes.] "Do what thou pleasest: let thy wanton and wandering eye inflame the lusts of thy heart, and let thy sensual heart give law to thy whole man: deny not thyself any thing which heart can wish, or eye look on." (Numb. xv. 39. 1 John ii. 16. 2 Pet. ii. 14, and iii. 2. Ezek. xxiii. 16. Josh. vii. 21. Jer. xviii. 12. Psalm lxxxi. 12. Job xxi. 7) doth the Lord deride the pride their career of lust and vanity, and, as it were, give them over to their own hearts' desires. (Prov. i. 24-28. Rom. i. 28)

and folly of

Thus sharply young men in

But know thou.] "Though thou endeavour to blind thine

own eyes with sensual delights, to smother thy conscience, and to baffle those principles of fear aud restraint which God hath planted in thee; though thou wouldst not see, yet thou shalt see and know to thy cost;"-(Isai. xxvi. 11. 1 Kings xxii. 25. 2 Pet. iii. 5)

That for all these things.] "For all the sins, vanities, and excesses of thy youth, for all those things which are now so grateful to thy senses, though they please thine eye, they will gnaw and sting thy conscience. (Job xiii. 26. Psalm xxv. 7) God, whose word and fear thou now despisest; from whose eye thou canst not hide thy sins,-from whose tribunal thou canst not withdraw thy conscience,-will bring thee, perforce, whether thou wilt or no; when thou shalt in vain call to mountains and rocks to hide thee;"-(Rev. vi. 16. Luke xxiii, 30)

Into judgement.] The judgement of the great day; (Jude verse 6) called the "terror of the Lord;" (2 Cor. v. 10. Acts xvi. 30) the consideration whereof should abate the heat of lust, and cause the heart of young men to tremble at the wrath to come.

Ver. 10. Therefore remove sorrow from thine heart, and put away evil from thy flesh: for childhood and youth are vanity.] This is not to be understood ironically, as the former words of the verse foregoing, nor in that sense; but seriously, as a seasonable precept unto young men, who are of all other men, by reason of the heat of their blood, subject unto passions and unto pleasures; the one seated in the heart, the other, in the flesh; from both which, he doth here forewarn them.

Remove sorrow, or anger and indignation, from thine heart.] If we read it sorrow, then hereby is meant all those sinful pleasures which, though the deceitful heart look on as matter of joy, yet will certainly fill the heart with sorrow at the last. (Prov. xiv. 13) If anger or indignation, then the meaning is, that he should restrain all inordinate passions and perturbations of mind; especially take heed of swelling or storming at the will and ways of God, or at any serious. advice minding him thereof. (James i. 19. Job vi. 24)

And put away evil, sinful lusts, from thy flesh.] From thy bodily members. (Rom. vi. 13. 1 Cor. vi. 15. 2 Cor. vii. I. 1 Pet. ii. 11. 2 Tim. ii. 22) And so some understand the