and that they know not what will become of their estates after their death. Lastly, We must remember that when Solomon says, It is good and comely for a man to eat, and to drink, and to enjoy what he hath : his meaning is not that we should give way to sensuality and pleasures. We cannot ascribe such a thought to him, if we consider what is said in this chapter, of the reverence with which we ought to present ourselves before God, of vows, of the judgment which God will pass on those who judge others, and of the joy which He sheds abroad in the hearts of good men. His meaning is only this, that when God grants us wealth, we ought to be content with it, to receive it, and possess it as his gracious gift, and use it with sobriety and gratitude, but never to place our happiness in it. These are Solomon's real sentiments: and these are particularly the sentiments which the Gospel inspires.

CHAPTER VI.

THIS chapter represents the vanity and misery of those, who, having received riches from God, know not how to make a good use of them, and are never easy nor contented.

Reflections.

THE reflections which Solomon makes in this chapter are very proper to moderate the heat of men's pursuits 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 are deprived of the greatest blessing of life, which is ease and a contented spirit, and cannot secure themselves any thing for the future. The Gospel gives us still clearer directions on this head, when we are told, that they that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts. That the love of money is the root of all evil: and that godliness with content is great gain.

CHAPTER VII.

I. THIS chapter treats of meditating on death: of reproof, and the use that should be made of it; of patience, of the worth of wisdom, of the manner of behaving in prosperity and adversity; of what happens to the righteous and wicked in this world; of the inconveniences which men bring upon themselves by want of moderation and equity, and by presuming upon themselves; and of the advantages attending the fear of God. II. Solomon adds, that all men are liable to sin, and that we must not busily inquire what people say of us, nor make ourselves uneasy about it. Lastly, He speaks of women void of virtue, of the evils occasioned by them, and of the state in which God created man at the beginning.

Reflections.

In this chapter we have several excellent instructions; I. That it is very necessary to think upon death; and that it is more useful to mourn than to give ourselves up to mirth. II. That wise men hearken with pleasure to those that reprove them, and are mild and gentle in their discourse and in their whole. behaviour. III. That riches are a blessing, only when they are attended with wisdom and virtue. IV. That God does all things with perfect justice, that it is he who visits men with prosperity and adversity, and that we should make a good use of both. V. That we ought not to be staggered or offended, if we see the wicked live happy and long, nor if the righteous suffer. These words, Be not righteous over-much, neither make thyself over-wise, must not be understood as a caution not to be too good or too wise, since we can never be wise and good enough, nor use too many endeavours to become so; but Solomon speaks this against those, who, when insisting upon their own right, or passing judgment upon others, proceed with the utmost rigour and severity, not observing the rules of moderation and equity,

and are so presumptuous and conceited, that they want to direct every thing, and busily meddle with what no ways concerns them. The Wise Man teaches us likewise, that all men are liable to fall into some fault, and therefore they ought to bear one with another. He advises us not to be inquisitive, nor make ourselves uneasy about any thing that others may say of us; as this would be apt to rob us of our peace and tranquillity, and tempt us to resentment and rash judgments. What is said of women towards the end of this chapter, should be well understood. As the Scripture often speaks of women illustrious for their virtues, and Solomon himself praises such, Prov. xii. 4.-xviii. 23.-xxxi. 10. 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, ver. 25, he had found, that there was nothing more wicked and dangerous than a disorderly woman, such as he describes, ver. 26, that her malice and artifice are scarce to be conceived; nor can they who have suffered themselves to be surprised by her, without the utmost difficulty escape her snares. Solomon therefore does not speak of women in general, but of such as he had been describing. One reason, no doubt, which made this king talk thus, was his being himself seduced by women. See 1 Kings xi. Lastly, Solomon teaches us, that God has made man upright, but that he has wilfully corrupted himself; from whence it follows, that we ought not to ascribe man's depravity to God, since it is wholly owing to himself.

CHAPTER VIII.

THE instructions contained in this chapter relate to the excellence of wisdom, to the respect due to kings, to prudence, to the uncertainty of events, and the certainty of death; others represent the abuse men make of God's patience, the present condition

of good and bad men, and the use we ought to make of the advantages of life.

Reflections.

THE principal instructions which the Wise Man gives us in this chapter, are; that wisdom is man's true happiness and pleasure; that we should pay to kings the reverence that is due to them; that one of the chief duties of wisdom is, to make a right use of time and opportunity in all things, the neglect of which exposes men to many evils; that men know not what is to happen to them; that events, and even our own lives, are not in our power; but that death is unavoidable, both by the wicked and the good, which is a powerful motive to patience and godliness. We are moreover taught in this chapter, that sinners usually harden themselves, because God bears with them, and defers their punishment; but, that nevertheless, they will receive, sooner or later, what they have deserved; that if the righteous are unhappy in this world, and wicked men happy, this is an argument of the vanity of things here below; but that God will have it so to try good men, and to invite the wicked to repentance; and that at last he will render to both according to their works. Lastly, We must take notice, that when Solomon says, he had valued pleasure above all things, he speaks of reasonable pleasures, which proceed from a lawful and moderate use of the goods that God has given us, which have nothing in them irregular and contrary to piety.

CHAPTER IX.

WE learn from this chapter, I. That good and bad men are subject to the same accidents; that the dead have no share in what passes upon the earth, nor can they any longer enjoy the good things of this life, and therefore we ought to use them while we may. II. That men are not the disposers of events. Lastly, That wisdom is of a very great price, though wise men are often despised.

Reflections.

WE We may observe upon this chapter, I. That though good and bad events are common to all men, as Solomon acquaints us; yet just men, and their actions are, nevertheless, in the hands of God, who will judge both the righteous and the wicked. II. When we are told by Solomon, "That the dead have no longer any share in what passes in this world, and that their love and hatred are both at an end; and therefore, that we ought to eat our bread with joy all the days of our life;" his design is, that we should improve the advantages of life, and make a wise use of what we have in possession; but let us not abuse this notion, and imagine we are at full liberty to give ourselves up to worldly joys and pleasures, and to say with the ungodly, Let us eat and drink, for tomorrow we die. III. Solomon teaches us, that wisdom and strength are profitable upon many occasions; but that, however, we are not the masters of contingencies; and that we often fall into misfortunes, without being able to foresee or prevent them. This teaches us never to rely upon our own strength, prudence, and address, and to remember always that we depend upon Providence. IV. We may here observe, that though wisdom is very advantageous, and worthy the highest esteem, yet it is often despised, especially in poor men; but that this is a very partial judgment; and that we ought to esteem wise and virtuous people, without having respect to their appearance.

CHAPTER X.

THIS chapter treats of the faults committed by wise men; of the benefits of wisdom, and the evils occasioned by folly; of the exaltation of unworthy persons, and of the miseries attending nations, where the governors are unfit to govern, being young, and addicted to pleasures and intemperance. Here is likewise mention made of prudence and rashness in dis