7-10, Wiſdom and Money a Defence, 11, 12. Gods Previgence ſhould render us contented ; our anty both in Proſperity and Adverſity, 13, 14» Prudence and the fear of God neceſſary in this World, ig---18. The praiſe of Wiſdem, 19, All men are fimmers, 20. Other mens Opinions of thee not too much tobe minded; The motive thereto, 21, 22: The Prea- chers experience thereof, 23---251 An evil Woman more bitter than Death, 26---28. God cregted man good, 294 Having largely diſcourſed of the vanity of all worldly things, and having now ſaid in the foregoing verſe,that no man knew what was beſt for him, he now proceeds to preſcribe ſome Remedies * againſt theſe Vanities, and to dire& men to the right method of obtaining that telicity which is not to. be expeCtted or found in this World- | : * Good name 8 « better than precious ointment
b : and the day of death c, than the day of ones
*Prov 5: 30:& 22:1 birth. s A goodand well grounded report from wiſe and worthy per- ſons. b. Aname. which is put for a good name by a Synecdo- che, that only being worthy to be called a name, becauſe evil and worthleſs men quickly loſe their Name and Memory. Thus a fe "Mp — is put for a good W.fe, Prov. 18. 22. and « day for 4 good day» Luke 24 19. 41, 44. 6 Which was very fragrant, and acceptable, and uſe- -” Ful, and of great price,cſpecially in thoſe Countries.See Deut. 33.24. Pſal: 92. 10. and 133. 2+ Iſa. 39; 2. c To wit, ofa good man, or one who bath lefr a good Name behind him,which is eaſily under- ſtood both from the former clauſe,and from the nature of the thing; for toa wicked man this day is far worſe, and moſt terrible. Yet if this paſſage be delivered with reſpe& only to this Life and abſtra- Qing from the future Life, as many other paſſages in this Book are to be underſtood, then this may ke true in general ofall men, and | Is the conſequent of all the former diſcourſe. Seing this Life is ſo full of Vanity, and Vexation, and Miſery, it is a more deſirable thing for a man to go out of ir, thanto come into it: Which is the - more conſiderable note, becauſe itis contrary to the Opinion and PraSice of almoſt all Mankind, to celebrate their own or Childrens Birth-days with ſolemn Feaſts and Rejoycings,and their deaths with all expreſſions of ſorrowe '2 Ir5s better to go to the houſe of mourning 4,than to goto the houſe of feaſting : for that eis the end of all menf, and che living will lay :# to his heart g. d Where Moutrners meet- together to celebrate the Funerals of a deceaſed Friend; e To wit, dcath, the cauſe of that mourning, F It brings men tothe ſerious conſideration of their laſt end: which is thejr greateſt Wifdom and Intereſt, g Will be ſeriouſly affeed with it,. and awakened to prepare for it; whereas feaſting is com- monly atrended with Mirth,and Leviry,and manifold Temptations and, indiſpoſeth mens mindsro Spiritual and Heavenly Thoughts. Hence 1t 15 evident that thoſe paſſages of this Book which may ſeem to favour a ſenſual and voluptuous Life, are not ſpoken by. Selemen in his own Name, or as his Opinion, but in the-perſon of an Epi- CUre-
(for a man to hear the ſong oof fools.
: nitent ſinners,
2p
T4STES ©
and highly profitable, and moſt comfortable to the end, whichevery wiſe man moſt regards. » Their minds and affe&ions are wholly {er upon feaſting and jollity, becauſe, like Fools and brutifh Crea« tures, they regard only their preſent delight, and mind not how dearly they muſt pay for them, 5 Ie ;5 better to hear the rebuke of the wiſe », than « Mu i;
18; » Which though it cauſeth ſome gricf, yet frequently rings 3 yo
great benefit,even Reformation and Sa!vation, beth from temporal Pf: 191; and from eterna] DeſtruQion, both which are the portion of impe. ® 0 The flatteries, orother merry diſcourſes, which
are as pleaſant to corrupt Nature, as Songs or Muſick,
6 For as the crackling of thorns p under a pots ſo 9 is the laughter of the fool : this alſo 5s vanity- f Heb,
p Which for atime make a great noiſe and blaze, bur preſently ſound, waſte themſelves, and go out without any conſiderable eff:& upon the meat in the pot. q So vaniſhing and fruitleſs,
7 Surely oppreſlion » maketh a wiſe man mad,* ard a gift 5 deſtroyeth the heart z. *Deutiis
r Either 1. A&tive. When a wiſe man falls into the praftice of !9- this ſin of oppreſſing others, he is beſorred by it, and by the vaſt Riches which he by his great wit gets by it. Or rather 2 Paſſive, when a wiſe man is opprefled by fooliſh and wicked men, it makes him fret and rage, and ſpeak or a& like a mad man ; for the wiſeſt men are moſt ſenſible of Indignities and Injuries, whereas fco!s are ſtupid,and do not much lay them to heart. 5. A bribe given to a wite man- ? Deprives him of the uſe of his underſtanding, which 1s oft called the heart, as Exod. 23. 8. Deut. 16: 19. Hoſ. 4.18, or makes him mad,as was ſaid in the former clauſe.So thisVerſe diſco vers two ways whereby a wile man may be made mad, by ſuffering oppreſſion from others, by receiving bribes to oppreſs others. Ard this alſo isanargument of the vanity of woridiy Wiſdom, that it is i _ corrupted and luſt, and fo it ſerves ths main deſign cf this
ok.
8 Better is the end of a thing, than. the beginning thereof «: and * the patient in ſpirit x is better than *Pro:14'ry the proud yin ſpirit.
u If this verſe relates to that next foregoing, it is an Argument to keep mens minds fiom being ditordered,eith-cr by oppreſſion or bri- bery, becauſe the end of thoſe pratices wi!l ſhew. that he who op- —_ another doth himſelf rsoft hurt by it,& that he who raketh