The design of part of the book of Ecclesiastes, or, The unreasonableness of mens restless contentions for the present enjoyments represented in an English poem. Wollaston, William, 1660-1724. 1691 Approx. 227 KB of XML-encoded text transcribed from 85 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A66822 Wing W3253 ESTC R38318 17294975 ocm 17294975 106350 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66822) Transcribed from: (Early English Books Online ; image set 106350) Images scanned from microfilm: (Early English books, 1641-1700 ; 1163:14) The design of part of the book of Ecclesiastes, or, The unreasonableness of mens restless contentions for the present enjoyments represented in an English poem. Wollaston, William, 1660-1724. 163, [5] p. Printed for James Knapton ..., London : 1691. "To the reader" signed: W.W. Attributed to Wollaston by Wing and NUC pre-1956 imprints. "A paraphrase on part of the book of Ecclesiastes ...": p. 127-141. Advertisement: p. [2]-[5] at end. Errata: p. [1] at end. Imperfect: print show-through. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Ecclesiastes -- Paraphrases. 2000-00 TCP Assigned for keying and markup 2001-10 SPi Global Keyed and coded from ProQuest page images 2001-12 TCP Staff (Michigan) Sampled and proofread 2001-12 TCP Staff (Michigan) Text and markup reviewed and edited 2002-01 pfs Batch review (QC) and XML conversion THE DESIGN OF Part of the BOOK OF Ecclesiastes : OR , The Unreasonableness of Mens restless Contentions for the present Enjoyments , REPRESENTED IN AN ENGLISH POEM . LONDON : Printed for Iames Knapton , at the Crown in St. Paul's Church-yard . 1691. TO THE READER . THE following Poem is not the effect of any extraordinary skill , which I pretend to in Poetry ; but was first begun merely as the exercise and diversion of a few hours , that I was not capable of spending better . For tho ( as you will imagine ) I had never made Poetry my business , nor ever intended to try whether I had any Genius that way ; yet I had in course ( as others do ) read some of the Latin and Greek Authors , had now and then admired the performances of the chief of our own Country-men too , had learned in some measure how to form Idea's of things in my mind , and got some rude and more general conceptions of the nature of Poesy ; which was enough for my purpose , who propounded but to fill up some odd unserviceable vacancies in my time , and by being imployed about a proper subject to deceive them more insensibly . But I was not long permitted thus quietly to entertain my self , the same causes , that disabled me for better things , increasing upon me and disabling me for this too . So , in short , the few indigested materials , which I had collected among my own thoughts in order to a Poem , were thrown by and forgotten . In this state of neglect they lay for some years ; till lately , tumbling over some other trifles , I found them in the heap , and could not let them pass , inconsiderable as they were , without reflecting upon those circumstances , which put me upon this Essay . At last , being once ingaged in meditation and led by it from one thing to another , I concluded to go on with what I had begun , and after my manner to finish it . This I have done , and ( which is more ) for some reason or other ( forgive me , Reader , ) have made it publick too . And here tho I do not discover the reason that hath induced me to publish it ; yet if any one shall ever give himself the trouble to guess at it , I will direct his conjecture a little , by telling him , what are not the reasons . In the first place , it is not Interest . For as it is addressed to no great Name , which I might possibly hope to oblige by it ; so neither is it calculated to gratifie any particular humour , that I know of . Nor , again , is it Ostentation . For , if that had prevailed in me , I should either have accomplished my self better for such a work ; or have attempted something , that I was already better , tho never so little better , prepared for ; or rather , I should have remained altogether silent , by which Fools are often taken to be wise , and I perhaps might have gained the reputation of knowing my self . Nor , in the third place , was it the importunity of Friends . For upon supposition that I have any , and that I have shewed it them , it might be demanded , what made me publish it so far as that ; and then , if they did give me a complement , it would be but a rude return , for their civility to make them sharers in my faults . But to come at length to the thing it self , that is published , I hope it will be found what the Tit●e-page [ filled with no promises of mighty matters ] does declare , viz. The representation of the design of part of the Book of Ecclesiastes , or the Unreasonableness of Men's restless contentions for the present enjoyments , in an English Poem . And in order to this give me leave to explain this Inscription of it . I. It is the representation of Solomon's design . A Translation turns the Words and Idioms of one Language into those of another . A Paraphrase exhibits the thoughts and meaning of an Author , either in the same or any other Language , by making just such additions to the Text , or alterations in it , as are necessary to that end . But this Poem , tho it follows the method of Solomon's , insists upon his Topicks , and speaks too in his Person , yet does not precisely confine it self either to his words or thoughts ; but taking the main proposition , or argument , or the like , included in any verse or paragraph , makes bold to represent it after its own manner , frequently inserts what seems conveniently to introduce or illustrate or prove it , and sometimes on the other side omits things of less importance to it . II. It represents the design but of part of the book of Ecclesiastes . This book I take to be a collection of thoughts concerning Happiness , in which the Penman shews sometimes by what it is attainable , and sometimes by what it is not . In the negative part of it he taxes nothing more than the eager designs and immoderate labours of Mankind , which they undertake only for the sake of secular advantages . Therefore having just mentioned the general vanity of the World , he immediately infers the unreasonableness of this humane Drudgery for the things of it , and of expecting Happiness from them . But lest this unreasonableness should not be evident enough from a bare single assertion of vanity in sublunary things , he enumerates some particular Vanities and Evils , that affect these worldly labours ; proving , that men get by them , either nothing , or but that which is transient and unsatisfactory . This he does , as occasion serves , through the whole Treatise , but the principal place , where he insists longest upon it , and in the most uninterrupted series , is from the beginning to chap. 4. v. 7. and this is that part , which I have endeavoured to give the drift and intention of . Indeed he hath not quite left the subject in the following Paragraph , but because he there applies himself to a particular sort of men , that have no Son nor Brother , and because I had occasion too to touch upon the like case before , therefore I have followed him no further . III. It represents Solomon's design in an English Poem . Here having given it a name according to those notions I have of Poetry , it may not be improper to let you know , what they are . For however imperfect or false they are , they may still discover what I intended by this appellation . History I suppose is addressed to the Understanding or Apprehension : and its Excellencies are , the truth of the Relations ; a natural and clear disposition of things , shewing their mutual connections and dependencies ; and an apt and lively expression , that leaves sufficient Images of them upon the Reader 's mind . Oratory directs it self not only to the Understanding , but also to the Iudgment , or some Passion apt to lead the Person , in whom it is raised , into assent : and its Vertues are therefore , close and conclusive Arguments ; a powerful application to the Love or Hatred , Fear or Hope , Compassion or Severity of the Auditory ; a method unforced , and easie to be comprehended ; language , that is strong or taking ; and a period agreeable to the matter , and falling gratefully upon the ear . But now Poetry penetrates through all these to the Admiration also ; not only informs , or perswades , but exceedingly and above all delights us too ; entertains our Fancy , and curdles our Blood. Here then every thing is more exalted ; if the argument be Historical , it is not told directly , but with contrivance and unexpected surprizes ( — Per ambages , deorúmque ministeria , & fabulosum sententiarum tormentum praecipitandus est liber spiritus , ut potiùs furentis animi vaticinatio adpareat , quàm religiosae orationis sub testibus fides , says Pet. Arbiter ) : when the World is to be convinced of the worth of any Person or thing , it is either insinuated with more art , or displayed in more lofty strains : when any Affection is to be moved or allayed , it is handled with more exactness : in fine , the subjects and the topicks insisted upon in pursuit of them , are both more select ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of manners , and circumstances of things are delineated more fully and visibly ; figures are more frequent and bold ; and the words are so placed , as not only to sound well , but Musically . This I take to be the general notion of Poetry , by which it is differenced from the other ways of writing or speaking . But , after all , it must be noted , that when this general account of Poetry is applied to particular Poems , it rises or falls , is more or less conspicuous according to their several natures , which to be sure are not all of the same elevation . The principal kinds of Poems are , either those that tend to the advancement of Vertue : as , the Epic Poem , which sets before us the atchievements of those , that have been famous and Heroic , as patterns for others in their circumstances : Tragedy , which teaches us not to over-value or rely upon temporal advantages , by the falls of those who have had the most of them ; to be tender-hearted , by using to pity their misfortunes ; to be couragious , by looking at their patience ; and to be humble , by observing what the greatest of men may come to : Ode , that excites our devotion , by singing the attributes of the Deity ; or a laudable emulation , by celebrating the praises of some Worthy : Eclogue , which commends to us the innocence of rural life : and Elegy , that continues a pious remembrance of the deceased Friends of our Country , of Learning , or our selves : Or those , on the contrary , that tend to depress and discredit Vice : as Comedy , which presents to view the faults of common Conversation : and Satyr , which by its arguments exposes , not so much men , as their unreasonableness and enormities . This last is that , which we are now concerned in . I might therefore take this opportunity to tell a long story about that ancient Poem among the Greeks , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; how it was an appendage to Tragedy , and in a manner co-eval to it ; and how , as that was invented in honour to Bacchus , so this seems to be in honour to those Satyrs , who were accounted his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Companions . Or I might enter into a dispute about the Latin Satyr before Livius Andronicus's time : whether it was transplanted from Greece , as Scaliger thinks , or sprung up again at Rome of its own accord , as it had done there before , according to Casaubon and the Romans themselves . But neither of these are at all like that Satyr , which hath obtained for eighteen hundred years . The Grecian Satyr was Dramatic , as appears not only from what is said before , but also from Euripedes's Cyclops still extant ; whereas the more modern Satyr is Diegematic . And the old Latin Satyr , tho it might be something better than the first Fescennine Poetry , yet consisted mostly in some incondit effusions of Ribaldry , and a little petulancy of Wit : But the latter , however preserved from the superstition of too critical Rules , is nevertheless become a just Poem , far more regular and polished , and should be more modest and vertuous . To this may be added , that the Primitive Satyr of the Romans was joined with Music and Dancing , and a great deal of gesticulation ; and therefore when it had given occasion to Livius Andronicus to introduce elaborate Plays , it was swallowed up in them , or at least annexed to them under the name of Exodium . So that the Satyr , which after this Ennius and others , but especially Lucilius , began to write , was new and quite of another nature . What this nature is , it is now time to enquire . Some place it in Mirth and Drollery ; others in Severity or Acrimony . Those propose Horace for a pattern ; and these contend , that Iuvenal is for them . But , if I may be admitted to deliver my own opinion freely , I think neither of them are right . For the first , tho it may be of use in Satyr , yet continued through the whole work is Buffoonish , and belongs rather to the Exodium of an Atellan Fable , or at best to Old Comedy . And the other , tho it hath a place too in Satyr , yet constantly and rigidly prosecuted is the property of an Iambic or Invective Poem . Beside , tho Horace hath a very familiar and pleasing Air , yet his discourses are for the most part argumentative and true , and consequently different from that which they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that minds jest more than truth , and considers men rather as risible than rational . He must be a man of a pleasant conceit , that can be provoked to laugh by his Arguments against Covetousness , Luxury , &c. tho these ( which ought to be noted ) do admit of laughter much more naturally than many other subjects . What can be more grave than that reasoning against Intemperance ? — Vides , ut pallidus omnis Caenâ desurgat dubiâ ? Quin corpus onustum Hesternis vitiis animum quoque praegravat unà , Atque affigit humo divinae particulam aurae . Or that answer to him , who to defend this Rioting and Luxury , pleaded the largeness of his Estate , and how well it would bear it ? — Ergo Quod superat , non est melius , quo insumere possis ? Cur eget indignus quisquam , te divite ? Quare Templ● ruunt antiqua Deûm ? Cur , improbe , carae Non aliquid patriae tanto emetiris acervo ? And so , on the other side , tho Iuvenal does indeed write generally with more concern and awfulness than Horace , as indeed his subjects most commonly require , yet he is not so hot and violent , as some would make him . Methinks he looks a little like Horace , where he argues against them , that boast of their Family , but do nothing worthy of it : — Quis enim generosum dixerit hunc , qui Indignus g●nere , & praeclaro nomine tantùm Insignis ? Nanum cujusdam Atlanta vocamus , &c. And presently after : Vos humiles , inquis , vulgi pars ultima nostri , Quorum nemo queat patriam monstrare parentis ; Ast ego Cecropides . Vivas , & originis hujus Gaudia longa feras : tamen imâ plebe Quiritem Facundum invenies : solet hic defendere causas Nobilis indocti , &c. Nay , sometimes he abates so much of his seriousness , as to be even merry ; as , where the Man desires the sportula for his absent Wife , pretending her to be in the Litter with him ; where Laronia takes up the Philosopher ; where he describes the humour of the Greeks ; the account of Codrus's furniture ; all that story of the Fish , the Council called upon it , the blind Senators speech and wonderment , &c. The truth is , neither drolling nor inveighing ; nay more , neither pleasantness nor gravity of reprehension ( which yet are more properly found in the forementioned Authors ) do express the nature of Satyr . They are but modes of it , and to be used as occasion requires , sometimes the one , and sometimes the other . For the Satyrist , having variety of matters to treat of , cannot accommodate one sort of Satyr to them all , but must make the complexion of it differing according to the quality of his subject . But to give my thoughts , such as they are , concerning the nature of Satyr , and dispatch what I have to say upon it at once ; 1. As to the matter of Satyr , I suppose it should consist of Arguments against something , that is vicious or unreasonable . I know Lucilius brought in an evil allay to that perfection , which he first gave this latter Satyr , by levelling it at Persons rather than Things ; but in this he must therefore be followed sparingly and with more caution than either he himself , or perhaps Horace , Persius , or Iuvenal have used . For a Poet in justice ( and , I think , he that pretends to discourage Vice , should not himself give an example of so great a one as Injustice ) hath no more power over a Man's Name , than over his Life or Estate . Besides , since Persons are made the subject of Satyr only as vicious or unreasonable , if the fault can be abstracted from the Person , and that destroyed without hurting this , as it will be more artificial , so will it be more effectual . For these reasons Varro and other considerable men , by a contrary extreme , totally disclaimed these Personal reflexions of Lucilius . For to be impartial , it must be confessed , there are cases , when particular Men may be mentioned ; as , when a Man's wickedness is so open and understood , that such liberty begets no new in●amy to him ; or so very enormous , that he is become as it were an Outlaw to Vertue and Society , and every Man's prey . For in such instances the Poet questionless is permitted the prudent use of a common privilege . Therefore I do not say , Lucilius is absolutely not to be imitated in this ; but , that he is not to be imitated commonly , or without caution and tenderness . 2. As to the manner of delivering these Arguments , sometimes they ought to be framed by way of slight and derision ; as , when the thing satyrized hath something in its nature or circumstances so ridiculous , that it admits not serious treatment ; or so mean and base , that it deserves it not . The unequal strains of Tigellius , in Horace ; the contrast between Rupilius and Persius ; the wooden Priapus and the Witches ; the importunity of the Fop ; the management of Damasippus , and his turning Philosopher ; Catius's Kitchin-learning ; Nasidienus's vanity and sordidness , &c. are things below all arguments , but the bare exposing of them ; and since they are ridiculous in themselves , the representation of them must be merry . 3. Some crimes ought not to be medled with , but seriously ; as , when they are so great , of so deep a dye , of such large extent , or dangerous consequence ; that it would be trifling and levity to pretend to ridicule them , or correct them in that way , which is fitted rather for peccadillo's and the ●opperies of Mankind ; nay , and he might seem to be in a disposition to commit the same , who could be merry under the sense of them : or , when they are but the effects of ignorance or infirmity , especially if invincible ; and scarce deserve so much , as to be played with and derided . The former sort should be handled with gravity and good earnest , if not detestation or indignation ; the other with compassion and pity . Iuvenal could not writ●● 〈◊〉 ●●operly against the Degeneracy of the later Rom●●s , than by shewing them , how unlike this made ●●em , and detestable to their vertuous Ancestors in the other World : — Curius quid sentit , & ambo Scipiadae ? quid Fabricius , manesque Camilli ? Quid Cremerae legio , & Cannis consumpta juventus , Tot bellorum animae ? quoties hinc talis ad illos Umbra venit , &c. Nor against that Cheating , which escapes external Courts , better than by an argument taken from the more certain tortures of Conscience : — Cur tamen hos tu Evasisse putes , quos diri conscia facti Mens habet attonitos , & surdo verbere caedit , Occultum quatiente animo tortore flagellum ? &c. Nor against that excessive Fear of death , which frights Men into the commission of evil , than by considering the religious ends of life : Esto bonus miles , tutor bonus , arbiter idem Integer , ambiguae siquando citabere testis Incertaeque rei . Phalaris licèt imperet , ut sis Falsus , & admoto dictet perjuria tauro , Summum crede nefas animam praeferre pudori , Et propter vitam vivendi perdere causas . He could not well tax Sodomy and such abominable filthiness in Philosophers and Teachers of Morality , Cruelty and Iniquity in Magistrates , Impiety in Priests , and the like , without detestation : Ultra Sauromatas fugere hinc libet & glacialem Oceanum , quoties aliquid de moribus audent , Qui Curios simulant , & Bacchanalia vivunt , &c. Nor the dispoiling an Orphan of his subsistence , and even forcing him to prostitute himself for bread , without indignation : Quid referam , quantâ siccum jecur ardeat irâ , Cum populum gregibus comitum premat hic spoliator Pupilli prostantis ? Neither , in the last place , could Persius without some kind of commiseration blame the errour of those , who thought the Gods were plea●ed with Gold ; because being ignorant of the Nature of God , they took their measures from that sense of things , which they had themselves ; and concluded the Gods delighted in it , because they did : O curvae in terras animae , & caelestium inanes ! Quid juvat hoc , templis nostros immittere mores , Et bona diis ex hac sceleratâ ducere pulpâ ? Or of that Young-man , who neglected his opportunities of Learning , through a no-perception of the excellencies and happiness of it : O miser , inque dies ultramiser , huccine rerum Venimus ? 4. Many things may be treated either seriously or ridiculously ; as the Poets judgment or inclination shall determine him . Horace gravely reprimands Tullius's Ambition : Invidia accrevit , privato quae minor esset . But Iuvenal makes sport with Hannibal's : Expende Hannibalem , quot libras in duce summo Invenies ? Nay , the Satyrist in many things hath not only liberty to be either jocose or austere , but even to be either gay or sorrowful . Heraclitus bewept the same things that Democritus derided . And Lactantius writes of the consecration of some Heroes among the Heathen , Equidem stature non possum dolen dumne potiùs an ridendum putem , cùm videam & graves & doctos & ( ut sibi videntur ) sapientes viros in tam miserandis errorum fluctibus volutari , &c. 5. Which way ever things are handled , whether gravely or merrily , the arguments ought to be apposite and pat : and if besides the reasonableness of them they contain something , that is uncommon or moderately daring , some peculiar turn or unusual thought , to take the Reader as well as convince him , they are better still . That in Iuvenal against the Prayers , which were made so earnestly for a long old age , is close enough : Sed quam continuis & quantis longa senectus Plena malis ? Deformem & tetrum ante omnia vultum Dissimilemque sui , deformem pro cute pellem , Pendentesque genas , and tales aspice rugas , Qualeis , umbri●eros ubi pandit Tabracha saltus In vetula scalpit jam mater s●nia buccâ , &c. But that in Horace against being born Noble and Great is surprising : for he turns those very things into arguments against it , which are the advantages and pleasures , that other People desire it for . If this had been my case , says he , I must then have pursued my opportunities of inlarging my Estate ; must have been taken up with visits ; could have moved no whither without State and Attendance , &c. — Mihi continuo major quaerenda foret res : Atque salutandi plures : ducendus & unus Et comes alter , uti ne solus rúsve peregr●ve Exirem : plures calones atque caballi Pascendi : ducenda petorita : nunc mihi curto Ire licet mulo , vel , si libet , usque Tarentum , Mantica cui lumbos onere ulceret atque eques armos . But it is folly to pick particular instances of this kind out of Horace ; since he abounds with them every where . For his thoughts are generally rational , and yet modified with a sort of newness and delicacy almost proper to himself . And in this it is [ not rallery and merriment ] that he excels Iuvenal and all the World beside . 6. The arguments must be intelligible ; else the end of Satyr is defeated . To this purpose they should all look the same way , and be directed to the proof of some one thing , without that intermixture and confusion of subjects , which so much displeases Scaliger in Horace's third Satyr of the first Book , and does indeed not so much benefit or delight the Reader , as lose and perplex him . They should also be free from such needless ostentation of learning , as renders them obscure , and is commonly said to be Persius's fault . 7. In reproving some Vices a special care must be taken not to expose them too nakedly or particularly : I mean such , as either natural Modesty restrains those , that have not extinguished it , from talking of ; or such , as are either altogether , or in any part , to many unknown . Without this care the Satyrist may set his Readers a pattern of such wickedness , as otherwise they had not thought of ; or at least familiarize obscenity and roguery to them , and so dispose them for that , which he writes against . Against this rule Petronius Arbiter , and Iuvenal in many places have sinned beyond all pardon . Lastly , As to the character and style of Satyr , it is bold and free above all other ; sometimes it is so great , that nothing can be more ; sometimes again as low ; and sometimes equable and middle to these ; it takes allusions , figures , language and the like ; sometimes from things of the highest nature o● esteem ; and sometimes from those of the vilest ; it accommodates it self to the matter and design in hand , when they require it ; and when they do not , to the Genius of the Poet , or his present disposition . From this freedom of style it proceeds , that majesty prevails in Iuvenal , and easiness in Horace ; and yet notwithstanding this that the former hath some mean strokes , and the other some that are magnifick ; as might easily be shewed by particular examples , if there was any occasion . But notwithstanding this vast liberty of style , which may be used in Satyr without the imputation of a crime , I take it to be a greater degree of excellence to make it as agreeable to the general notion of Poetry , as the sense and design will permit . To apply all this to our purpose ; I call the following lines a Poem , not only because I intended them to be something above downright Prose , but more particularly because I designe them for a Satyr , containing arguments against Men's slavish toils in pursuit merely of the things of this World. Tho in this it may be I have not exactly observed my own rules ; because I was confined in the main not only to Solomon's topicks , but also to a serious way of representing them , lest I should be said to play with Scripture . But , after all , whether I have hit the right Idea of Poetry , and particularly of Satyr ; or whether these Papers do at all answer that Idea , I am not very sollicitous . For supposing , that my account is not a true one , or not tolerably copied , and so by consequence that , which I have called a Poem , no such thing ; the Criticks in Poetry may then indeed blame me for misapplying and profaning a word , but the thing it self , what other denomination soever it must bear , will by this means be out of their jurisdiction , which is no contemptible amends . However before it be degraded for this , or suffer upon any other account , permit me to pre-occupy some of those Objections , which upon the whole I fancy are most likely to be made against it ; as , 1. That I have altered the nature of some words by making them proper , when they are really appellative and common . Thus when Solomon says , he observed from his window a young Man void of understanding , how he met the strange Woman , &c. I have turned the word , which in the Original signifies young Man , into a Proper Name , and so call him Naar . Of this sort too is Mocher , Iccar , &c. 2. That some things do not consist with the truth of Chronology ; as , where the name Parush is made in allusion to the Pharisees , who were later than all the Prophets ; and where I use Teveth for the name of a month , which was not known among the Iews till the Babylonish Captivity . 3. That other things do not agree with the History of the Iews ; as Statues mentioned among Solomon's curiosities ; and elsewhere imprisonment for debt ; which seem neither of them to be used by that People . 4. That I have alluded to events , which I own not then come to pass ; as the slaying Baal's Prophets , and destruction of Ierusalem . 5. That many descriptions of things are tedious , especially one or two of War ; and that these , beside their disproportioned length , imply too much horrour and dislike of it . 6. That I have mis-represented the sense of the Text in many places , or at least am singular . Lastly , That the verse , but especially the Rhimes , are weak , if not blundered . My answer to the first of these is , That I am excusable in taking this liberty , because the feigning of Names is common among Poets ; because perhaps the generality of Names in their first originals were but appellative ; but chiefly because having not History enough before Solomon's days to furnish me with instances for my purpose , I was in a manner forced upon this shift . To the second , That , as to Parush , tho there was no Sect of Pharisees formed in Solomon's time , yet in all places and ages , there have been canting Pharisaical Knaves , who in compliance with their designs , must keep themselves distinguished and separated [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] from others ; and Hott inger tells us out of two good Authors , Scaliger and L'Empereur , that some have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who were not of the Sect of the Pharisees : wherefore I take the Name not from the Sect , but from the common signification of that word . As to Teveth , that it might be known among the Iews before the Captivity , tho there was no occasion for the mentioning of it before that time : that probably it was known , because they had names for other months , as Abib , Zif , Ethanim , Bul , &c. and it is very unnatural to have names for some , and not for all : that however , granting it to be a Chaldee word , Hebrew and Chaldee are but different dialects of the same Language , between which there hath always been a familiar communication : that the more modern Iews do not only frequently draw Chaldee words into their Rabbinical writings , but Grotius tells us , that even in this Ecclesiastes there are multa vocabula quae non alibi quàm in Daniele , Esdra , & Chaldaeis interpretibus reperias : and that therefore if the word be not so old among the Iews as Solomon , yet the Iews , and particularly the Author of this book , have authorized this way of borrowing from the Chaldeans . To the third , That , as to Statues , Mr. Cowley asserts the civil use of them among the elder Iews ; tho the rigour of the later would not accept of their liberty in this case . And as to imprisonment for debt , our Saviour mentions it , Mat. 5. 25 , 26. & 18. 30. upon the first of which places Grotius observes , Hinc apparet , apud Iudaeos , itidem ut apud Graecos Romanosque solitos fuisse in carcerem conjici , qui se aere alieno non exsolvebant . To the fourth , That Solomon being a Prophet , and the things mentioned in the Objection great enough to be worthy the notice of a Prophetic Spirit , it can be no extraordinary fault to make him hint them to the World beforehand . To the fifth , That , as to the general part of the charge , perhaps the whole Poem may be too long , unless it were better . But as to that particular of War , I thought it was necessary in consideration of Solomon's character , to make him represent it as his great aversion ; nay , so great , that when he happened to meet with the subject any where , he should scarce be able to contain himself : for his Name , his Wealth , his Enjoyments , his Studies , his Wisdom , all speak him a more than ordinary friend to Peace . To the sixth , That if I am now and then driven upon a singular interpretation to make the Text coherent , it is no great wonder ; since it seems to be almost an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , containing ( as Aben Ezra says ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore of a very difficult connection ; and since most Interpreters are singular upon this book . However , to shew how unwilling I am to be thought guilty of perverting the sense of the holy Writings , I have annexed a Paraphrase and a few Notes , which together , by the Paratheses added to the Text in the former , and by the accounts of more material or controverted words in the latter , may serve to shew , that my way of understanding this part of Ecclesiastes , which is the ground of the subsequent Poem , is neither very inconsistent nor unreasonable . To the last , That I take not any Rhimes , much less my own , to be worth either defending or excusing . For as I confess my self aukward at making them , so am I ignorant of their excellence , when they are made : and as they gave me more trouble , than all the rest , so have they done me that other mischief of cramping my Thoughts , and in great measure spoiling the Verse ; tho , as it luckily falls out , a naughty Verse is a less fault in Satyr than in any thing else . Had I been hardy enough like some others ( which too late I wish ) to have broken a barbarous custom , and freed my self from the troublesome and modern bondage of Rhiming ( as Milton calls it ) the Business , which now immediately follows , had been something better than it is . I reckon up these as the most obvious , not as the only Objections , that can be made ; for I doubt not , but either affection to the World , which is here accused of Vanity , or disaffection to him , that represents the accusation , will soon find out more . But since it cannot be expected , that I should divine or speak particularly to them ; in general , Reader , I beg your pardon , if I have obtruded any thing upon you offensive to your taste and better Iudgment . This I hope the rather to obtain , because as I was never troublesome to the World by my Poetry before , so in probability never shall be again . W. W. THE DESIGN OF Part of the BOOK OF Ecclesiastes : OR , The Unreasonableness of Men's restless Contentions for the present Enjoyments , Represented . THE Words , Satyric Words , that once did flow From th' uncorrupted Pen of Shelomoh , True Son of him , who first from some ag'd Beech , The Echo of the Bethlehem Groves did teach To answer , as he play'd his rural themes , The bleating Ews [ his care ] or wanton Lambs ; But soon ( so did he ripen and aspire ) O'regrew the Pipe to touch the nobler Lyre , Compos'd such lofty Odes and mighty Lays , As all the other Poets ne're could raise , And merited a double Diadem , At once Prince both of Israel and them . For following him Koheleth learnt to sing , Thus to decry , and yet charm every thing . UNHAPPY thought ! How like a Bubble's all This frothy globe of World , this empty ball ! For look how wide's the view of Heaven's eye , Or compass of its spangled tapestry ; How wide the outmost superfice of Place , That coops us in Imaginary space : So large is VANITY's deceitful face . When Nature in her swadling-cloaths was laid , And God th' almighty Parent pleas'd survey'd , The new-born limbs his plastic Spirit had made , He then pronounc'd all good , 't is true : but how ? 'T was in the way , that we describe 'em now . To every thing some end does appertain ( Not Vanity it self was made in vain : ) That 's good , which truly does this end attain . Good then the World may properly be said ; Because it answers th' ends for which 't was made . But if th' eternal Cause at first design'd By vanity of things these ends to find ; Then vanity and goodness may be join'd . What , tho the World a set of wonders is , In shape exact , and undefin'd in size , In which a thousand stamps and marks proclaim Th' Artificer's uncontroverted name ; Tho 't is with pleasing Landskip over-spread ; Tho 't is with stately Lodgings furnished ; Tho 't does some , some good Company afford ( For but a little does deserve that word ) ; Tho 't does delicious viands too supply , And every Sense has something to enjoy ? For God with purpos'd kindness for our good 'Mong all these pleasures Vanity has strow'd ; Such circumstances , as their sweets allay , Or make their fading colours soon decay : Lest Cully Man should be provok'd to love The things below , deserting those above . WHAT latent cause and powerful deceit Makes him his Maker's caution then defeat , Crowding his life with troublesome affairs , More than his wants require , or duty bears ? Whence comes his unaccountable expence Of spirits [ the Ministers of life and sense , ] Of strength , and days consum'd with all the pains Desire exacts , or patience sustains ? Nay more , why does he break his inward peace , And give his moving thoughts no truce for ease , Levying a Ho●t of projects what to do , Which way with speed his profit to pursue ; While several Parties of divided cares Inflame his head with their intestine wars , Besiege the calmer regions of the brain , And fright the poor Inhabitant within , Where it on its Cona●ion does reign ? Here Mocher bustles in a thronged shop , That swallows all his hours to feed his hope ; And pants , by business elbow'd every way , Within the narrow limits of the day . There sails a Tyrian by some distant star , Bolder than fits of men in deep despair : Tho winds disswade aloud , tho gulfs do aim With their wide gaping mouths to do the same ; Yet on he drives to gain his forreign shore , Lusting to ravish thence its secret store , It 's very bowels modify'd in Oar. While Iccar keeps within his native sphere , Always at home , yet too a Traveller : For daily traping o're his spacious fields He views their state , and what each of them yields ; O'relooks his flocks ; o'relooks his Men , that Plow , Or [ his own emblem ] corn and ●odder mow ; While sweat , the curse , that vanquish'd all our Race , In pearly drops does triumph on his face . And when the Sun hath left mount Gilead , And sinking turns on us the Earths broad shade ; He late returns th' arrears of rest to take , Which with himself he tick'd e're Morning brake . But oh that here the catalogue might close ! For still worse ends men to themselves propose ; And still worse roads to reach their goals they choose . Methinks I see the crafty Gilonite , Broke from the cords of duty and of right , Within his Study [ forge of treasons ] sit , And scratching prompt his head and stir his Wit , Seeking through policy and State essays Himself , tho by his Master's fall , to raise . While Absalom ( what pity't should be he ! ) The fairest Youth e're blotted Family , A more compendious Rebel strives to be ; Through David's and his Father's breast would bore A purple passage to the Soveraign power . The Arab there by robbery and stealth , Drudges to find a nearer cut to wealth ; With danger makes the Traveller to stand , Rides hard all day , and lodges on the sand . Here subtler Parush archly does contrive , By whine and grave hypocrisy to thrive . And as the Bulls all o're the Pastures rove To vent that excrement their lust does move ; So Naar proles about , and wakes all night To serve the self same bestial appetite : Till with his life the bliss perhaps he buys , Or spilt at once in fighting for the prize , Or slowly melted by a hot disease ( A noble end ! The Phoenix thus expires Near Heliopol , and boldly broods on fires . ) But Rehab-nephesh , in another chase And loue engag'd , for Honour's false embrace , Descends to wooe the senseless populace ; Or lists himself to all the feats of War , Fate 's laborious Executioner . Here he in tedious marches spends the day ; The night in watching hardly wears away ; Or else the grizly images of Death In dreams disturb that little sleep he hath . And when the ruffled Colours angry meet , And hacking steel in clashes speaks a fight ; When Death unmanacled does domineer , Howe're things go , the greatest Conquerour ; When Souls in scarlet vehicles do fly Up toward the Mansions of eternity , And with their numbers almost cloud the sky : The doughty Heroe shews himself all brave , And struts upon the margin of the grave . Through hills of carcasses and lakes of blood , He seeks his Mistriss and admired Good ; To lengthen whose dear life he welcomes death , And kind at last bequeaths her his own breath . These and a thousand thousand more such ways , We fools our several Vanities do trace , And heavily life's short allotment pass . For shadows we our solid good betray ; While time , that ne're looks backward , sherks away . For tho one might expect , that all these throws And travel mighty births must needs produce ; Yet from the labouring mountains comes a Mouse . For either they their wish'd for issue miss , Or else th'acquest but small , or transient is . TRANSIENT it is , cause man himself is so , Only a short Probationer below ; And when his tryal's o're , then he must go . Tho Ophir were by one alone possest , Or Mammon all engrost into his chest : Tho he the center of delights might be Drawn in from all the World 's periphery : Tho he had fitted out , and fl●dg'd his name With all the never-moulting plumes of fame : Tho all authority and power met To make him only , eminently great : Yet when he 's press'd that unknown Cape to make Beyond the grave [ a voyage all must take ; ] Then all these things , tho with his toil obtain'd , He must put off upon the living Strand , And but a naked Ghost the Bark conscend ; As naked as a virgin Soul does lie , Not drest nor wedded to a Body yet , ( They say ) in some close room , which we forget , And darker chamber of Philosophy . If bulky Empires bow to rigid fate , Grow up , decay , and die , and after that Their Giant limbs and State are lost : much less May we escape , that are their particles . Men a successive circling motion have : These come into the Seats , which others leave , When they in course or complaisance give way , Revolving back into their former clay : Thus Stars through heaven's mighty whirlpool roll , And follow one another round the Pole. The Sun i' th' morning brings us day and heat ; And then the bashful sparks they soon retreat : Again he leaves us , and his death the night Becomes the resurrection of their light . Thus Winds perform their circuits through the air , Which them from point to point does onward bear ; Till having wander'd all the Compass o're , They just return , where they set out before . Thus Waters from the great Abyss derive , Nor of its standard fulness it deprive . For tho they slily steal away and creep To springs through Nature's hidden conduit-pipes ; Not long they keep conceal'd , but must appear To pay their tribute to some Current near● Or tho invited by the courteous Sun To visit his superiour region , They rise in breathing vapours , as they go Seeming to quit th' inferiour kin below ; Not long they stay sublime to revel there , And take their rambles o're the Atmosphere : For over-loaded it does quickly bend , And they thrown down in broken drops descend : The shower then to brooks or rivers falls , By soaking pores o'th'Earth or troughs of Vales. And these uniting streams draw down again To muster all their Forces in the Main . II BUT grant a lasting attribute to man , Which yet he never had , nor ever can : Grant it were long , e're he did thus rebound Downward , reciprocating to the ground : Grant , he alive , his Grandson's Heir more scores Of years could count , than all the Patriarchs hours : Nay , grant his life-time were indefinite , No death , nor any glimpse of death in sight With gastly shape the mortal to affright : Yet still , even then , we hardly could descry The smallest pay of true felicity , Fit to reward the Gainer's industry . These present things for all that tawdry dress , With which our forward Senses they entice , Are but illusion , not realities . What ever smiling charms they seem to wear , At our approach the Fantoms disappear ; And when we 'd clasp the joy , there 's nothing there . But then howe're they otherwi●e may please , They cannot pair with thinking Substances . This World does in its narrow ring contain Nothing can fill the roomy Soul of Man. Can any objects fill the eye or ear ? They but digest the entering light or air ; And then for other objects they prepare . Material joys much less can fill the Mind : For still there 's something , something still behind . And yet what is there more for us to try , Untry'd by avarice or luxury , Which often chous'd provoke our just despair Of finding any thing , that 's worth much care ? For men have long observ'd and us'd all means , That shew'd themselves with any fair pretence ; Balking no opportunity they met Pimping to their insatiate appetite : But still whatever methods they go through , No holding●satisfaction does accrew . Always unfixt from this to that they move By turns the matter of their hate and love . What they but now admired , again they flight , And so it sleeps in long oblivion's night . III I WHO this pungent doctrine now propose So painful to our Mammonists and Beau's , And which but few think orthodox and sound ( The Many seldom in the right are found ) , Like some defeated Lover , do not write To gratify revenge and please my spite , Calling the World and pleasure Vanity , Because they 've been unkind and strange to me . No , I more of its favours have receiv'd , Than e're , when I had leave to ask , I crav'd , Or Envy would hereafter have believ'd . Witness thou Sun , who often seest me shine With rays not much inferiour to thine ! Witness thou Porch of judgment , which dost hear The awful sentences I utter there ! Witness ye massy Pillars that support The roof and thwarting cedars o're that Court ! Witness that Throne , which Elephants club'd to make And couchant Lions bear upon their back ! Witness ye Seed of Abraham , that stand Beneath the shadow of my scepter'd hand ! Witness thou India's Golden Chersonese , Whose mountains my repeated Fleets made less ! Witness my Knowledge that best boon from God , Which more than all lifts me above the Crowd : My knowledge , more than through all ages past The Arabs or Chaldaeans have profest : Greater than that , which [ wondrous too ] did grace The four fam'd Poets of good Zerah's race : So great , astonish'd Princes from afar , Their Legates sent to pay their homage here , To th' intellectual Worlds great Emperour ! And as no sullen mood or prejudice From disobliging usage does arise : So neither want of diligence to see , Or power to judge veils any thing from me . Nought I assert , but what I 've fully known ; I , who am gray in long experience grown . For being with wealth sufficient qualify'd , And with a piercing Iudgment fill'd beside [ E're since in Giboon wak'd I saw methought A brighter morn within than that without , A light which through my closed eye-lids came● When Truth rose on me in a midnight-dream ] I set my self to search the Univ●rse , But first to see what censure that which near'st Does lie , this little portion of it , bears● And , after all , the entertainments here Are poor and thin , mere dieting on Air , Which wise Purveyers will not fetch too far . There 's no expedient ; no , no remedy : Crooked and straight shall in one thought agree Sooner than they cease to be Vanity . Amaz'd indeed and struck my self with this , A while I stood arrested with surprize . But when the melancholy bonds were broke , I thus within my self reflecting spoke . See , I am now advanc'd to great estate● Which was the white my aims all pointed at . Both riches , grandeur , pleasures , and renown , With their united lustre gild my Crown , Which proudly thus embellish'd does outshine The humble glories of old Heber's Line , And like a lamp shall light my name and me , Through all the dusky Ages yet to be . But yet what profit do I reap by this ? Only a larger crop of Vanities . For all these blazes but beguile the eye ; While underneath the dazling shin● does lie A sooty crust of foul deformity . Knowledge , tho best companion here indeed , It self does something of vexation breed . To know brings with it an alloy of pain , Confused thoughts , a hot and aking brain , Many doubts to be resolv'd and knots unty'd , Many sly errours hard to be deny'd , Much curiousness scarce to be satisfy'd . Beside there 's nauseous work , that does in●est A Scholar's life , and ever moves his breast . For Logic first and Rhetoric must teach Many useless rules for Reason and for Speech : And when that 's o're , still he 's oblig'd to read The excrements of every looser Head ; When motions of State shall squirt 'em out , Or needless Controversies set a foot . He must not always look for honest sense In books ; but crambe's , lies , impertinence , No exercise of Parts , but patience . Thus Learning 's sower'd [ too sweet for us , if not ! ] And poison 's made of life's best antidote . IV BUT hold , tho Knowledge and the Fiary scenes Of Students watching in their lonesome dens , Some Worldling cries , have many real frights Immixt with their fantastical delights ; Tho other better things than these there be , That bilk our wishes quite or in degree : Yet tho your rule in many things be true , It has its many just exceptions too . For there are , which too generally you blame● Some things adapted to our carnal frame , That can an equal recompence bestow For all the pressing toils we undergo . Such are the pleasures , which our Bodies crave , The proper guerdon labouring Bodies have . For sure God did not Bodies just create To serve a Soul , a thought , we know not what . To what poor end was he at this expence Of making Objects fitted to our Sense , If we may'nt use the means to make them meet , And two such Friends as those must never greet ? Why were we not all Soul , and sent to dwell With meager Spirits and Forms intangible ? But hold again . This common plea I know ; And have examin'd , whether it be so , Not only by a slight or general view , But by particular induction too , Expecting once to find as much as you . My first essay was Mirth and gay efforts Procur'd by jolly Company and sports . For this I saw all men are apt t' admire : This is the business of each well-spleen'd Quire. When they in friendly Feasts or Clubs combine ; This is their first , this is their last design : Nor do they budge , or sneakingly retire , Till dying Laugh with fainting jaws expire . But would you learn more perfectly this trade Of Mirth , its cause , intrigues , and how 't is made , From what was then observ'd and seen by me ? A short Apprentiship may make you free . First labour by discourse to win applause ; And therefore rote it o're at every house : T will make you ready . But especially Take care among your Common Places be Of tuant stories a large treasury . Be they or true or false , the thing 's all one , So they are sting'd with some sharp jest or pun . A skilful touch o' th' Mimic too does well , If jaunting hands and writhen features tell Their share of all . And if compleat you 'd be , To these add confidence and drollery . ( For as for News , what 's done at Babylon , In Egypt , Persia , or here in Town , That 's dry , and chiefly fits a Prophet's Son. ) If these Arts fail , then you must ●all to Play To pass your time [ and money both ] away . Or 't will be necessary complaisance , Among the Female kind , to sing , or dance . If sing ; then choose a Song of Love does treat : For that a secret pleasure does beget . If dance ; when Music vibrates on the strings , And general Tarantulism begins , Be sure you gently squeeze your Lady's hand , And tell her silent what she 'll understand . 'T is ten to one but she returns a smile ; And that 's the happiness , for which you toil . These are the ways of Merriment ; which try'd , Iudgment was easy : Vanity ! I cry'd . When th'awful Word hereafter ●●all demand , How well employ'd we such an hour did spend ; 'T will be a quaint response to say , I play'd A game or two at Bowls with neighbour Gad ; Or heard our Isaac gibe or tell a tale ; Or led up Madam Cos●i at a Ball. Beside there 's something in this frolick strain Seems mad , or antick , to a thinking Man : To see Folks move , as if some Magic skill Would neither let 'em go , nor hold 'em still ; Or valiant Knight of Israels ancient blood , Poorly pursue a trundling piece of wood ; Or some great Company on purpose met , As 't were for business , in a circle sit , And please themselves , confus'dly to declaim Of what 's not true , or not belongs to them ; Or else contend for mastery in droll , At which one winded Scold would beat 'em all . And what 's the end ? To laugh ; and that 's no more But one dull repetition o're and o're , In which there 's no great matter to be seen : For as some laugh , just so do others grin . Suppose i' th' article of rising Mirth , A shade disrob'd of prejudice and earth , Or Angel , in a suit of chrystal geer Should come unseen , unheard , to see and hear The various tricks and many humours there . Mean while some deal their jests and ●ree discourse , And some prop'd Noddles are but Auditors . At last the intermitted laugh breaks out Much like that noise , when Pageants born about Provoke the ovant Mobile to shout . And then what odd , deform'd , peculiar ways Men have to spoil the muscles of a Face ! What motly peals , how dissonant and loud , Astonish all the wondering Neighbourhood ! If passion e're assaults a Spirit 's breast , I dare divine this would disturb his rest , So different from the Music of the Blest . He his Ethereal substance would contract , And shrugging thus within himself reflect . Sure life 's a dream , in which imagin'd sight Does shew these men wild Draughts of false delight , But not one glance of death ; else they 'd prepare For that new life , when they must wake elsewhere● Not waste this time , but use it , e're 't be gone ; And catch the dropping sands , before they 're run . Thus all in haste the tired Ghost would fly The loathed confines of Mortality , And bear deep signs of anger up on high . This pleasure answering not the vogue't had won , To th' Vine I made my application , Noting according to my first intent The true effects of this experiment . Oft I had heard the qualities of Wine Describ'd in Dithyrambics as divine : How't bears up men in soaring ecstasies , Wing'd with the vapours from their glasses rise : Makes Beggars rich , and Subjects great as Kings [ Pleasing , tho but imaginary things ] : To trembling Cowards valour does impart , And like some Waters petrify the heart : Gives what more sparing Nature does deny , And others plod for , Art and Poetry ( Poor Nature dares not always spend so high ) : No heats , no thoughts like those this liquid fire , In noble Breasts does kindle and inspire ; Thoughts , that remain behind , when we are gone , And make us live to be for ever known● What is it , that the mighty Vine can't do ? 'T is both the Tree of life and knowledge too . Thus fill'd with glosing hopes of something more , Than in that fiddling Mirth I found before ; And fondly deeming I had hit the joy , Which could reward Men's labours and employ ; A remedy at least for all their grief , Wherewith to cure the malady of life ; Much satisfaction sliding to my heart Doubled th' exulting pulses of that part , Which with a secret tickle roll'd from thence , And hasted through the gratulating veins , ( So was I mov'd ) with their more rapid streams To tell the outworks and more distant limbs . I thirsted for a taste of that new bliss , The bare conceit of which could do all this . With speed I got those Liquors , that abroad Were celebrated most for choice and good . And Vineyards of my own beside I nurs'd , So rich , their breasts unpress'd did almost burst . Such were the clusters Baalhamon bred ; And those adorn'd mount Carmel's fertile head : Mount Carmel , which with pride looks down upon The sober element of weak Kishon ; Carmel , whose sides Bel's Prophets not so red Shall die , as have the Grapes , that for me bled . So with their racy juice I crown'd my bowl , And in that bath I wash'd , I drown'd my Soul. Not the scorch'd Mower all dissolv'd in sweat , And then drunk up with sucking Sun and heat , More greedily does snatch the welcome pot , His now transpired Spirits to recruit , When he from Gibeah's Meadows comes , than I Diving to find that Pearl , Felicity . How weak and credulous a thing is Man , Obnoxious to every small trepan , That seems to whisper pleasure in his ear , Tho not the least ingredient of 't be there ! For all the great Encomiums of Wine ( Tho none I 'm sure deserv'd 'em more than mine ) Are only rants of Men in drunken fits , And empty visions of enchanted Wits ; Which they themselves next morning must deny , When sleep unspells the charming fallacy , And clears the mists , that on their Iudgments lie : When the suggesting active Spirits flown , And all the fair Idea's dead and gone , Only the ashes of departed Sin , To be lamented o're , remain within , And Thoughts , that stalk about them , tho unseen . Briefly ( for tho my Post did not permit , That Fuddling or the base effects of it Should touch me , as they use [ too oft ] to do The meaner Members of some tippled Crew ; Yet what I felt not , came within my view ) Let them , who 've seen the Pagan Priests outdone , Or raving Bedlams in a Summer Moon : Them , who have spew'd , till Eyes with tears infus'd Wept as it were to find themselves abus'd : Them , who with frequent falls and nastiness Have reel'd home loathsome Spectacles of vice : Them , whose light Pockets and dishonest scars Have of their fault been dear Remembrancers : Or them , whose tumid face and shooting head Have once confin'd 'em to a fulsome bed : Let them , experienc'd Persons , if they please , Or can , be Advocates for Drunkenness ; Which for my part I must profess I hate More than recoiling stomach does its meat , Or eager Lovers an unthought defeat , Or oft-crown'd Valour to be overcome , Or crowding Nature does a Vacuum . As when the Sun 's enlarg'd from some thick Cloud , Which it before in sable plaights did shroud , He darts his radiant shafts the fiercer round , And with his glittering arms gilds all the ground : Iust so when time my Reason did restore , Which grossest fogs of Wine had cover'd o're , Methought it seem'd more glorious to appear , With an effulgence far more bright and clear ; 'Cause 't was more valuable than before , And more inform'd ; and never on that score To be obscur'd and over-clouded more . Thus I became more soberly inclin'd , Something more harmless , if I could , to find ; Some innocenter Delicate for sense ( For tru'st delights consist in innocence . ) The likeliest thing , that did it self suggest , Was Buildings , such as might my fancy feast , And fitly entertain a royal Guest . Therefore lest clumsy work or long delay , Should pall or wear my appetite away , Of Servants larger numbers I employ'd , Than all the costly Kings on Earth beside . Have you observing seen th' industrious Bees Perform their constant round of Offices ? Some straggle all the fields and gardens o're , Plundering the wealth of every richer Flower : Others already fill'd with spoils abroad , Till their silk wings crack almost with the load , By wondrous skill the easiest journey choose , To reach their common home and Rendezvous : Others by Companies relieving these , March out to all the fragrant Provinces : Others are watchful Guards to drive away Their Dronish enemies and Bees of prey : While others pitch and curiously contrive , Their tents in hexagons spread through the hive . Thus now engag'd and mov'd by our Command , Builders and Workmen swarm'd about the land . Some indigested rude materials sought , Which others with Sidonian axes cut , Or with their Saws , or Plains , or Chisels wrought . Full thirty thousand , a List fit for war , Under the faithful Adoniram's care , Beside good Hiram's Forces join'd to that , Did whole Libanian woods depopulate . And thrice as many to be added yet Such mighty Stones did from the Quarries get , As might be own'd their Children without shame By those big-belly'd Mountains , whence they came ; While other seven Myriads did convey The monstrous burdens home . Nor wanted Metals : For a numerous Fleet Brought hither these beyond all count or weight . At last all touch'd by Huram's dextrous tools , Or those at least that copy'd from his rules , Such Structures to their just completion brought , Not working Melancholy e're fram'd a Plot More noble at th' expence of very thought . Their arduous ridges rear'd themselves so high Ore rooms of state and vast capacity , I' th' Sky they seem'd to fix their proud abode , Where twinkling Vanes new Constellations show'd . Now , Babel , cease to tell thy Walls ; and cea●e , Memphis , to vaunt thy barbarous Miracles . Beside that Temple , which I first did raise For God's own Name and residence a place : Where every roof , and wall , and post , and door Was clad with bright Parvaim's purest Oar , And grav'd with curious figures , flowers , and trees , 'Mong which thick flew Seraphic Images : Where two large Cherubs shaded with their wings The seat and archives of the King of Kings : Where broider'd Tissue made the mystic fence : Where golden Altar breath'd up frankincense : Where golden tables , golden vessels were ( Gold was the only metal durst come there ; And when it came , seem'd too to blush for fear ) : Where , answering to this inward glorious side , Without stood molten Pillars , whose tall heads With nets , and chain-work wreaths were covered : Without the Holocausts our faults did bear Upon an Altar twenty cubits square ( It need be ●trong , when such a weight is there ) : Without in brazen banks fresh waves did play ; Fresh , tho they were inclosed in a Sea : Without courts , porches , lodgings did abound , Which Parian walls in order compass'd round . Beside all this . — And yet from this My other unnam'd fabricks you may guess , What cost and skill requir'd to finish them ; Such as the towers of our Ierusalem , Millo , Megiddo , Tadmor , Baalath , And many more the stumbling-stones of faith , So numerous and great : But chiefly those I founded for my own immediate use , My Palace , and my forrest Summer-house . But feeble language labours more t' express , Than I did to effect , their sumptuousness . For marble there , there cedar , there gold shone , Confounding rays with paint , and precious stone , Whose lambent flames and ever-waking light , Kindled that middle darkness of the Night , Which with its revolution c●eckers time In every other meaner place and clime . Nor was the matter only rare , but Art , Which God in hidden manner did impart To make me great by things as yet unknown , Prevented Ages late perfection . For many things I had carv'd with such care , Tho done of old , they seem'd reacted there : And Worthies look'd with such vivacity , As if , risen from the Dead , they came to see Themselves excell'd , and to admire me : Me , whose own Statue too was there , so true , That puzzled , which was I , my self scarce knew . VVith these I neither should omit , nor can , The House I made for my Egyptian , Beyond the Pyramids , that she had seen , VVorthy my royal Bride and Israel's Queen . For state and softness temper'd did conspire To give the work a character like her . And as a fit appendage to all this , Gardens I made , that equall'd Paradise . Like it the chosen plat of peerless soil VVas stor'd with all delights , was Eden all , VVith all the prime of Vegetables fill'd , That sweetly on their great Spectator smil'd . No Serpent , no Forbidden fruit was there ; But all was innocent as well as fair . The well-plac'd trees in decent order grew , VVith equal prospects every way quite through . Among them those , which Nature made to bear The Orange , Cherry , Apple , Plumb , or Pear , ( Beside Pomgranates , Olives , Dates , and Nuts , And all our other kinds of Eastern fruits ) Their several sorts of dangling pendants wore , Not at their ears , but proudly deck'd all o're . And those she made with different intent Only for shelter and for ornament , That Sun , which gives them life , from us to fence , The Limes , the Planetrees , or Idean Pines , Let down a spreading canopy of shade , Through which no prying ray could me invade . ( So when some furious Father aims his power , Burning with wrath , at his inferiour ; His eldest , tallest Son does interpose , And kindly intercepts his Parent 's blows ) For in the walks , that underneath these lay , I oft deceiv'd the hottest gleam of day : VVhile all their leafs inspired with the wind , And trembling with the motion left behind , In rustling consorts join'd : and as they play'd , Themselves danc'd to the Music which they made . At a due distance from this Guard of trees Grew tender flowers by their Families : The Sharon Rose , that kindly left it's home For Court , where modest blushes rarer come ; The Crown Imperial , fitter for the place , As both its name declare and stately grace ; Tulips , and Lillies , rivals of my pride Blanch'd with the purest light ; and scores beside : VVhich keeping each their proper area A regular Scene of colours did display ; So many , that the Rainbow not more ways On mortal eyes reflects the Solar rays ; Nor more variety of tincture dies The fringed curtains of the morning Skies , Not yet quite drawn to let the Racer rise . No Sense had reason to complain : For there They all had proper matter to admire . The Thyme , the Iasmine , and the Tuberose , VVith aromatic odours sum'd my nose ; And many more , that breath'd their unseen spice And ( which are truest ) natural essences . And here too braided on the walls did grow Peaches and other trees , whose every bough So pleasant seem'd and press'd beneath their weight , At once they beg'd and tempted me to eat . Nay , th' Understanding here might find repast , And Spirit exercise it 's subtile taste , Seeing the natures of the flowers and trees , And all their several pretty qualities : How these by kindly heat conceiv'd of seeds The Earth with her nutricious vertue feeds ; Till grown too big to stay within her womb , By gentle force they strive to get more room : How then being born they more and more appear , And all the VVinter's victory repair : How all the parts , with which they are supply'd , Are into sundry figures modify'd By different bores of narrow passages And veins , through which they circulate and rise ; Or else made in such shape , that they may pass Only the pores led to their proper place : How they toil'd not their diet to prepare , But trusted Heaven to be their Caterer . What e're he gave , content they dy'd , or throve Instructing us our seasons to improve , And , as they did , to point at what 's above . Pity , as I look'd on , methought it was , Such beauty e're should fade like common grass : Pity the envious wind should blow upon , Or ruffle this their peaceful region : Or any scorching Dog-star squint in there , Or Teveth hide the glory of the year . I therefore did what in my power lay , Desirous to reprieve 'em from decay ; But chiefly Fountains rais'd , that in the heat With cordial water might them recreate , Which duly fell in artificial showers Upon th' adjacent beds and knots of flowers ; Because from them some pleasure does accrew Almost peculiar to us Great ones too . And then remembering with delight I 'd seen Rivers in even Meads divide the green , And as they flow'd along between the banks , Indent their sinuous sides , I also caus'd clear Channels to be made , Through which the fluent Element convey'd Seem'd in continu'd streams , like Time , to run , And with unheeded pace still slided on . Pools too I made to ope their spacious eyes , Which , as they look'd undazled at the Skies , Did in their chrystal humour represent Another World , another Firmament . In them another Sun there seem'd to dive Unquench'd , and with the hostile Waters strive ; And other Clouds there seem'd to float like these Upon the bounds of the Antipodes . So like 's this World to a deceit of sight , That with an empty show does seers cheat . Had I , poor helpless I , been left alone , Like Adam once just made , both all and one , My Eden to observe my self and dress ; This had substracted from my happiness . I then in vain had curs'd the stubborn Spade , And mourn'd the crooked furrows it had made Within the bending of my callous hand , Not so much Lord , as Servant of my land . But Providence , to which so much I ow'd , Which had such kindnesses on me bestow'd , And seem'd full as ambitious to give , As I it's gifts was ready to receive , Broke not it's golden thred of love off here , Which always compass'd me and every where . Beside those Workmen and Artificers Th' accounts above imperfectly rehearse , Servants I had ; some Officers , that knew In course what 't was their duty bid 'em do ; And some , that waited , till with bended knee They took the honour of commands from me ; So many , 't wou'd be doubly vain to guess Blindly a number , that was numberless ; Or dare those mighty multitudes report , That fill'd the Trains retaining to my Court. For me both Sexes emulously strove In work all day , and join'd at night in love . Whole Families of Slaves were born to me : Their Souls were almost my propriety . Add here the warlike Cherethean Band , And Pelethites , the flower of all the Land , That round me Guards and Sentinels did stand . Add here those Governours dispers'd about , Where I their several Borders did allot , That constantly maintain'd my dubious board● With what their fruitful Districts did afford . Add here my Princes too , whose names remain In those amazing Annals of our reign , Where faithful Nathan and the other Seers , Annex us to the Story of past years . And since the lower Class of Beasts was made For our use too , all sorts of these I had . What Deer my Chases , Purlieus , Parks did keep , Witness the herds o're Bether's lawns do skip . Both Sheep and Goats my crowded folds did fill , Or hung upon the pitch of supine hills . And Droves , whole Droves of true Bashanic breed , That serv'd my pleasure too as well as need , O'respread , as they led out their several Clans , With sleek py'd colours all the champian Plains . There Bulls and Oxen in their Majesty , Methought made up an awful Spectacle ; VVhich I before those cruel sports prefer , VVhen beasts in Cirques do one another tear . How gravely pac'd the pursy Beevs were wont , To shake the curls upon a surly front ! Upon what rocky well-built sculls they bore Crescent-like Arms , with which their ●oes they gore ! But when they mutual threats and anger spoke , VVhat Thunder rent the air , what streams of smoke ! But sure the Horse among all Sensitives , Most pleasure to his Tyrant Master gives . VVhen in his tinsel furniture he 's drest , How proud he looks ! He vaunts his haughty crest , And champs his bit , to shew how he disdains The short confinement of the silly reins . And when he 's loos'd upon his utmost pace , He then as fleet as Thought devours the race . Again when drawn into the martial Field , He 's fierce to fight and ignorant to yield . He snuffs , and smells the Battel from afar , And miserable throngs of impious War ; Ioyful to hear the croaking Trumpets sound From a firm bank of adverse Shields rebound ; Neither affected with his Riders fear , Nor with the pushing point of Pike or Spear . He strongly paws and prances o're the Dale , That parts the Armies , Death's small interval , Longing that while the opposite Troops to meet , And trample arms and banners under feet . That nothing of magnificence or state Might absent be ( for I aim'd but at that ) , With these I peopled Towns , the best that were In all Mizraim's Stables or elsewhere . But Money , that 's the Master-nerve of all● For want of which the stoutest Empires fall : And Crowns are worth , if that don't hold 'em up , Barely their value in a Goldsmith's shop . For tho our Subjects talk● yet surely more Our currant images than us adore . This is the Idol of the World below , To which all hearts in general do how , VVhich Satan-like defies its Maker too . This then , which is so highly magnify'd , Must have its due regard , at least be try'd , To see what vertues heaps of riches hide . In Maps where Eziongeher's shew'd to be Upon the coral lips of the Red Sea , A Navy I rigg'd out , which sailing from that Bay. Upon the Deep 's soft lap did cleave their way With diving keels to Ophir [ now first known ] , Where many a clod's a good Estate alone . Hence they successful brought in full-fraught Pines , The ●illage got from whole impoverish'd Mines : So great , as they in triumph homeward rode , The yielding Plain bow'd with the mighty load , And in an arch invers'd on either side Rais'd up it self to look into their pride . Scanty Arithmetic could scarce contain Their summs of Gold in Numbers longest chain . To these were added all the choicest things , That make peculiar treasures unto Kings . For them I did not only fetch , but they Brought from all differing times and lengths of Day , Upon the Earths broad face were well lay'd out , If every Present but one Proverb bought . But in particular I can't omit ( Her faithful Love to me does merit it . The hardest heart , the arrant'st flint that is , Admits such strong impressions as these ) The bounty of the wise Sabean Queen , Which had it self a fair possession been : Beside those Stones , to me more precious fa● Than others are , because bestow'd by her ; Beside those Gums , born on her happy Sands , Perfum'd too by her only sweeter hands ( For sweeter they than freshest morns in May , Or quintessence of her Panchaia ) ; Metal so radiant , none was e're so fine , But that , which with her borrow'd beams did shine , Worn by her self , when ( doleful word ! ) she gave Her last kind visit , and so took her leave . But tho this chink of Money seems to be To most the most delightful harmony : Methought it rather grated on my ears , And with discordant and untuneful jars , As 't was turn'd o're , awaken'd sleeping cares . To temper and abate this harshness then With so●ter sounds of Instrumentts and Men , Mu●ic desir'd to be admitted in ; Music , that came adorn'd with mighty names , And kindred to coelestial Anthems claims . This made our good Iessides send his Prayers , In airs and gales of Music to the Spheres And Seats above ; while all the listening Quire Struck with his Lyric numbers wish'd him there ; There , where he was e're this by sympathy : For Minds are join'd , that in one thought agree . And true , tho why force should in Measures lie Not scouting Reason plainly can descry , We know it does , and that great strength they have : Within our selves their conquests we perceive . Therefore such voices I procur'd , as did Even Chenaniah's famous School exceed : Women , whose accents were more taking shrill , Than from the Poplars breaths the Philomel : And Men , whose Bases were so plump and deep , They might contend with largest Organ-pipe . And these their several parts so well did bear , They summon'd all my Soul into my ear ; I had no sense , no thought , but what was there . To such a pitch had time improv'd this skill , As 't were against I came , my joys to fill . For first Men knew no Songs , no Tunes or Notes , But what were hit by chance in artless throats : But what those Chanters wildly did express , Art by degrees taught to adorn and dress . Nor stop'd she soon : For not contented here , Nature's assistant only to appear , She further set her self t' invent and frame What Nature never did design nor aim ; As crooked Cornets , Trumpets straight and long , That were all throat , and spoke without a tongue , The Cymbal , Viol , Lute , and royal Lyre , Organ , which is it self a kind of Quire , And many more , all which to name would be As hard as reckon Sound 's variety . And with these too , the noblest e're were form'd , My state was still encreas'd , my passions charm'd ; While they , as if they kn●w the Audience , Address'd themselves in their best eloquence , In words so smooth , not Fame's own flatteries Were half so powerful or apt to please . Thus I was great : and sure if Happiness Could be attain'd by that , I had no less ; Enthron'd , where gaping Princes gaz'd at me , On top of Grandeur's highest pinnacle ; Dissolv'd in pleasures flowing every way ; Exhausting Ages triumphs every day ; Wealthy and rich to that immense degree , That all the World fear'd a Monopoly : Poor Israel ne're saw the like before , Amaz'd at this great novelty the more . Not Saul , tho he were God's own Successour , Nor our fam'd Father e're obtain'd one hour Like my whole life . They were in troubled Seas of warfare toss'd , With poverty and adverse fortunes cross'd : But I in Halcyonian calm have reign'd , And all the depths of peace and plenty drain'd . Thus lofty Pines among the bushes grow ; Thus I look'd down upon the World below , Upon puissant Thrones and Princes too ; Greater than any King preceded me , Or those , that follow after , e're shall be . Whatever greedy Appetite could crave , My tender heart consented still and gave ; Till last reviewing all I 'd undergone , I gladly saw the work , long work , was done . And this in troth the greatest pleasure was , This the chief meed of many tedious days . So when some Mathematic problem's solv'd , Clear of those doubts , in which it was involv'd ; The Scholar smil●s to see his Axioms lie In gradual method and dependency , And lead to some insipid verity . But then this truth ( here lies the difference ) Detected ushers many consequents , And small to great discoveries does tend : Whereas my labours in themselves did end . Pity the quiet joys of Privacy To men so unperceiv'd and private be ! With it more sound fruitions sometimes dwell Than with the glossy Crown of Israel : The solid trophies of a vanquish'd mind , In narrow wishes pleasures unconfin'd : A little well-built house , retired shade And walk , a cleanly spring by Nature made : A few stanch Friends , that seasonably resort , Without the clog and bustle of a Court : And to support the comfort of all that A moderate , independent , clear estate , From tempting want or superfluity , From Rich mens scorn , and Poor mens envy free . Whose fortune 's blest with this , more happy is Than I with all these huge magnific toys ; Which having perfected , no good I know Resulting , but to say , 'T was I did so ; Or stare at what is done , which soon will cloy● And all Spectators do as well as I. But when a stricter scrutiny I made , And all my works with nearer eye survey'd , They scarce afforded me this tiny joy , And poor proportion of felicity : They rather seem'd to own their vanity . For 't is nought else but Vanity and Pride Makes men the bounds of decency exceed , Above what Nature and their Stations need . Beside ( tho fatal late experience Is th' only argument that will convince ) How many chances hover over them , That giddy stand upon this steep extreme ; If one of which should beat them from on high , They fall the deeper into misery ? How many darts of malice must they shock , With which the fairest marks are soonest struck ? How manifold's their business and their care ? Too sure more than their privileges are . True , I had Slaves to execute commands : But then this was but working with their hands . The plot and management of all was mine : From me came every action and design . And thus my Servants , they serv'd me alone ; But I was Servant to them every one . Power 's but Slavery in another name : For bate that thin disguise , 't is much the same . Therefore when every course of pleasure r●n , And all its little wagers often won , At last I turn'd and looking backward view'd That useful Wisdom , with which God endu'd Me setting out ; I saw that never spends It self on these , but on important ends : Wisdom , true high-born Wisdom , which outvies The folly , that with doting Worldlings is , As far as Day adult in full-grown height Its funeral and mournful Pall of night . For as when Night has put out humane eyes , And Form and Colour in it bury'd lies ; At every obvious rotten post men stay To fumble and enquire out their way , Embracing with an undiscerning arm What e're is next , tho 't be to their own harm . So they , whose groping Understanding's blind , When ignorance folds up the mu●●led Mind , Lay hold on present things , and them they love , Not kenning what 's more distant and above . But that choice blessing , Wisdom , is a ray Shot from the Father of eternal day ; And they , whose humble Souls are clear'd with this , From far see glimmerings of a greater bliss , And all the useless Pomps of Earth despise . They know Death comes , tho with a tacit pace , And every part of Time , as it does pass , Is one step more to th' period of their race ; Where they and Fools laid down together have Their final sleep in one cold Inn , the Grave . From this none can pretend immunity ; But there all ashes undistinguish'd lie . Therefore they argue thus ; Why am I wise ? Why feel I in me reasoning faculties ? Not for the sake of sensual Vanities . For every Fool has Sense as well as I , And may those objects of 't as long enjoy , Since he as long may live , as late may die . But what I 've done may make me live in Story , And give what Fools can't have , immortal glory . A poor reward ! In ancient Authors read To be in dust and mould twice buried ! To furnish themes for Boys , discourse for Fops , Paper for Bog , or lumber for the Shops ! But granting this some happiness to be , Yet still more bad than good fill History . And History it self in little space Perhaps expires , and then it wants ( alas ! ) Another History to tell it was . Or if some lucky Author chance to bear The teeth and rage of many an unborn year , ( Suppose the last in all Time's Calendar ) ; Yet through mistaking ignorance or spite , Few can or will interpret him aright , ( For some can read as foul as most indite ) Or if his meaning well express'd be known , As clear as plainest Demonstration ; 'T is odds the Reader will not think it true : The Man writ as Historians use to do , To serve his , or some Faction's interest , Or over-credulous loyalty at best . Thus late Posterity know us no more , Or little more than we knew them before . Now all my Works appear'd more and more vai●● And all my study'd wonders turn'd to pain . Now I grew faint and weary of the light Offensive to my weak and tired sight , And sated with th'unsavoury breath I drew , When out , scarce worth the drawing in a new . I long'd those better buildings to espy , Not made with hands , that rise beyond the Sky , Far off , above th'approach of Vanity . But here a thought return'd . When I am dead , My Greatness in two yards of Coffin hid , Then , then the Ages coming after me , Some worse effects of what I 've done may see : When some loofe Unthrift , or close whining Heir , Shall drop into my workmanship and care , Not through the merit of his chosen worth , But labour of that womb , which brought him forth : When he shall swell with over-big conceit Of that estate , for which he never sweat ; Shall feed his idle and inglorious ease , His brutal lust , or pining avarice With riches , that I foolishly made his ; And so , when I am gone , shall bring me in An Accessary to the vilest sin . Indeed there are , whose honest prudent ways Deserve a Censurer's whole stock of praise , All whose advantages of wealth or power , Tend to atchieve what they were given for . But in a line of Heirs 't was never known● This character should suit with every one : That every Son should be a miracle As 't were derived down ex traduce ; Or by a new example , Wit and Sense , Should still run parallel with Inheritance . Compare the shol●s of Fools and Debauchees , With those are truly vertuous and wise ; You 'l scarce find one of these for many a score : Nay , I 'm afraid the disproportion's more . Can any think , that their Succession then Should be distinguish'd from the rest of men ? If each third Century produce an Heir Neither debauch'd , nor fool , nor knave , 't is fair , And more , all men consider'd , than their share . Thus men their buildings , treasures , lands dilate , And needless honours still accumulate , To make some undeserving things be great . What real profit then , what true delights , Reward their toilsome days and restless nights ? More solid good I 'm sure by much accrews From the free , comfortable , moderate use , Of what men's cares as moderate produce . But this a Vertue is , which God more rare Himself does wisely sprinkle here and there . The man , whom his Omniscience does try , And then bear witness to his piety ; That happy man , that Favourite it is , That he enriches and adorns with this : VVhen Votaries of worldly pleasure moil , And mortify themselves with work a while , On Earth to get a fancy'd Heaven at last , A Heaven that 's never found or quickly past ; And Misers on the contrary proceed , Prompted by bottomless desire , not need , Nor even pleasure , still to heap up more , And by a monstrous Paradox the sto●e To think or fear less than it was before ; Nay , tho perhaps they 've neither Brother , Son , Nor any Kin , to throw their bags upon , When they themselves are quite worn out and done . And so a servile life they undergo , Thieves to themselves , Slaves to they know not who For when , like Asses , they have born the weight , But never understood the use of it , They leave it to the man , whom God thinks fit . * BUT if obdurate tempers don't believe The small content their Labours products give , Th' uncertainty of them they must : For this The whole Material system testifies . See , its Orbs move , and all things else in them ; And every hour brings a peculiar Scheme . See , how the flitting Seasons , and each age Of things , stay but to measure out their stage , Down which [ a prone descent ] they headlong 〈◊〉 , And yield their room to that , which next thrusts o● In short , Time 's a continu'd flight of Nows , VVhere one succeeds still as the former goes ; And which , as 't flies , fans forward other things By the wide agitation of its wings , Bringing to them their turns to be and cease , As Nature works , or Providence decrees . And now Great Ghost , from whom good thoughts proceed By ways unknown as thou from the Godhead , Enlarge my narrow faculties , while they Collect some of this World 's Phaenomena , And how they change their aspects every day . Say how both Life , and Gardens , Palaces , And Mirth , and Love , Prosperity , and Peace , Have proper times , in which they only can Give welcome answers to the suit of Man : And when they do , those times are quickly gone● And then again his work is all undone . That so his Labours either not succeed , Or shortly lose the Offspring , which they breed . As there 's a time prefixt for man to come From Nature's silent shop of life , the Womb : A time , in which his tender body grows , And fits him for the business he shall choose● So there 's an Ep●cha to follow that , From which another being he must date In that remoter World , where once pent in No Passenger e're yet return'd again . Poor Man declares , when first he does appear , How short his Part is in this Theatre ; Blushes , and with his yet unpractis'd breath● Whimpers the Tragic Prologue to his death . As there 's a season calls to plant or sow ; A space , in which the Vegetables do Cover the wrinkles of the Spade or Plow : So they too , leaving us , e're long begin To die , or are pluck'd up , as well as Men. ( For there 's a time , when Violence or Chance , The horrour of our mortal change enhance ; When slower Nature hasty they prevent , And pluck us up with Sword or Accident : As well as one more merciful , when these Do rather fright than hurt the men they seize ; When Death can't draw his sting , but civilly Iust licks the trembling prey and passes by ) . There is a time , which ruins do deface With nodding Towers , crashing Palaces ; When age has gnaw'd their canker'd cramps , or war , Or hurricane the Piles does over-bear : As well as one that gives us leave to raise In them our present safety , future praise . As there 's a time , when Trouble's pressures squeeze Grief's watry Symbols from men's briny eyes , Until the empty'd glands deny supplies ; When gloomy Heaven veils its countenance In pitchy mists , without the least kind glance ; When faithless Friends no longer deign to know Their Mates obscur'd in night , or chang'd with woe ; But darkness having swallow'd up their Sun , They 're left all melancholy , all alone To those fierce Spectres vex Affliction : So true , there is a revolution still , When Heaven does refresh 'em with a smile ; When it returns and vigorously displays The long ( oh long it seems ! ) eclipsed rays ; With these dries off their cheeks the blubbering tears , With these dispells their many cares and fears : And then they laugh , and sing , and dance a while , Till some new cross the gayety does spoil . Now precious Stones are fetch'd from far , & join To make us burly Princes proudly shine , Or some Court Lady , wanting helps , look fine . And now again by ignorance or vice They 're thrown away like Stones of common price . Now free admittance to the rites of Love Lets Man his pleasure legally improve , And all that mingled Sexes does surprize Iust enter'd in the Marriage mysteries . And now again Embraces are deny'd , And he or wants , or not enjoys a Bride : As when [ at least ] a competent Demain , Or in the lieu of that some honest Gain Is lacking to support a double life , And all the charges marry'd with a Wife ; When sickness does divide the Genial bed ; Or age has quench'd the fires of youth , and spread The ashes o're the Old man's hoary head . Now there 's a gracious turn and lucky hit ( For 't is no more ; tho folks misconstrue it For forecast , cunning management , or wit ) , When all things in a gush of fortune flow , And riches tumble in , men know not how : When whatsoever Rumb they chance to steer , The Ocean 's smooth to them , the Heavens clear . But then another time reverses this , Full of ill tidings , losses , miseries . For their gilt Vessel , tho built strong and great , A stronger tempest often does beset : And then the sully'd calm does disappear , And clouds contra●t the circle of the Air ; The feathering Sea predicts a shipwrack nigh , And sporting Dolphins shew themselves hard by ; While on a sudden comes the envious blast , And muttering anger rives the lofty Mast : At last the Cargo lifted over-board , The surges cast ashoar it 's naked Lord. Now Mourning does invade , and cloaths are rent , As'twere to give the sobbing tumour vent : When Death arrests Relation or Friend , And leaves us but imperfect men behind . Again we cast our jetty weeds , and all Remains are bury'd of a Funeral . And then new friendships we contract apace , And Wives and Children fill the empty space , Affording Death more opportunities , Still to repeat our sorrowful disguise . Tho our Creator has conferr'd on Man An art to speak as no more Livings can ( For Beasts , dumb Linguists , by some ruder note , A general passion only cypher out : While men have words , or later made , or ours , Their thoughts articulate Embassadours , Which their intentions to each other show , And carry all Expresses to and fro ) ; Yet still he may not use it when he please , But other things command the tongue , that 's his . Now must the nimble member breathless lie , And motionless , in inactivity , Not daring to interpret or reveal , VVhat 't is the Mind is doing in its cell : Altho't perhaps is weaving something there Better than all the Fustian it may hear . A few stiff forms with frontless pride set off Shall give the better Scholar a rebuff . Or some ill-willer watching for a word , VVhich he perfidious Villain would distort To some bad use , and to the Speaker's hurt , Restrains the tongue ; while he sits fretting by For want of colour how to make a lie . Or else th' Authority some have or take , Permits the passive Subject not to speak : For tho their reasonings , emptiness and froth , VVould turn a Soul , that knows the gust of Truth ; Yet peace be sure , there 's no expedient , Only to bite your lips and be content , Unless you 'l be so base to complement . But now the Prisoner's bonds are loos'd ; And now speak you not only may , but must : Because unseasonable Silence is ( Tho it may be your temper and your choice ) Sometimes as faulty as ungovern'd noise . For if I speaking my own good promote , I 'm false to self , if I forbear to do 't . Or if the Social laws require 't of me , I 'm forc'd to tune my tongue to Company . But thy praise chiefly shall my words rehearse , VVho on the selvage of the Universe , Great God , dost sit ; who fill'st the Land and Air , And all the race thy fruitful VVord did bear ; The whole Creation's everlasting theme , The Song of Saints and warbling Seraphim . Be pleas'd t' accept my meaner service here , Till in that Court and Consort I appear , Then these Poetic First-Fruits I 'll throw down An humble Offering before thy throne , And spend the coming long Eternity In Heavenly Hymns , and riper Poetry . Even Love , which like some universal life Cements the VVorld's more solid limbs so fast , That they in stable wedlock piece and last , And keeps the looser elements from strife , It self can't always last , but has its fate , And sinks into the Grave of Friendship , Hate . Man 's such a complicated humourist , Made up of passion , pleasure , interest , So different in kind or in degree , 'T is difficult to define Humanity . This makes the yoke unequally to press Friends necks , one drawing that way , t'other this . The knot , which interest and pleasure ty'd , Pleasure and interest again divide . Nay , they , whom equal Sympathy did bind , And Sex perswades still to continue kind , Turn Renegades to love , and change their mind . For Lust ( if that alone the marriage knit Without some nobler thought to second it ) Strangely its object fairest represents To them , that stand remotest off from thence : But if the distant prospect be pursu'd , It lessens , till it does the sight elude . And then the recreant Couple soon forget The Lovers once familiar Alphabet , The Cant of sighs and tears , of wounds and darts , The strength of vows , and interchange of hearts . The o'regrown bodies of whole Polities , That stretch themselves o're many Provinces , Are not exempted from such turns as these . Tho they their tumid parts with labour draw , Upon the gouty legs of State and Law : Yet in their mutual leagues they run , they fly , Through all the doublings of inconstancy . The men , that lately on their Frontiers met , And joy'd each other civilly to greet , Distributed their wishes and their prayers , And curs'd the very notion of Wars ; While Peace her influence divides , and pours On both her blessings and her battening showers ; The Vineyards flourish , and the Figtrees hit , While under them the Owners safely sit ; The field its full return of harvest bears , Nor any ravaging destroyer fears ; The flocks not kill'd nor driven by the Foe , In their full numbers to Beth-eked go ; The thriving Arts and Sciences encrease , And every School enjoys a learned ease ; These in a pet abjure their happiness . Some petty cause has blow'd the sleeping coal , Which now begins to burn without controul ; Ambition to be fill'd , a Mistriss gain'd , Or needy General to be maintain'd . For this two infest Kingdoms must engage ; And clangent Trumpets public ills presage , With their hoarse cadences and trembling note Soliciting for Souldiers rouud about . Men from their Callings and their business fly , Not pitying a helpless Family , Their childless Parents , their own little Brood , Or Wives that now commence their Widowhood . In Companies and Troops they march all day , Loaded with Arms and hopes of some small Pay. At night sup'd with a Snapsack's stint of bread , What lately was their board , becomes their bed ; And when they rising their fatigue renew , They leave the measures of their graves in dew . Nay [ worse than this ] all bars are now broke down : No Law nor no Religion is known , But Irresistibility alone ; No future life , no God , no sacred Word ; But good and bad decided by the Sword. The sins , that us'd to dread a witness by , In darkness skreen'd themselves from humane eye , And sculk'd to hide their own deformity , Now making open entries domineer , Not painted with the signs of shame or fear . Undauntedly men bid a long Adieu To all the Legends of the Priestly crew● No little nook or dark retreat is free From plunder , violence , and cruelty . What all their lives poor Labourers have done , In one sad hour is snatch'd away and gone , Nor footstep left of many a tedious Sun. War robs of all at once , nor even spares The last reserve of their declining years : Their dewy sweat now ends in showering tears . Virgins are rap'd , their Lovers looking on , And scarce survive to know they are undone . The Plowman falls by some unheeded blow , His trembling fingers beckening to his Plow , To stay and see its parting Master go . His Nose ( poor man ! ) makes furrows in that place , Where last the Coulter and the Share did grase . Babes from the breast are torn , nay from the womb , And Life in posse kill'd , a life to come . The mitred Priest before the Altar dies [ The Sacrificer made a Sacrifice ] , Invoking Heaven with his dying cries . The strokes the while within the Chancel sound , And hideous Echo's from the Vault rebound . Should this Ierusalem ( as much I dread ) Be by the impious Casdim conquered ; Rubbish and mangled corpses must deface The beauteous mansions of this sacred place . The Temple , nor its holiest part would be A refuge from the common misery ; Altho it Heaven it self does typify . It s matchless gold , tho by the weight it seem Loath to remove from thence ; and every Gem , Tho dazling too the Robbers eyes , must go To grace the Triumphs of a forreign Foe . The Vessels stain'd with Heathen healths and blood Must serve a Babylonish King or God. The Corban made for God's emerit Poor ( For that 's one reason of this hallow'd store ) Must pay a barbarous Host for making more . Nothing so precious or divine dwells there , Which daring Sacrilege would deign to spare ; No , not the Records of their Saviour . But last , as 't were to expiate this theft , 'T would make a Holocaust of all was left . These are those mighty Actions , whose praise Empties the Panegyrist's Common-place ! But now what pen can suitably repeat The horrour of two Armies , when they meet ? When once the sad Alarm does signify To Death and them a doubtful battel nigh ; The jaws of Hades and the Grave beneath Dilated send up steams of poison'd breath . The Country rais'd are gadding out to hear , What Omens tell whose overthrow is near . The Souldier stun'd with sad surprizing news Hardly his broken faculties can use . He catches at the arms , that next him lie ; Or seeks the Sword that hangs upon his thigh . Concern and headlong tumult undermine The formal Military discipline . Thus they , who huff the gentle Sons of peace , Whose innocence their only armour is , Betray that prowess and redoubted might , Which swaggers when there is no Opposite , Or only such as ne're pretend to fight . The Bravo now could wish the battel won ; Tho all his unjust plunder too was gone . He dreads that righteous Plain , in which he sees Th'impendent vengeance of his wickedness , The strength of Poor mens tears and Widows cries And their once fruitless importunities . But now necessity does bid him rouse , And fear it self makes him couragious . 'T is this supports the honour of the Day , Teaching the flinching Souldiery to stay : 'T is this with force perswades 'em to come on ; 'T is this brings up the form'd Battalions . And now two Woods , whose metal trunks [ compact In lines , that cross each other ●o exact , They make from any side transparent Glades ] Cacuminate in Pikes ; Two such great moving Woods divide the Field ; Only a few kind turves some respite yield . A thousand rambling Spirits possess that room , Expecting ever when their Fellows come . The fatal Angel hovers o're each Host , Devoting those this Victory must cost . The tingling Pole with shouts and hallows rings ; And flying Ensigns beat their flapping wings . Men fire their rage , and throw about their eyes , Which scatter sparks and angry particles . Here the bent arm exalts as massy blade , And tries its blows before the Onset made . There barbed darts rang'd ready for the Fight Appear like naked teeth prepar'd to bite . To fence off these two walls of serred Shields Expose their boasted Charges and their Fields , Purchas'd by some forgotten Ancestor , Or 't may be chance , or money , and no more , But soon with some rude palt to be eras'd , Or with the Bearer overwhelm'd and lost . For not these Orbs , tho sevenfold , can bear The force and inundation of War ; When once the Signal given has drawn the sluce To all the cataracts of death let loose : Death , that employs all hands , intends all nerves , Doubling life's motions ; As 't were their end the sooner to acquire , That in their utmost point they might expire . While he all o're the field makes his Parade , In his triumphant gastliness array'd . All wan , with hanging chin , and sinking eyes , Swift in a Mourning Chariot he hies About , his bearded weapon brandishing , Fitly resembling the old Serpent's sting . No Ethiopian reeds are half so keen , Nor mortal a whole Parthian Magazine . Round him lie naked sculls , and mouldering bones● By which his Cannibal repast he owns . Behind he wears his Arms , A naked pair Eating the fruit , which they were bid forbear ; An Adder by , that does himself sustain Upon his scaly folds and circled train . Round all a sullen haze is circumfus'd , Condens'd of gasps , which dying lips produc'd . In this he slides insensibly along , Unseen to all the busy'd fighting throng . Where e're a wound gapes wide enough to bear The bigness of his shaft , he steeps it there . The present venom soon infects the whole , Mov'd by the blood , and chases thence the Soul ; Which being turn'd out of its ruin'd house Straightway to reckon with its Landlord goes . Thus thousands have , and still more thousands must Leave strength and beauty prostrate in the dust : While others envy their felicity , From all their misery and pain set free ; When they among the Carnage groveling lie , Almost the pity of their Enemy , Sighing away their breath by slow degrees , And wishing every foot their brains might squeeze , Or some kind stab imprison'd life release . As when our Fathers left the slavish Kill And sable Tyrant of the banks of Nile ; The Crimson Sea more kind than he was found , Transmitting all our Armies on the ground . But when the cursed Legions follow'd them , The billows soon return'd , and clos'd the stream . Some floated then alone at distant space , Like Beauty-spots upon a ruddy face ; But more in heaps might for a Mask be ta'n , Or smoaky Island peering through the Main . Some with their armour plumb the Deep [ As men go to their beds , before they sleep ] : Some with the muddy'd waves dispute their lot , Swimming with Horse or shipwrackt Chariot . Iust so the cruddled gore sucks in or rolls Of separated Minds the mammock'd spoits , A prey for Dogs , and quarry for the Fowls . They fall not single but born down by scores , While all the Welkin with the fragour roars ; As when the conflict of two tilting Clouds The kindled air with thunder-claps explodes : Or so , as when the crashing shelves of snow Or flakes of ice from Ararat's high brow Do make the Valleys b●llow all below● Whilst dread the quaking Stranger 's fancy fills , Fearing the tumbling ruins of the hills . Victory this time her ruddled Scales does poize , Which with a doubtful beam by turns do rise , Till added moments fix down that or this . The shock of Battel then no more remains , Diffu●'d all o're the Mountains and the Plains . Which way the disarrayed Army takes , The murdering Victors follow at their backs ; Who now more fierce than in Battalia Treble the numbers they before did slay : Beside the many Wretches , which in crowds Are thrust on precipices and on floods , Or forc'd to starve in avious brakes or woods , Or else compell'd to yeild , when they are ●a'n , Their cative necks to an insulting chain . The mighty summs of War , that sweeps more men , Than Sea or Pestilence , than Love or Wine ! And after all this vast expence of blood , And many images of God destroy'd ; After Exchequers drain'd , and money fails , That might have built a thousand Hospitals ; At length the shatter'd Regiments return Their wounds , their rags , their sins , their dead to mourn . For what is 't now men forfeit their repose , When all the world is always changing thus ? In such an Olio of things as this They , when they choose , themselves can hardly please . But when they once have fix'd their rolling eyes , And say , in such a Dish their pleasure lies ; There 's the reward , for which they slave and strive , And 't is for that they chiefly care to live : Yet they the proper Season for 't must wait ; And that perhaps ne're comes , or else too late ( For every Season bears not every thing , No more than Autumn fruits adorn the Spring ) . But if it does , it makes but little stay ; Next Course of time serv'd up takes it away . For if you point at pleasures , that require To be enjoy'd by Youth or Age entire ; That age is gone , e're you effect your thought , Or else more years soon after push it out . If those things take you , that suppose a Peace ; Or War prevents , or close may follow these , And you of all your purposes disseize . But if you such a sanguine Creature are , To place your main delight in acts of War ; Some milder Being keeps the Nations tight , Or makes 'em their contentions to remit , When Death has cram'd your mouth with blood and loam , Or else return'd again disabled home , Perhaps you 've satisfy'd your longing mind , And left some fragments of your limbs behind . In short , if Pelf amass'd , if Land , or House , Be th' end , to which your labours you dispose ; Only some friendly opportunities Give the Adventurer so great a Prize , Without which nothing else but Blanks will rise . But grant you draw with skill , or hit by chance ; Another chance may rob you of your gains ; Or strike your self , and render you unfit To taste the grateful relish of that hit ; Or else , Relations dead , debauch'd , undone , Embitter Plenty by compassion ; With many more Et caetera's of ills , The least of which all your enjoyments spills . Which having well consider'd , I adore The care of all the Worlds great Governour , Who so conducts his Government , that we Through force might to the true Asylum flee . For as the golden chain of Providence , That links together various events With various contrivance● forward tends To reach God's own inscrutinable ends : So does it guide Observers , that attend , Up to that Heaven , from whence it does descend . Here all things altering and unfaithful are ; All methods dark and intricate appear● This raises our research to that degree , That from its soaring pinions we can see A World beyond this Worlds convexity ; Where Happiness is ever sure and true , And fully prov'd , presenting to the view The books of Providence and Nature too ; Those books , which so perplexing to us now There puny Saints unriddle and read through . To that most fortunate and blessed Clime Convoy me , Lord , in thy appointed time . And e're that great advancement comes , do thou Kindly vouchsafe this Earnest e're I go● That I with prudence and content may pass The unknown tale of my remaining days , Not too much fretted with that Vanity , From which but few things in this world are free● And this my grateful Verse shall ever own Thy gift and thy beneficence alone . For well I am assur'd , that thy Decree Can never warp or be repeal'd for me● But still those Laws , which former Ages sway'd , By this and those to come must be obey'd ; Those Laws , which in th' ethereal Arches kept On Adamantine plates are grav'd ; Which Nature and Mankind are govern'd by , The constant rules of their inconstancy . BUT as I turn the Pencil of my eye VI From Fate and Nature to Society , What terrifying stories does 't portray Upon the table of the Retina ! Men scrape up riches with disease and pain , Pleasures and honours hurry to attain ; When some pretended Law or unjust Suit Recalls them all ; it may be life to boot . And then [ too late ] they wish , they had bestow'd Their time and strength on some more certain good . When Man began to multiply his race , And propagated life did still encrease , The shooting bran●●es intermixt did twist , And so confounded humane interest . Each ●ought his own , even with another's wrong , Tho 't were the aged Stock , from whence he sprung . Like hungry Tigers wrastling for their prey The stoutest bore the bloody pledge away . So cruel Man , so brutish did he seem , The Woods had lost their ●erity in him . Then God exerting favour to Mankind Them from themselves intended to defend ( Lest they should fall , as Heathen Poets feign Of our Phenician Neighbours crop of men ) , Clear'd up their reasons , taught'em to relent , And wisely to submit to Government ; Where Liberty being circumscrib'd by rules , The Weak might live with Strong , with Knaves poor Fools . But yet both Ethnic Courts , and even thine , False Israel , pervert the great design : And what a hedge to justice Heaven meant , Is made a Blind to catch the innocent . Iustice ! A reverend and awful sound , But the true substance no where to be found ; A barren theme for mooting Colleges To laugh at , when their disputations cease . And if the Prophets Schools themselves transgress Their own so celebrated principles ; What may we think of Civil Sanhedrims , Where Lucre umpires quarrels , judges crimes ? Trust but a Present to bespeak your Cause , T' engage the Old man's sight , and hide the Laws , The Nasi or the Ab-beth-din will bow , And promise to forswear himself for you . A Treat tack'd to a plausible address , The interest of beloved Friend or Vice , A Great man's favour , that implicit Bribe , A State intrigue , or noisy Baal-rib , ( Beside what Spite , or Ignorance have done , Or Criticism , or Belial's perjur'd Sons ) How many right Proprieters have cast ? How many Names smote with a sudden blast ? How many lives , which justice ought to save , Doom'd to a Gibbet and ignoble Grave , Woose Souls under Heaven's Saphire altar lie , And now for vengeance to th' Almighty cry ? No matter what or where your Trial is , Whether it be in Palestine or Greece : The Urn's a Lottery , and 't is a Bet , Whether the Tau's or Theta's will exceed . Such are the Tenures , that men labour for , Which got expose them but to lose the more . Here turn , my Pen , to meditate upon A not impertinent Digression . Sure there 's another Life : for else , if not , How vastly miserable is their lot , Who through unjust awards are damn'd to die , Or pine away in shame and poverty ? Or how can God his Attributes acquit , Or shew his Love and Iustice infinite And equal to that Might , ( for so 't must be , To make a ballance in the Deity ) Which first gave birth to Adam's family ; Unless a future State shall equalize The differing inequalities of this ; When the Messiah from the Clouds shall break The Sun of righteousness , and undertake To audit and adjust those vast Accounts , To which the reckoning of the World amounts ? Mean time that such unreasonable Powers , Who judge with partiality and force , Might understand how near they are ally'd To Wolves and all the ravening Class beside ! True , some things all men help to constitute Common to them and to the thoughtless Brute . Both draw the same aereal blasts , which blow The same dark flame within their veins does flow . Both to the Earth return , and both from thence Do their obscure originals commence . As some of Assur's Monarchs may have sprung ( When this is true , why should I hold my tongue ? ) From what was once but bare Plebeian dung ; Altho by Matter 's restless circling on The Ordure rose from Close-stool to a Throne : So now where sleep the royal Careasses , The very Dogs lift up the leg and piss . Therefore what specifies the different kind , Makes Man no Beast , is his immortal Mind . The brutish Soul , but sensual , ne're survives The breaking of that body , where it lives : But when the Hull's absorpt , in which it pli●s , It sinks , and true Companion with it dies . Not so the Soul of Man , whose better make Does longer life and nobler Kin bespeak : Whose Understanding with a pier●ing sight Looks through the World , and peeps at Infinite : VVhose Will through no necessity does act , But all free its own desires does direct To this or that , or any new-found Tract . For thus it is distinguish'd from that Cell , Dull cell , in which it sojourns for a while : And when the doors are op'd , to God it flies , And emulateth Angels in its rise . So Fire , when grosser parts with weight fall down , Scarce stops below the Concave of the Moon . But how can these unequal Iudges own This , tho apparent , wide distinction , VVho by their arbitrary carriage seem To think all Iudgment terminates in them ? The Lion dies not thinking of his prey , Nor any account to come ; just so do they . So like they make themselves to Savages ; And while they would be more than Men , are less . Nay , they are faln below the pitch of Beast , VVho dare be such under that specious vest , The robe of God's authority imprest . AS when some weary Traveller has past VII The difficulties of a dismal Waste ; And now expecting a more pleasant course , He finds his way degenerate to worse ; Sees craggy rocks and mountains hang before , Or hears unbridled rivers fiercely roar , While hasty Night spreads from the Western shore . So after many tedious journeys made , VVhere men with others Lives and Fortunes trade , ( Nor could my Rule correct what there was bad ) I hop'd some smoother progress to have had . But all in vain ; such griefs did me dismay , And damp'd the comfort of this next survey , Which to make better ( as I use to do Sometimes ) I went about incognito . I saw a sort of melancholy Folks , Lurking in covert holes or lonesome walks , Whose tatter'd coats and lowering countenance Shew'd them in some afflictive circumstance ; So fraid of humane face or two-leg'd tread , They started , when the leaves but whispered . At length my method led me to a place , To which more privilege appendant was , Either by custom or by strength maintain'd , Where such as they a short Protection gain'd . Here one less coy ask'd me , What sly intent Brought me to trouble their retirement ? No ill attempt upon you , I reply'd , But meerly Curiosity's my guide , A large desire of knowing what is done 'Mong all the gilded objects of the Sun , Which now for several years has toll'd me on Through many a mournful observation , And prompts me further to request of you A true account of this confounding shew . He then compos'd into a pleasing air , Which told what once his charms and graces were , Thus gave his words the wing : We once were Men , and free as others are To choose our conversation any where ; When yet we had no urging cause to shun The barbarous Bailiff or the instant Dun. But as when Summer days and warmth decay , The Summer birds grow silent and give way ; In airy troops they call their fellows forth Fearing the pointed Armies of the North , Then post themselves in rocks and hollow trees , VVhere they endure the Winter's siege and miss The ravage of their freezing enemies : So we , when troubles thicken'd in our Sphere , Thought it our wisest method to retire ; Some to avoid th' inhumane Fiends , that hale Reluctant Captives to a noisome Iail ; Some to decline their clamorous Creditors , That still block up or batter at their doors● All this we undergo , and more than this , For little peccadillo's , or what 's less , For none ; even more than Rhetoric can express . The eloquence of Misery appears Most , when it speaks by silence and by tears . But is it lawful then , said I , to know To what first cause these grievances you owe ? I don 't , return'd the Man , impute this ill To cruelty in God or in his Will. For when he made the aged Void to teem , And out of Nothing all these Something 's came ; Lest clashing they should spoil their happiness , On them peculiar Laws he did impress , The lasting marks of their Creator's care , Which they enacted on their bosoms bear . To Man Reason's this Law , a certain Clue This Labyrinth of things to lead him through ; Which lost or not observ'd , he quickly errs , And hurts himself or Fellow-Passengers . Hence springs our woe , oppress'd by those are great● But void of Reason ( too sure ! we suffer by 't ) . Here 's one , tho of no finer matter made , Nor better Pedigree trac'd to the head ; Yet scorns his Brother , an ignoble Swain , And swells himself for being Gentleman . He thinks he rivals him , and perks too high ; He 'll teach him Manners and his Family : Tho Guards of Angels at that very time Perhaps may condescend to wait on him . Another has observ'd some petty slight ; The Clown's Devoirs were not shap'd out right . This mighty wrong the Courtier does resent , Sure to revenge the want of Complement . The Tradesman thinks his profit is too small , If , others not supprest , he gets not all . The Magistrate hates to be cramp'd with Laws , Or wear such Mittens on his greedy claws . Therefore ( for few transcribe from Solomon ) Pretending Public good , when 't is his own , He taxes people out of all they have Their threaten'd Properties forsooth to save . But if that fails , yet he has other ways : A Plot 's the Statesman's well-known Common-place● A Plot , of which the Father call'd knows least ; But yet which seldom dies , if neatly drest . For when 't has tast●d air , it lives and thrives , And deals in Mercenary Narratives : Till the poor Innocent in this surprize Is almost made a spotless Sacrifice : And tho he scapes , 't is with expence and late , Glad to be banter'd out of his Estate . By such oppressive means as these undone We 're forc'd to tick for bread , then forc'd to run : VVhile others caught from some old Prison grate Are angling for their livings with a Hat ; Or by a tedious Servitude the debt Work out , which this Oppression did beget , Their Family perhaps and tender Sons Sold too , inheriting their Fathers wrongs . But what torments us more than being undone , Is ( oh ! ) our ruin'd reputation , That heap of scandals and pretended lies , VVhich the Oppressor's chiefest engine is , And top of all our weighty miseries . But there 's no help : For strength & power are there , VVhile to our shrieks and plaints men deafer are Than raging Sea to swearing Mariner . Such is the end of all our mighty pains ; This all , that of our labours now remains ! He ended here , and made me praise the dead From all their potent Circumventors freed . But happier they , who never were , to live And see these evils , which us Beings grieve , But can't affect their quiet Negative . If when so many Arguments conspire VIII To moderate Men's labours and desire , There 's any need of one more in the rear : Suppose you 're prosperous , and have that luck T'evade th' Oppressor's gripe , and Tyrants stroke ; Yet what another Monster you provoke ? The Envious man ; than whom no Feature worse Sin e're brought forth , or Satan took to nurse . If but a word drops in another's praise , What stupifying vapours does it raise In him ? But if he sees his Flock increase , Free from the Pastor's fear , Wolves and Disease : Or sees the evening breeze slide o're his grain , And make dry waves upon the bearded plain ; While well-fill'd ears , their gratitude to show , Before the Fanner of the Country bow : This jarrs upon his Soul , which in a fit Draws in it self , and shivers at the sight . As when some hated Object strikes the eye , And entering works by strong Antipathy , The writhen fibres all the Stomach strain , And every cell conceives a qualmy pain : So is he mov'd . His Countenance grows glum , Or else with quick returns does go and come . His eyes look glaz'd and narrow all the while , Seeming important mischief to foretel . The Hag , that has drunk poison at a pap , And dandled many an Imp upon her lap , Can't look more venom'd malice into those , That she bewitches , than his lids disclose . And tho the listless Lubber yawning stands Within his bosom folding up his hands , Nor stirs his present blessings to improve , But pines because more fall not from above ; As if ill-nature were the proper means Appointed to derive us gifts from thence , And make us Darlings of God's Providence : Yet to fulfil his rancour and his spite His mind is brisk , his heavy limbs are light . He plots to pull that jutting fortune down , Which hangs above the level of his own . So vicious is his nature , that if God In golden showers should descend to load And stud with lightening Ingots all his grounds , Comprizing Havilah within their Mounds ; Beside conferring pleasures and renown Answerable to that other mighty boon : Yet still he 'd envy Monarchs and their Power , And be no more contented than before . And were he so advanc'd , and set alone A formal thing upon a lofty throne , Put into cumbering furrs and useless gems , Wrapt up in purple , prest with diadems , Gaz'd at , like Comets in the Country Towns , When all the Greens are fill'd with whispering Clowns● Yet still he 'd envy on , and if he has Sense to conceive Superiour Essences , He 'd envy those Angelic hosts above , That now on Heaven's glassy champain move . And could he but be chang'd to one of them , And yet the canker of his mortal frame With that ethereal nature be the same ; He 'd scorn Creation and its upstart brood To envy what 's eternal , even God. He 'd envy that tremendous Shechinah , Which no pretending mortal can display ; That glorious Throne of purest Diamond , Which glomerated Clouds and Fires surround ; That Canopy , that covers it , of rays And Rainbows interweav'd a thousand ways ; Those f●lgid Ministers of Heaven's Court , That to th' Almighty's service do resort ; Those warlike millions of winged Bands Drawn up , where Michael's flaming Banner stands ; Those Trumpets , and those Songs , that celebrate The Triumphs of their King and all his State. In short , how e're preferr'd , his Envy yet , The eye-sore only chang'd , would be as great . Far better is that Cottager's poor case , VVho from his smothering Hive thrusts out his face Through some kind cranny , which his walls afford Made of the same frail matter with their Lord , To ease and cleanse his lungs , with sweeter air , Of that collected smoke they suck'd in there , And spies six dapp●ed Steeds of some great Peer Scarce govern'd by the brawny Charioteer ; Views the proud Chariot drawn in State about , Proud of its gaudy ornaments without , But prouder of those glistering Sparks within , Which there , like Stars , through Glasses must be seen ; Marks the per● Footmen hanging on the Rails , And all the waiting , cringing Animals ; And then can pull his head into his clay , Nor grudge at all the Pomp , that pass'd that way . So void of reason , void of happiness Is Envy , the old Snake's especial Vice. And yet 't is propagated every where ; No Country from the ugly Spawn is clear . From th' utmost Southern point our Fleet descry'd To Tyre's last Colony o' th' other side , Where e're you choose your dwelling , more or les● It will attend your fortune and success . Your squinting Neighbours they 'll be strange & shie● And then pretend forsooth , that you are high . If e're they can , they 'll lessen your Estate , Your pleasures quash , your worth depreciate . The last ne're fails : for certainly your Name For uncommitted crimes must bear the blame . Some odious pranks are whisper'd up and down , For which you 're often try'd by every one O' th' Gossiping and drinking Gangs in town . These mischiefs do prosperity attend ; And thus at best Men's worldly labours end . Hence therefore may I neither be remiss , To lo●e my life in lounging idleness ; Nor lay out all my time , my strength , and care , Meerly for what 's but vanity and air : But may the ends that I propound , be good , By Heaven commanded , or at least allow'd , And with a fitting industry pursu'd . For then tho Worldly ills should obviate , Or overtake me here ; not stir'd for that , With comfort I may wait the Setting Sun And surer wages of my Days-work done● A PARAPHRASE ON Part of the BOOK OF Ecclesiastes , Expressing the Sense of it , and how it is the Ground of the foregoing POEM . With some few NOTES . CHAP. I. 1. THE [ 1 Satyrical ] Words of 2 Koheleth [ or 2 Solomon ] , the Son [ 3 and true Successor in Poetry ] of [ 4 that ] David , [ who was ] 4 King in Ierusalem . 2. O 5 vanity of vanities ! ( saith Koheleth ) O 5 vanity of vanities ! All [ that this World contains ] is [ but ] 5 vanity [ 5 lying and deceitful , making great promises of true Happiness , but in reality being 5 empty and fleeting as a vapour . ] 3. What 6 profit [ then ] hath Man of all his [ 7 eager , 7 boundless ] 7 labour , 7 which he taketh ● meerly for these present things ] under the Sun [ without any great regard to those of the future World ] ? 4. [ For , in the first place , he is not capable of enjoying long these fruits of his labours ; since still in course ] one Generation 8 returns [ to the Earth ] , and another cometh [ into their room ] ; [ nay , ] and the Earth [ it self ] abides [ but ] for a [ certain , tho ] 9 unknown time . 5. [ And lest Mankind should forget this return to the ground , from whence they originally came , the like return to the place of setting out is exemplified and to be seen in other things . ] The Sun also ariseth , and the Sun goeth down , and hasteth to the place where he arose . 6. The 10 Wind [ too ] 10 goeth toward the South , and turneth about unto the North : it whirleth about continually , and the Wind returneth again according to its circuits . 7. [ And so again ] all the Rivers run into the Sea , [ and ] yet the Sea is not full : [ for it refunds them , either through subterraneous veins and springs , or by the mediation of vapours and clouds , to chanels again . And thus ] unto the place from whence the Rivers come , thither they return again . 8. [ But granting Man were longer-lived , than indeed he is ; yet still , in the second place , there is but little Satisfaction to be had from those worldly enjoyments he so much contends for . For ] all things are full of 11 labour [ ing and 11 weakness , and altogether 11 unable to perform those promises of felicity , which they make him . This is so true , that ] man cannot utter [ or sufficiently express ] it : the Eye is not satisfied with seeing , nor the Ear filled with hearing , [ nor can any of our other Faculties acquiesce in what they meet with here as fully adequate to their desires and capacity . ] 9. [ This is the more evident , because there scarce remains any thing more to be tryed in hopes of Satisfaction , than what the World hath had experience of already . ] The thing that hath been , is [ the same with ] that which shall be : and that which is done , is [ as much as ] that which shall be done : and there is no new thing under the Sun. 10. [ If any man questions this , let him think , whether he can find any considerable instance to the contrary . ] Is there any thing , whereof it may be said , see , this is new ? [ No : whatever enjoyment is mentioned , material to our Satisfaction , ] it hath been already of old time , which was before us . 11. [ Indeed because Mankind hath hitherto been disappointed in all the experiments made ; therefore they are in great measure apt to be forgotten again , and ] there is [ little or ] no remembrance of [ those ] former things ; neither [ for the same reason ] shall there be any remembrance of [ many ] things that are to come , with those that shall come after [ them . But then this is no argument , that they never were : it only proves , ( as I said ) that men were disappointed upon their tryal of them , and found nothing that merited a Testimony to be left upon record ] . 12. [ 12 Thirdly , What I say upon this Subject deserves the more credit , because ] I Koheleth was [ that ] King over Israel in Ierusalem [ s● justly famed for Greatness and Knowledge , conferred by the Divine bounty in an extraordinary manner upon me , above all Mankind ] . 13. [ Nor had I these advantages of knowing the truth of this matter only ; but I added industry and observation also , ] and I gave my heart to seek and search out by [ my ] knowledge concerning all things , that are done under Heaven ( [ for ] this sore travel hath God given to the Sons of Man , to be 1● exercised [ or 13 humbled ] with it , [ viz. that they cannot know things by intuition , as purer Beings do , but must find them out , the best of them all , by indagation and study ] ) . 14. [ And now ] I have seen [ and considered ] all the works [ of men ] that are done [ and terminate in things ] under the Sun ; [ my Iudgment is against them , ] and [ I must say ] behold all is Vanity and 14 vexation of Spirit . 15. [ There 's no help in this case : for ] that which is oblique , [ and leads us beside the ends , that we aim at , ] cannot be rectified : and that which is defective [ in those ends , which we do obtain , is so much , that it ] cannot be numbered . 16. [ I confess , at first I was something surprized at this my self , and ] I communed with mine own heart , saying , Lo , I am come to great estate , and [ that it might sit the more usefully and becomingly upon me ] have gotten more Knowledge than all they that have been before me in Ierusalem : yea , my heart hath had great experience in Understanding and Knowledge . 17. [ For improvement in this hath been in great measure my business , ever since God upon my petition qualified me with Iudgment and other faculties capable of it ; ] and I gave my heart to understand [ what is properly called ] Knowledge , [ nay , ] and to know [ all that too , which usurps the same name , but is in truth rather ] Madness and Folly. [ And now is all this nothing ? But here , alas , ] I perceived , that [ not only ] this [ unnecessary Greatness ( tho I had Understanding to govern it and make the best of it ) was Vanity ; but even that Knowledge it self ] also is [ tinctured with it , and often begets ] vexation of Spirit . 18. For in much ●● Knowledge is much disturb●●ce of mind [ not only at the vulgar follies of Mankind , but even at the nauseous formalities and false reasonings of those , that pretend to advance Learning ] : and he that increaseth Knowledge , increaseth [ a ] sorrow [ - ful prospect ] . CHAP. II. 1. [ Fourthly , Lest those that have fixed their thoughts upon the enjoyments of this life , should not be content with so general a Testimony , I made a particular scrutiny into the principal of them . And first I made experiment of that kind of enjoyment , which consists in Iollity : ] I said in my heart , Go to now , I will prove thee with Mirth ; therefore enjoy what is 6 proper [ to that end ] . And [ when I had done so , ] behold , this also was Vanity . 2. I said of Laughter [ and the ludicrous way of creating it , jesting , dancing , sporting , &c. ] It is [ but a transcript of the wry faces , freakish talk , and antick gesticulations of ] mad [ folks ] : and of Mirth , What [ great matter ] doth it [ tend to ? What inchantment is it , that makes men throw away their time and opportunities of better things upon such extravagance ] ? 3. [ Then , being thus disappointed of true happiness here , ] I sought in mine heart to give my self unto 27 Wine , [ and 27 drunkenness , so much in fashion ] , ( 18 and my heart led me according to [ its ] knowledge [ and sagacity the most advantagious way to it , ] ) and to lay hold on folly [ ( for so I must now call it ) ] , till I might see whether this was that Good for the Sons of Men , which they should do under the Heaven all the days of their life . [ But here I met with a much greater disappointment still ; instead of pleasure misery , so great and confounding , that I hate to think or say any more of it , but withal so visible , that I need not . ] . 4. [ Therefore in the next place , to mention but one particular more , but that of a large extent and much juster pretensions to Happiness , I made ● large tryal of Magnificence , and State , and Riches , &c. For ] I made me great Works : I builded me Houses : I planted me Vineyards , [ which indeed I ought to have mentioned before ; because they supplied me in the experiment of Wine ] : 5. I made me Gardens and Orchards ; and I planted trees in them of all kind of fruits : 6. I made me Pools [ and other conveniences ] of water , to [ better my prospect , and encrease my state , as well as to ] water therewith the Wood , that bringeth forth trees , [ and the Flowers , &c. ] : 7. I got me Servants and Maidens , and had Servants born in my house● also I had great possessions of great and small Cattel , above all that were in Ierusalem before me : 8. I gathered me also Silver and Gold , and the peculiar treasure of Kings and of the Provinces● I got me Men-singers , and Women-singers , and the delights of the Sons of Men , as 19 Musical Instruments , and that of all sorts . 9. So I was great , and increased more than all that were before me in Ierusalem ( [ for beside other advantages , which I had above them , I had this ] also , [ that ] my Knowledge 20 assisted me ) : 10. And whatsoever mine eyes desired I kept not ●tom them ; I withheld not mine heart from any joy . [ At last I had some pleasure indeed to see all my projects effected : ] for my heart rejoiced in [ the finishing of ] all my labour , [ as is usual for men to do in the most useless , insipid things ] : but this [ alas ] was my portion [ the poor reward ] of all my labour . 11. Then [ I began to consider further , and ] I looked on all the Works , that my hands had wrought ; and on all the labour , that I had laboured to do : and behold all was Vanity and vexation of Spirit [ bringing cares upon me , and exposing me to envy and danger ] ; and there was no [ true ] profit under the Sun [ in these superfluous in●tances of Greatness , the meer effects of pride , or luxury , or curiosity at best ] . 12. And [ moreover when ] I turned my self to behold Wisdom [ and useful Knowledge ] , and [ to compare it with the ] Madness and Folly [ of the World ] ( for [ who can do this better than I ? Or ] what can the man do that cometh after the King ? [ Nothing , but ] that which hath been already done ) : 13. Then I saw [ quickly ] that Wisdom excelleth Folly , as far as Light excelleth Darkness . 14. [ For ] the Wise man's eyes are in his head , [ he sees before him into the distant future State , and accordingly propounds such ends , as are conducive to his happiness in it ; ] but the Fool [ and only he ] walketh in darkness , [ and as it were groping out his way lays hold of these things , that are next him . This is the true difference between them ; for as to other things , and particularly their death , their circumstances are much the same ; ] and I my self perceived , that one event happeneth to them all . 15. And [ therefore with good reason ] I [ put this Question to my self , and ] said in my heart , As it happeneth to the Fool , so it happeneth even to me ; and why was I then more wise ? [ It cannot be upon the score of these present objects of Sense , which the Fool is capable of enjoying as long as I. So that ] then I [ concluded and ] said [ again ] in my heart , That this [ violent pursuit after Wealth and Pleasure ] is even Vanity , [ and either the effect of Foolishness , or an abuse of Knowledge , which is given for greater purposes ] . 16. [ If it be said , that these great Works , which I have made , and that Grandeur I have brought my self to , will immortalize my Name in History , and make me famous for Wisdom and Contrivance , and by that sufficiently recompence me for all my pains and care ; upon examination I fear it will be found otherwise . ] For there is no remembrance of the Wise [ propagated ] 21 to [ future ] unknown ages more than of the Fool ; seeing that which now is , in the days to come shall be forgotten ; [ either for want , or by the death , or through the unfaithfulness of History : ] and [ therefore now ] how dieth the wise man ? as the Fool : [ he hath no pre-eminence over him in this neither . ] 17. Therefore I [ even ] hated life , because the work that is wrought under the Sun , is grievous unto me : for all is Vanity and vexation of Spirit . 18. Yea , [ for a greater reason still ] I hated all my labour , which I had taken under the Sun ; because I should leave it unto the man , that shall be after me . 19. And who knoweth , whether he shall be a wise man or a fool ? [ A fool most probably ; since the number of such exceeds the contrary . However in a succession of Heirs it must pass through the hands of many . Therefore whether my circumstances and the Fool 's , as to the forementioned instances of present Sense and future Name be different , or no ; ] yet shall he [ succeed me and ] have rule over all my labour , wherein I have laboured , and wherein I have shewed my self wise [ in respect of things ] under the Sun , This is also [ a ] Vanity , [ which affects these products of worldly labours ] . 20. Therefore I went about to cause my heart to dispair of all the labour , which I took under the Sun. 21. For there is a man , whose labour is [ done ] with understanding , and knowledge , and 22 success ; yet to a man , that hath not laboured therein , shall he leave it for his portion . This [ I say ] also is vanity and a great evil [ indeed ] . 22. [ But it is the greater , because there is nothing to ballance all these evils and disappointments . ] For what hath Man of all his [ excessive ] labour , and of the vexation of his heart , wherein he hath laboured [ for a fancied Felicity ] under the Sun ? 23. [ Instead of acquiring any great matters , he loseth that good , which he might enjoy here : ] for all his days are sorrows , and his business grief ; yea , his heart taketh not rest in the night . This is even [ a double ] vanity . 24. 23 Is it not [ more ] convenient for a man , that he should [ moderately ] eat and drink , and that he should make his Soul enjoy [ some ] good , [ so much as is truly so , ] in his [ regular and reasonable ] labour ? [ But ] this also I [ considered , and ] saw , that it was from the hand of God. 25. For who can eat , or who can hasten hereunto 24 without him ? 26. For [ it is ] he giveth to a man that is good in his sight , [ true ] wisdom , and knowledge , and joy : but to the sinner he giveth travel , to gather , and to heap up , that he may give to him that is good before God. [ In short ] this [ whole experiment ] is also [ ( for I must repeat it ) ] Vanity and vexation of Spirit . CHAP. III. 1. [ A fifth argument against mens toiling so intensely for the things of this world is the uncertainty of them . For ] to every thing there is [ but ] a 25 Season , and [ but ] a 26 time to every purpose under the Heaven , [ wherein they can be either obtained , or kept . So that men either get nothing by such labours , or but that which is liable to be taken away again in a little space ] . 2. [ For which way ever we turn our eyes , the revolution of contrary Seasons is visible . There is ] a time to be born , and [ soon after ] a [ nother ] time to die : a time to plant , and a [ nother ] time to pluck up that which is planted : 3. A time for killing [ and mortality ] , and [ not always ] a time for ●ealing [ the wounds of Sword or Accident ] : a time to break down , and [ not always ] a time to build up : 4. A time to weep , and [ not always ] a time to laugh ; [ or ( which is the same ) ] a time to mourn [ under the sense of affliction ] , and [ not always ] a time to dance : 5. A time [ for foolish or vicious folks ] to throw away 27 precious stones , and [ not always ] a time to gather [ these ] stones together : a time to embrace , and a [ nother ] time to refrain from embracing : 6. A time to get , and a [ nother ] time to lose [ again ] ; [ and so ] a time [ much of the same nature ] to keep , and a [ nother ] time [ when men are forced ] to cast away , [ and part with what they have ] : 7. A time to 28 rent [ cloaths for the death of Relations or Friends ] , and a [ nother ] time to sew [ them up , till some fresh occasion tears the seam again ] : a time to keep silence , and [ not always ] a time to speak , [ however your industry or your judgment have qualified you for it ] . 8. A time to love , and a [ nother ] time to hate : a time of war , and [ not always ] a time of peace . 9. What profit [ then , at least what lasting profit ] hath he that worketh , in that wherein he laboureth ? 10. [ For ] I have seen the travel , which God hath given to the Sons of Men , to be exercised in it : 11. [ And I believe , ] he hath made every thing beautiful in his time [ ; and that this variety of Seasons and events makes an admirable Scheme of Providence ] : [ but then ] he hath also 29 given them an 29 unknown continuance [ and unknown vicissitudes ] , so that no man can find out the work that God hath made , from the beginning to the end [ ; no man can comprehend the method of Providence at present , or know either when the successful season for labours will come , or when it is come , how long it will stay and permit him to enjoy the fruits of them ] . 12. [ Therefore ] I am sensible there is no good in them , but [ when they agree with the measures of our duty ( for such labours will be recompenced hereafter , however they speed here ) , and tend to enable a man ] to be chearful [ in God's service ] ● and to do good in his life : 13. And also that [ to this end ] every man [ according to his condition ] should eat and drink [ with discretion so much as is sufficient for this purpose ] , and enjoy good , [ that is , what is proper for him , content at least ] in all his labour . [ For ] this is the gift of God. 14. [ And ] I know , [ as I said before , ] that whatsoever God doth , it is for an unknown time : nothing can be put to it , nor any thing taken from it [ ; the Seasons cannot be lengthened , or shortened , or any way accommodated to our design , but just as he pleases ] . And this God doth , that men should fear before him , [ and by promoting his glory strive to attain to that better State , where the History of the World will be exposed to view , and all its intricate varieties explained ] . 15. [ This is that , which he doth , and always hath aimed at : ] that which hath been , is now ; and that which is to be , hath already been ; and God [ still ] seeketh the [ same ] 3● thing pursued . 16. But moreover [ beside the changeable nature of things , in the sixth place , there is such an unequal administration of Iustice ; that a man can scarce be secure of any external possession , nor even of his life it self : which is no inconsiderable objection against those labours , which are levelled only at such things , as are to be enjoyed in this life , and may by this injustice one time or other be ravished from the Owner . For ] I have seen under the Sun the place of Iudgment , that wickedness is there ; and the place of righteousness , that iniquity is there . 17. [ Upon which I immediately fell into such meditation as this : ] I said in mine heart ; [ Surely ] God will judge the righteous and the wicked : for 31 then will be a time for every purpose and for every work [ to be examined over again , to the punishment of evil Magistrates , and the recompence of those that have suffered under them ; without which the Divine justice it self can scarce be impartial and perfect ] . 18. I said [ also ] in mine heart concerning the es●ate of the Sons of men [ ; Oh ] , that God would manifest to them , and that they might see , that they themselves are [ like ] beasts ! 19. For that which befalleth the Sons of men [ in general ] , befalleth beasts , even one thing befalleth them : as the one dieth , so dieth the other ; yea , they have all one breath : so that a man hath no pre-eminence [ in this ] above a beast : for all is vanity . 20. All go unto one place ; all are of the dust , and all return to the dust [ again ] . 21. [ But wicked Iudges more especially resemble beasts ; they are beasts even in that , which chiefly differences the two Species . For ] who [ among them ] knoweth [ or considereth ] the Spirit of Man , that goeth upward , and the Spirit of the Beast , that goeth downward to the Earth ? [ They act not , as if their Souls were immortal , or as if they expected any Iudgment after their own . ] 22. Wherefore I perceive that there is nothing better than that a man should [ propound good ends to himself , and then ] rejoice in [ the integrity of his de●igns , and in the lawful fruition of that issue of ] his works , [ which God gives them , whatever it is , without eagerness and solicitude for more ] ; for that is his portion [ here , and a portion that must be taken now or not at all too ] ● for who shall bring him [ back after death ] to see what shall be after him , [ or give him any more opportunities ] ? CHAP. IV. 1. So [ leaving this argument ] I returned and considered [ another , being the seventh against men's indefatigable moiling for the things of this World , taken from ] all [ those other ] Oppressions that are done under the Sun , and [ proceed not only from perverted justice in the place of judgment , but from the pride , covetousness , ill-nature , or revenge of those in general , that have power , subtilty , or wealth enough to circumvent and crush their Neighbours . This is a grievous evil indeed , oft bereaves men of all their dearly earned gains , and at last leaves them in a forlorn condition , as I my self with a great deal of horrour observed . For ] behold , the tears of such as were oppressed , and they had no [ t so much as a ] Comforter : and [ the reason was , ] on the side of their Oppressors there was power , and [ therefore ] they had no [ one durst be their ] Comforter . 2. Wherefore I praised the Dead , which are already dead , more than the Living which are yet alive . 3. Yea , better is he than both they , which hath not yet been , who hath not seen the evil work that is done under the Sun. 4. Again , [ in the last place , ] I considered all travel and [ even ] every ●2 right [ and 32 successful ] work , [ which as far as is possible , escapes the forementioned disappointments and chances ; ] that for this a man is envied of his Neighbour , [ and thereby is forced to conflict with many contumelies and disturbances ] . This is also Vanity and vexation of Spirit . 5. [ This is true , tho it be unreasonable ; tho ] the [ envious ] Fool [ perhaps ] foldeth his hands together , and eateth his own flesh , [ pining away for what he has not , but not stirring to obtain that which he so much admires and therefore envies in others ] : 6. [ And tho , to allow him his idleness , what he already hath , even ] a handful is better with quietness [ of mind ] , than both the hands full with the 33 labour and vexation of [ his ] Spirit [ : I say , notwithstanding this , envy is the fate of the best of Worldly labours ] . NOTES On the foregoing PARAPHRASE . 1. R. Iarchi upon this place says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally signifies words of reproof , that is , of the nature of a Satyr . But whether this be true or no ; the matter of this book , and especially of that part which I am concerned in , will admit the Epithet . 2. Tho both the Seventy and our English Version take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an Appellative name , and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , of the Preacher ; yet I do not believe this to be a true account of the word . First , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signify , to preach , but , to assemble a Congregation together , &c. Secondly , it is a thing I suppose not practised , in the Title of a book to express the Author , not by his name , but by some attribute or property ; unless it be in a buffoonish way , or when an Author desires to be concealed . Thirdly , if ever in other cases it is or may be used , yet certainly the attribute or quality substituted into the room of the Author 's proper name ought to be the most eminent one belonging to him , and so peculiar to him too , as in this case to distinguish him at least from the other Writers of the Bible . But if this rule be observed , Solomon can by no means be here called the Preacher . For in the History of him he is celebrated for his wealth , his knowledge , his Proverbs , &c. but scarce for his Preaching . Or however , granting that he may in some sense be called a Preacher , this cannot distinguish him from many of the other Prophets , who preached more properly and frequently , than he did ; it being the very business they were sent for , to admonish the people , either of their duty , or the punishments due to their disobedience . Fourthly , if it be a Common word , it must be a Participle , and agree with some Substantive . This they say is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such thing understood : and so the sentence filled up runs thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now what a monstrous arbitrary Ellipsis is this ? No common mode of speaking , no scope of an Author , no necessity of the sentence determine these to be the words suppressed , any more than many others , that might be inserted . 'T is true Vatablus pretends custom for the understanding of these words : and to this purpose he says , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9. 23. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 13. 39. But to this I answer , that more liberty may be taken in the body of a History , where the series of the Story will assist the Reader , than in the Title of a book , which is connected to nothing , and ought to be the plainest thing imaginable . Beside if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood in one place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another , this is no authority for making both these words and one more to be understood all in one place . But further , what if neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood at all in the forementioned Texts ? I am apt to believe they are not . For as to the first quotation [ Dan. 9. 23. ] , it is common in all Languages to use the Abstract for the Concrete . And therefore Daniel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Delight , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , delighted in : just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 50. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 13. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same book , ch . 2. v. 7. & ch . 3. v. 5. that is in short , just as Titus is called by Suetonius Amor ac deliciae generis humani . As to the other [ 2 Sam. 13. 39. ] , 1. If the Verb be taken transitively , as the nature of the Conjugation Piel requires ; then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , David's Wife , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Absalom's Mother , must be implied in the Feminine Gender here ; and the sense will be , And she , David's Wife , the Mother of Absalom , by her frequent importunities made David long to go forth to Absalom . Kim●hi says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this was A. ben Ezra's opinion . And the truth is , this mode of expressing a Wife or Mother by a Feminine Verb without putting down either of those words themselves , is neither unusual nor unnatural . Numb . 26. 59. it is said , And the name of Amram's Wife was Iochebed , the Daughter of Levi , whom she bare [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to Levi in Egypt , i. e. whom Levi's Wife , Iochebed's Mother bare . For who else should bear her ; tho nothing be said of Levi's Wife or Iochebed's Mother before ? And 1 Kings 1. 6. And he also was a very goodly man : and she bare [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] him after Absalom , i. e. his Mother , one of David's Wives bare him . So here , And she made King David long to go forth unto Absalom , &c. i. e. she who might be supposed to have the most interest in David and concern for Absalom , as being Wife to the one and Mother to the other . 2. If the Verb be taken intransitively according to the opinion of some ( tho by the way the Masorethical Note on this place does not at all confirm it , as is pretended . For it only says , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found but twice , and in different significations : and I think to cease , as it denotes , Gen. 24. 19. and to make to long , are significations different enough . But granting that the Verb be taken intransitively ) then there is an Enallage of the Gender indeed , but nothing understood ; and so the words will be construed thus , And King David [ not , the Soul of King David ] longed to go forth to Absalom , &c. The reason of this perhaps may be to denote the effeminate tenderness of David's heart , that was quickly moved : just as on the contrary the Masculine Verb joined to a Nominative of the Feminine Gender in that Iudg. 21.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may imply an immodesty or boldness in the Daughters of Shiloh above their Sex , who durst come out to dance so publickly , &c. in that Esth. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify , that respect and submission to a Husband is the most heroical Vertue in Womankind : and in that 2 Kings 3. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote the Manhood used in War. But whether this reason hold or no , it is most certain that this kind of Enallage is common : as is plain particularly from this book of Ecclessiastes , ch . 7. v. 8. ch . 8. v. 11. ch . 10. v. 15. ch . 12. v. 4. &c. So that in short , Vatablus's quotations not at all invalidating what I have said , I take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one of Solomon's Proper Names , of the same form with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezr. 2. 55 , 57. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 7. 8. I know there lies an Objection against this opinion too , viz. that ch . 7. v. 27. of this book it is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Verb of the Feminine Gender . But to this I reply , 1. That this is but a single instance : for in all other places it hath a Masculine Syntax . Now should an opinion be built upon this one place , or on all the rest ? 2. We have seen above , that the Enallage of the Gender of a Verb is no very strange thing . 3. It is most probable , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is misplaced , and that it should be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For tho Proper Names do not so generally admit of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; yet sometimes they do : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iosh. 1. 12. &c. And thus it is ch . 12. v. 8. of this book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I must add here , that tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not well translated , the Preacher ; yet I have retained , Ecclesiastes , as the name of this book , because it is best known by it . 3. I here suppose this Title to be prefixed not by Solomon himself , but by Ezra and his Assistants , who not only collected the History of the Patriarchal and Iewish Churches , and methodized the Prophecies and other Holy Writings of the Old Testament ; but also gave the books , which constitute that Canon of Scripture , their several Titles . So that it is as much , as if it it had been said , These are Words , which we Ezra and the rest of the Great Synagogue have found to be Koheleth's the Son of David , &c. and therefore have put them into the Holy Canon . For this reason , it coming from anothers and not from Solomon's own hand , I have represented it to his praise and advantage . 4. These words , King in Ierusalem , in strictness perhaps ought to be referred to Koheleth or Solomon ; yet they may too be allowed to relate to the next preceding word , i. e. David , for these reasons . First , because David was the first that entirely conquered Ierusalem , and made it the Seat of his Kingdom , and therefore seems most properly to claim this Title . Secondly , because Solomon was born to David ● when he was King in Ierusalem ; and therefore this may be added to distinguish him from those Sons , that were born to David , when he was only King in Hebron . Thiraly , because whatever is to be said of Solomon as King in Ierusalem may be more pertinently brought in at v. 12. of this Chapter : and therefore since David's memory may be a little more emphatically celebrated here without wrong to his Son , it can be no great fault to do it . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems sometimes to imply a notion of Lying or Deceitfulness ; and so it is used as synonomous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Lie ; as , Ps. 62. 9. and Prov. 31. 30. Sometimes again it seems to import want either of Solidity or Duration , that is , something of the nature of a Vapour . Thus the Psalmist speaking of Man's days and his age , says , He is altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vanity , Psal. 39. 5. which St. Iames expresses by saying , Our life is even a vapour , that appeareth for a little time , Iam. 4. 14. And that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prov. 21. 6. is a vapour driven to and fro , an empty design that wicked men practise upon one another . And so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack signify a Vapour or Breath . I have taken in both these thoughts , which together perhaps give the full signification of the word , and are very proper here : for Worldly things are deceitful , because ( tho they appear taking ) they are neither substantial nor durable . 6. The Verb , from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived , in those Conjugations , in which it is used in the B●ble , is , to leave or be lef● ; and thence it comes to be , to abound ; and thence again it rises higher , and signifies to excel in general , &c. and from any of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may receive a not impertinent interpretation . But among the Syrians we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Conjugation Peal , denoting , to gain or obtain ; as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 8. 36. and methinks this lets us the most directly into a true signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the English Version turns well by the word , profit . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always labour in an illimited sense ; but very often only labour , that is culpable . So it is used twice in Hab. 1. for v. 3. it is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and v. 13. it is what God cannot look upon . And so it must be used here . For there is a labour , which is not only lawful , but our duty , and ( howe're it succeeds here ) certainly profitable too : as , when men in sincerity propound good ends to their labours , the manifestation of God's glory , the improvement of their own Souls by vertue and knowledge , or the obtaining such circumstances as may enable them to serve God cheerfully , to provide conveniently for their Families , decently to discharge that share of public business which belongs to their Station , and upon occasion readily to relieve those that want : and when these ends are prosecuted with resignation to God and dependance upon him for success , with such strict justice as shall in no regard trespass upon any other man , and with such moderation as consists with that duty we owe to our selves too . The labour therefore intended here must be the labour of them , that propound wrong ends , the humouring their covetous inclination , or procuring an opportunity to gratify their lust , or luxury , or pride , or levity , or the like ; and then prosecute these ends by vertue of their own strength or policy without any sense of God or his Providence , not distinguishing between Right and Wrong , nor sparing perhaps themselves in some instances much more than their Neighbours . In short , it is the labour of one that is meerly a Creature of this World , and looks no further . For this produces no true profit or advantage . 8. I have rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , returns , not , goes , as in the English. First because the Hebrews having no Compound Verbs , the Simple stand for the Compound too , when their Construction or the circumstances of the Sentence require . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only , ivit , but , adivit , abivit , exivit , praeivit , rediit , &c. And thus it signifies to return in that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 16. 7. Secondly , tho it be common I suppose in all Languages to say men that are dead , are gone ; because the phrase is intelligible enough without adding any more ; yet in truth it is a defective saying ; since of necessity some place must be understood , to which they go . This defect we cannot better fill up than by observing Solomon's own mode of speaking , ch . 3. v. 20. where he says , All go unto one place ; i. e. the Dust or the Earth . Now , as he says there , since all are of the dust , all return to the dust ; their going is properly a returning . Thirdly , without this sense of the word the following Simile's of the Sun , and the Wind , and the Rivers , returning to the same place again , are not very proper . 9. After all the various accounts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it in truth signifies a duration or time , whose length is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hid from us , of which we know , either not the beginning , or not the end , or perhaps neither . Thus , with respect to time past , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 22. 15. is that way , which wicked men have troden time out of mind : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Land-mark , that hath stood for immemorial time . With respect to future time , many of the Iewish Statutes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were to continue to that unknown period , when Christ should abolish them : Samuel was brought to the House of the Lord to abide there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for that unknown time he was to live , 1 Sam. 1. 22. and Ex. 21. 6. the Servant there was to serve his Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. till his Master should please to manumit him , or it may be till his Master died , or till he died himself , or till the next Iubile , if that came first ; which was an unknown term of Servitude . And with respect to both , Abraham calls God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 21.33 . A God , of whose beginning or end he knew nothing ; which , tho in strictness it does not express eternity , yet might serve for it in those simple and less Philosophical ages ; or however in Abraham's judgment was enough to distinguish him from the false Gods ; from that host of them in the Heavens , the Sun , Moon , and Stars , of whose Creation Abraham could not be ignorant ; and from those Idols , whose beginning was known , or at least whose end might by an easie experiment . This signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have pitched upon , First , because this place requires it . For it is not true , that the Earth abideth to Eternity . Secondly , because ( as appears from the foregoing instances ) it may easily be accommodated to all other places , where this word is used . Thirdly , because it removes that insufferable uncertainty of signification , which Lexicographers have put upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making it sometimes to denote infinite duration , and sometimes the quite co●trary , that which is not infinite ; sometimes eternity , and sometimes again no more than the span of human life . For at this rate , if one and the same word may signify two contraries , Language serves not to inform , but to amuse or seduce us . Fourthly , because it flows naturally from the Root , which signifies , to hide . 10. There are not a few , that make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the front of this Verse , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows presently after , to agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Verse : and then the sense is , That the Sun goes to the Southern Tropic , and returns to the Northern . But the other opinion , which makes those words to agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is much to be preferred . First , because in the preceding Verse he hath compleatly said as much of the Sun , as he had occasion for . Secondly , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of this Verse seem only to be a repetition of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning , to denote the restlesness and inconstancy of the motion of the Wind : and yet they evidently agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 11. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those two or three other places , where it occurs , signifies weary or tired out : but here by a Metonymy it must signify that quality , which is the effect of weariness , i. e. weak and unable to do those things for us , which men expect from them , deficient and not capable of satisfying us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aben Ezra explains it . For , first , this interpretation is most agreeable to the design of the place ; and is perhaps more properly premised to the instances following , [ The Eye is not satisfied with seeing , nor the Ear filled with hearing ] than any other that can be named . Secondly , as to our English Version particularly , which renders the word , full of labour , that signification is no where to be found . Thirdly , neither in this place is it true . For all things are not full of labour : there are such things as idleness , and luxury , and pleasure , which tho men may labour to obtain , yet are not called labour themselves ; tho the means in the way to them may be full of labour , yet they are not said to be so . But these and all other Worldly things may be said to be impotent and unable to give the satisfaction looked for . 12. It must be noted here , that many do make Solomon from this place to the end of the first half of the Book , to dispute in order against four things , that principally put in their claim to Blessedness and the title of Chief good , viz. Knowledge , Pleasure , Power , and Riches ; and tell us , that from this 12th Verse to the end of this Chapter , is the Section levelled against the first of these , and that therefore it relates all of it and only to Knowledge . But from these men I crave leave to dissent ; First , because this method I am almost confident cannot be made out without a great deal of force to the Text. Secondly , I cannot imagine Solomon intended directly to dispute against Knowledge ; unless I could be perswaded too , that by having too much of it he was grown mad ( as was once fancied of St. Paul ) . For this is our chief fence and remedy against the Vanities of this World : this both teaches us how to obtain the felicities of that to come , and makes us more capable recipients of them : and this is that , which Solomon himself elsewhere so highly magnifies , which he bids us incline our ear to , apply our heart to , cry after , lift up our voice for , seek as silver , and search for as hid treasure , &c. Thirdly , he speaks plainly of all things done under the Sun ; that he had sought and searched into them ; and that he had found them all to be Vanity . I take this Section therefore to be a general Testimony of Solomon's concerning Worldly acquests , which he premises here to a more particular one that follows in the next Chapter , and in which he is so universal and earnest , that he is ready indeed to fall upon Knowledge it self , telling us , that even it can hardly be excepted , but has a tincture of Vanity too , since it is often not only prostituted to evil and Worldly ends , but even the best of it attended with some trouble and disappointments : but I cannot think he designed to make Knowledge the direct object of any part of his Satyr . 13. I have put down two significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not knowing indeed which to prefer . For , first , both have good reasons on their side . The first , to be exercised with it , is abetted by several Versions and Commentators , particularly Rashi , who expounds it by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by its relation to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sentence ; and by the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Syrians , who it is likely had it from the Hebrews . And therefore it is remarkable , that as the Septuagint turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so Luk. 10.40 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turn'd by the Syriac Testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The other signification also , to be humbled with it , has the Suffrages of many , and ( which is more , ) the use of the word in Scripture I believe for it too . Thus I doubt not but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hos. 5. 5. ought to be transl●ted , And the pride of Israel shall be humbled before him , i. e. in the presence of that Lord , whom they in the former Verse did not know or had rejected . For not only the most Translations understand it so ; but the scope of the place requires this sense . Secondly , both have the same tendency . For they that interpret the word of being exercised and employed , yet mean such business as is attended with much trouble , which to be sure must tend to deject and humble folks . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath four several accounts to be given of it . First , some make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so interpret it thoughtfulness of Spirit ; which perhaps is that , which the Seventy call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that carefulness of Soul , when men beforehand choose and consult about their affairs . Secondly , some again deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and translate it , breaking of Spirit ; as the Author of the Targum does , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thirdly , others derive its signification from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and construe it , eating or preying upon the Spirit , The Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and our English , vexation of Spirit seem to include all these . Fourthly , but there , are others that alter the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taking it to denote , the wind or air ; and so make the sense , feeding upon air . And the truth is , this is very natural and most certainly a Iewish phrase . Hos. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim feedeth on wind , and followeth after the East-wind . But because none of these are very distant from the design of the Author , I have kept to the English Version in the Paraphrase ; and in the Poem , where I had occasion to touch upon these words at all , I have taken that sense of them , which first came to my thoughts . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes Wisdom , i. e. Knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly so called : But here it should rather be turned , Knowledge in general . First , because v. 13 , 17. it seems to be Speculation about the natures of things and opinions of Mankind . Secondly , because both here and v. 16. it is used as Synonomous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is Knowledge in general . Thirdly , because it is false , that in much Wisdom or Prudence there is much grief . No man ever receives grief or trouble by the wise choice of good ends , and proper means leading to them . But of Knowledge not thus limited it is true , that there is a great deal of trouble both in getting and keeping it ; altho it be true also , that men may be sufficiently recompensed for this trouble by the advantages , which their intellectual faculties and their Vertue are capable of receiving from this attainment . 16. This is a common signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as , for instance , in that trite phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Do what seemeth good or proper in your eyes . 17. This place must be understood of drunkenness ; First , because the expression imports as much . For according to the true Grammatical construction of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , to extend my flesh with wine ; by which no moderate quantity can be meant . Secondly , otherwise this had been no new Experiment . For without doubt this great King of Israel had tasted a glass of Wine with moderation often enough before this . 18. This Parenth●sis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi S. Iarchi expounds thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho my body was extended with wine , yet my mind as it were rolled it self about , i. e. exercised it s●lf in wisdom , &c. And this exposition I suppose may proceed from the more modern acceptation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to accustom or use ones self to any thing . But no such signification of the word appears to have been known in the Scripture times . Our English Translation is a kin to this ; if not something worse . For how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes to signify , acquainting ; or how Solomon could be said to get acquaintance with wisdom ( by which I suppose is meant improving himself in it ) , when he was given up to drinking and excess ; are things not easie to be comprehended . Aben Ezra says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Participle of a Transitive Verb , whose Accusative is wanting , but is thus to be supplied by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and my heart conducted its words with wisdom . But this is a precarious Ellipsis , and not pertinent neither . The Chaldee and Greek render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seeming to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to make the sense , and my heart led me in knowledge , or , according to knowledge . This sense is indeed plain , and agreeable both to the business in hand , and the general use of the word in the Bible . But I must add , that there is no necessity to understand this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often involves its own Accusative case by reflecting a reciprocal signification upon the Person it agrees with : as , 2 Kings 9. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he drives himself , or comes on furiously : and so here , my heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , led it self , or led me , i. e. went on according to knowledge , &c. For whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all together , or the Affix of the first Person only ; the difference is not considerable . 19. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means is a Riddle not to be unfolded by any mortal Oedipus . Interpretations are so various , and all of them so wild and extravagant ; that for want of a better , I have kept to the English Translation . 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , he was on my side , i. e. he assisted me : as we say in English , he was for me , or , he stood to me ; or as in Latin , pro me stetit . The Verb indeed is often omitted ; as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps. 118. 6. but Dan. 11. 17. we find both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The phrase was perhaps originally Military , and taken from the Wars ; but metaphorically it may be applied to any thing else ; as particularly here to Solomon's Knowledge , which assisted him in his pursuit after pleasures , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And therefore the Targum paraphrases them thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and the Seventy render them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the simple Verb being put for the Compound after the Hebrew manner , which the Hellenistical Dialect is very well known to imitate . 21. See Note 9. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , to go on directly towards the end propounded , to prosper , or succeed ; as ch . 11. v. 6. of this Book , In the morning sow thy seed , and in the evening withhold not thine hand : for thou knowest not whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall prosper , &c. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is prosperity , or success ; and should be so translated here , ch . 4. v. 4. and ch . 5. v. 10 ; which are the only places , in which it is to be found . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood as a Proposition is , quite contrary to our Version , It is not good for a man , that he should eat , &c. But if it be understood as a Question , it is , Is it not good for a man that he should eat , &c. And thus our Translators took it , notwithstanding the Erotematic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be wanting ( which sometimes happens ) ; and from thence proceeded to make it a more vehement Affirmation , There is nothing better for a man than that he should eat , &c. I think this is too much ; and that the Interrogation had better been retained . But I only mention this to observe the partiality of them , who swallow this Translation easily ; but abominate the same , or less liberty in that Version of the Psalms in our Liturgy , Ps. 105. 28. and therefore I omit all the other many Criticisms , that relate to this Text. 24. I beg liberty here to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in the ordinary Copies . First , because the sense can no other way be made so coherent and proper . Secondly , because I perceive the Seventy read it so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Other Translations also follow the same reading . But if any one , that allows this reading , should yet demand further , how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes to signify without him ; I answer , that indeed I do not remember I ever met with this phrase in any other place of the Bible ; that therefore it admits of nothing but conjecture ; but that the sense I have put upon it is most probable , since it suits best both with the design of this place , and with the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other . For it signifies generally , abroad , or , at a distance ; as , Deut. 23. 12. Thou shalt have a place also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abroad with respect to the Camp , or , out of the Camp , whither thou shalt go forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abroad , to some distance , &c. And so here , Who can eat , or who can hasten hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were abroad from him , or at a distance from him , that is ( as it seems to me ) , without him . 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where else to be found among the Holy Writings , but the Books of the Captivity ( as they are called ) ; and there it most plainly signifies an appointed or determined time . Now there being no authority nor necessity to alter its signification , the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be , That God hath appointed to all kind of events certain times or seasons , out of which no human industry by it self can produce those events , and beyond which it cannot make them last . This he hath done either by the established nature of things , which makes them incapable of being but under suitable circumstances and respects to other things ; or by those particular and direct decrees which have marked out the revolutions of Churches and Kingdoms ( as appears from the Prophecies relating to many of them ) , and even the more general strokes of particular mens lives , the time and place of their living [ Acts 17. 26. ] their condition whether to honour or dishonour [ Rom. 9. 21. ] &c. This is a strong argument against the excessive labours of Worldly men ; since they are neither certain of having success , nor of enjoying long that which they have . But ( which ought to be observed ) this is no argument against regular and laudable industry : because God being with the pious Labourers , he will either direct them to hit upon the right seasons ; or it may be over-rule for their sake the course of things ; or at least , if their prosperity interferes with any of his decrees ( as we know it very often hath ) , he will abundantly recompense in a better World their sufferings and want of success in this . 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly rendered tempus opportunum , idoneum , or the like ; but seems to have something more of the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it , and to denote often not so much opportunity of time , as the limitation of it to such and such purposes and events . Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 15. 11. are , not a time opportun● or convenient for evil and affliction ( for no men ever expressed themselves so , as if they thought any time opportune or convenient for affliction ) , but the time when God had determined to bring evil and affliction upon the Iews . This part of the verse therefore is but a repetition of the former : and each of them confirms the sense of the other . 27. I take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for Precious Stones ; First , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this sense Exod. 28. 11. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Engraver of Precious Stone , not a Carver of Stone in general . Secondly , Because if the word be understood of Common Stone , this thought will be much the same with that in the later part of the third verse before . 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to rent cloaths , as particularly upon the death of Relations and Friends . For otherwise the instance seems too trivial . 29. This saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has perplexed Interpreters with as little reason , as success . For take the words , as they lie , in their common acceptation , and they make an elegant proper sense , — he hath given , or , placed a hidden duration in the midst of them , or in them , i. e. every thing mentioned in the sentence before . Thus all know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used : thus I have shewed already [ Note 9. ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally to be understood : thus according to the Hebrew idiom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently taken : and thus the Plural Affix joyned to it by a Synthesis common to all Languages may relate to that Collective Nown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former part of the Verse . In short , as Ps. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , thou hast placed joy in my heart , or in the midst of me , or in me , i. e. thou hast given me joy , or thou hast made me to rejoyce ; so , he hath placed a hidden duration in the heart of them , or in them , is natuaally and plainly , he hath given them an unknown duration , or , he hath made them to endure for unknown periods . 30. Commentators generally apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Time , which they understand here . But then they divide about it again ; some making it to signifie the present , some the past , and some the future time . To me it seems better to understand it of none of these , but of that thing or end , which is pursued by God in these vicissitudes , Is. 51. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are they that pursue after righteousness , and make that the end of their designs : so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the thing which is aimed at . 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , then , as well as , there : and so here it denotes that time , when God shall judge the righteous and the wicked ; as it is said just before he will. Aben Ezra tells us also , that in the other signification , there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word points out to us the future State , without relating to any thing ; as , in that of Iob , Naked shall I return thither [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to that place , of which all men know without saying any more . 32. See Note 22. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Generical word , and yet sometimes stands for some particular sort of labour . It is both good and bad labour ; and yet Ch. 1. v. 3. it is only that which is bad ( see Note 7. ) So again I suppose it is the labour both of body and mind ; and yet here it relates only to the mind . For in the Verse before the Envious Fool is said to fold up his hands ; and therefore it cannot be understood of his bodily labour , but of the labouring and vexation of a Spirit disturbed with envy . FINIS . ERRATA THE Reader is desired to excuse some small Errours of the Press , such as these : 1. The omission of a Quotation or two in the Margin of the Epistle to the Reader . For p. 10. over against l. 15. should be , Ibid. and p. 14. over against l. 24. should be , Iuv. S. 1. v. 45 , &c. 2. The mispelling or altering of a few Words : as , p. 15. l. 27. Stature , for , Statuere : p. 16. l. 15. and , for , et : p. 23. v. 4. Eccho , for , Echo : p. 51. v. 4. more , for , hence : p. 57. v. 19. leafs , for , leaves : p. 60. v. 2. led , for , lead : p. 98. v. 9. as , for , a : p. 110. v. 1. Woose , for , Whose : p. 144. l. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 3. Mistakes in the distinction of Sentences , or their members , especially by inserting Comma's where there ought to be none ; Small letters often put for Capital , and vice versa ; sometimes too it may be Roman Characters , where Italian might be expected , or Italian , where Roman ; Notes of abbreviation generally omitted in the Hebrew ; and such other little things , which either are of no moment , or easily corrected . A Catalogue of BOOKS lately Printed for Iames Knapton , at the Crown in St. Paul's Church-yard . 1691. THE Essays or Counsels , Civil and Moral , of Sir Francis Bacon , Lord Verulam , Viscount St. Alban . With a Table of the Colours of Good and Evil. Whereunto is added the Wisdom of the Antients . Enlarged by the Honourable Author himself ; and now more exactly Published . Directions to a Holy Life , in 3 parts : 1. The Benefit of being truly Religious : 2. The Necessity of good Works : 3. The Exercise of the Love of God. By the late Reverend Mellew Scrivener , Vicar of Ha●elingfield , in Cambridgshire . The Second Edition . Guide to Eternity , extracted out of the Wr●tings of the Holy Fathers , and Ancient Philos●phers . Written originally in Latin by Iohn Bona , and now done into English by Sir Roger L'Estrange . The Third Edition . The second part of the Weeks P●eparation to the Sacrament , consisting of Soliloquies , Prayers , Hymns , Ejaculations , Thanksgivings , and Examination for Sunday Evening after the Celebration of the Holy Communion ; together with directions to lead a Holy Life . An Earnest Invitation to the Sacrament of the Lords Supper , by Ioseph Glanvill , Chaplain in ordinary to His Majesty . The Sixth Edition , with additional Prayers . A Choice Collection of Poems , written by the Eminent Wits of the Age. Printed in Octavo . A Congratulatory Poem on the Arrival of the P. of Orange . A Congratulatory Poem to Queen Mary , on her Arrival in England . An Ode on the Kings Birth . An Ode on the Queens Birth . An Ode on the Kings return from Ireland . All Written by Tho. Shadwell , Poet Laureat . Quadriennium Iacobi : or , the History of the Reign of K. Iames II. from his first coming to the Crown to his Desertion . The Second Edition . The Governour of Cyprus : or , the Loves of Virotto and Dorothea . A Novel , in Twelves . The Wanton Frier : or , the Irish Amour . A Novel , in two Parts , in Twelves . The History of the Inquisition as it is Exercised at Goa . Written in French by the Ingenious Monsieur Dellon , who laboured five years under those severities , with an Account of his Deliverance . Translated into English. Quarto . Some Observations concerning Regulating Elections for Parliament . Their Highness's the P. and P. of Orange opinion about a General Liberty of Conscience ; being a Collection of four select Papers . Viz. 1. Mijn Heer Fagel's first Letter to Mr. Stewart . 2. Reflections on Monsieur Fagel's second Letter . 3. Fagel's second Letter to Mr. Stewart . 4. Some Extracts out of Mr. Stewarts Letter , which were Communicated to Mijn Heer Fagel ; together with some Reference to Mr. Stewarts Letter . Quarto . PLAYS . Fortune-Hunters , a Comedy ; written by Captain Carlile . Widdow Ranter . Forced Marriage . Sir Patient Fancy . Feigned Curtizans ; or a Night Intrigue . All four written by Mrs. Behne . English Frier , by Mr. Crown , Author of Sir Courtly Nice . Female Prelate ; or Pope Ioan , by E. Settle . Mr. Anthony ; written by the E. of Orrery , Author of Henry V. and Mustapha . Devil of a Wife ; written by Mr. Ievon . Deluge ; or , the Destruction of the World , an Opera . Don Carlos ; a Tragedy . Friendship in fashion ; a Comedy . Titus and Berenice , a Tragedy , with a Farce , called the Cheats of Scapin : All three written by Mr. Tho. Otway . Spanish Frier ; written by Mr. Dryden . Circe ; by Charles D' Avanant , L.L.D. Anthony and Cleopatra , by Sir Ch. Sidley . Lucius Iunius , Brutus , by Mr. Lee. The Siege of Babylon , by Samuel Pordage , Esq Sicilian Usurper , a Tragedy , with a Prefatory Epistle in vindication of the Author , occasion'd by the Prohibition of the Play on the Stage . Citherea , or the Enamouring Girl , by Mr. I. Smith . The English Monarch , an Heroick Tragedy , by Tho. Rymer , Esq All Mr. Dryden's Works , bound in 3 Vol. Quarto . All Mr. Shadwell's Plays , being bound up in one Vol. Quarto , and contain these underwritten : Sullen Lovers . Royal Shepherdess . Humourist . Vertuoso . Psyche . Libertine . Epsom Wells . Timon of Athens . Miser . True Widdow . Lancashire Witches . Woman Captain . Squire of Alsatia . Bury Fair. Amorous Bigot . The Scowrers . FINIS . Notes, typically marginal, from the original text Notes for div A66822-e90 Satyr . Hor. de Arte Poet. v. 220. AEl . Hist. var. l. 3. c. 40. Poet. l. 1. c. 12. De Sat. Hor. l. 1. Sat. 10. v. 66. Quint. l. 10. c. 1. Hor. l. 1. Sat. 10. v. 67. Liv. l. 7. Hor. l. 2. Sat. 1. v. 62. L. 1. S. 1. L ● 2. S. 2. & alibi . L. 2. S. 2. S. 8. v. 30. V. 44● S. 1. v. 123. S. 2. v. 36. S. 3. v. 100. V. 203. S. 4. L. 1. S. 3. S. 7. S. 8. S. 9. L. 2. S. 3. S. 4. S. 8. S. 2. v. 153. S. 13. v. 192. S. 8. v. 79. S. 2. v. 1. S. 2. v. 61. S. 3. v. 15● L. 1. S. 6 , v. 26. S. 10. v. 145. De fal . Rel. l. 1. c. 18. S. 10. v. 190. L. 1 : S. 6. v. 100. Poet. l. 6 , c. 7. Prov. ch . 7. Clav. Script . p. 27. Ex. 13. 4. 1 K. 6. 1. 8. 2. 6. 38. In Synop. Critic . David . b. 1. n. 20. In Synop. Critic . In Comment . Pref. to Par. lost . Notes for div A66822-e5260 The Inscription of the book of Ecclesiastes applied to this first part of it , ch . 1. v. 1. The general Vanity of Worldly things propounded , ch . 1. v. 2. The restless Labours , with which Mankind nevertheless pursues them , ch . 1. v. 3. The Unreasonableness of these Labours proved , I. From the shortness of Man's life , who cannot long enjoy the product of them , ch . 1. v. 4. to 8. II From the unsatisfactoriness of those things , that are the objects of them , ch . 1. v. 8. to 12. III From Solomon's own more general testimony concerning the things , that are pursued in them , ch . 1. v. 12. to ch . 2. IV IV. From Solomon's experience , and a closer examinaion , of some particulars , that are most admired and laboured for , ch . 2. As , 1. Mirth , v. 1 , 2. ● . Wine , v. 3. 3. Magnificence and Wealth in Buildings , Gardens , Fountains and Pools , Servants , Cattel , Money , and Music , v. 4. to ch : 3. * V. From the changeableness and uncertain revolution of Times and Seasons ( some of which are here particularized ) ; from whence it comes to pass , that Men are neither sure of obtaining what they desire , nor , of enjoying long what they obtain by their irregular labours , ch● 3. v. 1. to 16. VI VI. From the unequal administration of Iustice , by which Men are many times wrongfully disseized of what they get , and sometimes lose their lives beside , ch . 3. v. 16. to ch . 4. VII From that great Oppression practis'd in the world , by which men are often dispoiled of their gains , and reduced to misery after all their labours , ch . 4. v. 1. to 4. VIII From that Envy , which [ in the last place ] most surely attends Mens successful labours , and those effects of them , which are least obnoxious to the forementioned vanities and dangers , ch . 4. v. 4 , 5 , 6.