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VII. 11 Wisdom is good with an inheritance. If a man have a great estate, and wisdom to use it, he may do great matters, and is very happy therein.

VII.* 12 For wisdom is a defence, and money is a defence: but the excellency of wisdom giveth life to them that have it. Many a one hath been preserved by his wisdom, and many have been preserved by their money, so as both together must needs be an excellent defence; but, if they must be severed, wisdom and knowledge must needs be the better, as that which both can safeguard the present life, and give a better unto the owner of h.

VII. 13 Consider the work of God: for who can make straight that, which he hath made crooked?

Do not complain of times and events, but consider well the wise and just and powerful proceedings of God; for when he hath thought good, for the punishment of men's sins, to give them up to disorder and perverseness, it is not in the power of human means to rectify them.

VII. 14 Bui in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.

In the day of adversity, bethink thyself of the author of thine affliction, and of the manifold grounds of patience which God hath laid before thee; for God hath given interchanges of welfare and adversity, that man might find no just cause to complain of his proceedings.

VII. 15 There is a just man that perisheth in his righteousness. There is a just and innocent man that miscarrieth, notwithstanding his righteousness, through the cruelty and injustice of oppressors.

VII. 16 Be not righteous overmuch; neither make thyself over wise: why shouldest thou destroy thyself?

Be not thou too rigid and rigorous, in exacting the extremity of justice upon every occasion; neither do thou affect too much semblance and ostentation of more justice and perfection, than thou bast, or canst attain: neither do thou arrogate more wisdom to thyself, than is in thee; nor curiously seek and search into those mysteries, which God would not have revealed: for why shouldest thou bring upon thee the displeasure and judgments of God, by this proud and sinful affectation?

VII. n Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?

As I would not have thee too just and too wise, so I would not have thee run into the other extreme: every degree of wickedness is too much: do not let thyself loose to any evil; neither yieki myself over to a willing ignorance and foolish neglect of wisdom: for why shouldst thou provoke God to hasten his just judgments upon thee, to thine untimely destruction?

VII. 18 It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he thatfeareth God shall come forth of them all.

It is good and sure, to walk in a mean betwixt both these extremes; so to beware of severity, and too much profession of wisdom, that thou neglect not the other charge of avoiding looseness and folly: he, that feareth God, shall by him be kept in a holy mean, betwixt both these sinful and dangerous excesses.

VII. 21 Also take no heed unto all the words that are spoken; lest thou hear thy servant curse thee.

He, that would live in peace, must put up many injuries, especially of the tongue: be not too eagerly inquisitive after the words that are spoken concerning thee, lest thou hear those of thine own family speak evil of thee.

VII. 23 All this have I proved by wisdom: I said, I will be wise i but it was far from me.

I thought to make all these observations and experiments, and made account to gain a great measure of wisdom; but the more I knew, the less I was satisfied, and the more I found that I wanted.

VII. 24 That which is far off, and exceeding deep, who can find it out?

So deep is wisdom hid, and so far off from our reach, that it is not in the power of man to find it out;

VII. 25 And to know the wickedness of folly, even of foolishness and madness:

As also to note the wicked courses of foolish, yea, of mad sinners, both in their actions and in their evens-.

VII. 26 And Ifind more bitter than death the woman, whose &(c. And I have found, by woeful experience, the mischief and deadliness of an alluring beauty, &c.

VII. 27 Counting one by one, to make up the account: Curiously searching and examining of both sexes, as it were, by the pole, one by one, to give a just account of the estate of them both. .

VII. 28 Which yet my soul seeketh, but I find not: one man among a thousand nave J found; but a woman among all those have I not found.

Which yet still I do earnestly seek; but find no cause to alter my judgment herein: this I profess to be the issue of all my inquisition; that, though it be very rare and hard to find one good of either sex, yet more difficult and strange to find such a one in that weaker sex: a good man is rare, but a good woman more.

VII. 29 Lo, this only have I found, that God hath made man upright; but they have sought out many inventions. Now this pravity and corruption, which I find in both sexes, I do not cast upon their first creation: no; rather I do herein justify God, as finding and professing that it pleased him to make man holy and upright: all our depravation is from ourselves; our first parents, created in perfect innocency, would needs follow the devices of their own hearts, and the suggestions of the common enemy, and we their sinful posterity do nothing but devise further means of our own ruin.

VIII. 1 Who is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed.

Vvhatcreature under heaven is so excellent as a wise man? He only can find out the riddles of nature, and the secrets of art: it is his wisdom, that makes him gracious, and reverently respected of all men: it is that, which alters and changes both his disposition and carriage; and, of rude and harsh, makes him gentle and ingenuous.

VIII. 2 And that in regard of the oath of God. For that thou hast, by the sacred name of God, sworn homage and allegiance to him.

VIII. 3 Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.

Do not offer to fling out from him, as in a fury or chafe; neither think thou to face out an evil action before him; for he hath power in his hand to revenge these insolencies at pleasure.

VIII. 5 The heart of the wise man discerneth both time and judgment.

The heart of the wise man discerneth, both the time when every thing should be done, and the best way how it should be done..

VIII. 6 Because to every purpose there is a time and judgment, therefore the misery of man is great upon him. For certainly, there is both a proper time for all our actions, and a meet way for the doing of them; which because men ordinarily do neither understand nor observe, they run themselves into great inconvenience.

VIII. 8 There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver thosethat are given thereto.

No man hath power to keep his soul, when God calls for it; neither hath he power to protract the day of death any longer: there is no possibility of avoiding that last conflict: the bold and presumptuous wickedness of men cannot deliver them from it; yea, rather shall bring the evil day upon them.

VIII. 9 There is a time wherein one man ruleth over another to his own hurt.

It falleth out sometime, that that sovereignty, which was ordained for the good of the people, turns unto their hurt; and withal to the no less harm of the unjust manager thereof.

VIII. 10 I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done. -- . ,

Such a wicked ruler I have seen pompously buried, who had come and gone from the sacred seat of judicature, with great state; and with no less to his grave: yet I have known him utterly forgotten, if not odiously remembered, in the city, where he had exercised authority.

VIII. 14 Unto whom it happeneth according to the work of the picked.

Which speed ill, and are outwardly punished, as the wicked deserve to be.

VIII. 15 Then I commended mirth, because He.

I resolved that it was good for man to be cheerful in his calling, and the good and holy use of God's blessings.

IX. l No man knoweth either love or hatred by all that is before them.

No man can, by the success of these outward things, judge and know, whether he be in the love or hatred of God.

IX. 3- And madness is in their heart while they live, and after that they go to the dead.

Their heart is resolved to go madly and desperately forward in their wickedness, while they live; and when they have done thus lewdly, they drop into the grave, if not into hell.

IX. 4 For to him that is joined to all the living there is ho]ie: but « living dog is better than a dead lion.

If we compare the estate of the living and the dead, whether in itself or in respect of the present world, no doubt that of the living is better; for while we live here we may be still in hope, either of amending, or of receiving further graces and blessings; both which are, in regard of this life, cut off from the dead; and, as our common proverb runs, the most vile and contemptible of all creatures, the dog, that is alive, is better than the most generous of all beasts, the lion, which is now dead.

IX. 5 For the living know that they shall die: but the dead know not any thing, neither have they any more a reward. However, in respect of a better life and the glorious estate of the soul, the case is quite contrary; yet, in reference to our present and sensible condition, the living know something; if no more but this, that they must die: but the dead know nothing at all, of these earthly occurrences; neither have they any more part or interest in these affairs, or any sense of their increase or diminution."

IX. 6 Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion in any thing that is done under tlie sun.

Also, together with their senses, their affections are ceased: their love and their hatred of their wonted objects are now perished; their envy and their desires are gone; neither have they ought to do with any thing, that is done here below.

IX. 8 Let thy garments be always white; and let thy head lack no ointment.

Testify the joy of thy heart, bv the neatness and brightness of thy garments: and let thy head lack no store of sweet and precious oils, to cheer thy spirits and perfume thy skin.

IX. 10 Whatsoever thy handfindeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.

Whatever occasion of honest delight offer itself unto thee, take it; and whatever opportunity is offered thee of doing good, embrace it gladly: and do it accordingly, with all thy heart; for thou hast but a while to do it or to enjoy it, since that in the grave, whitlrer - thou goest, there is no work to be done, no device to be contrived, no use of knowledge or wisdom.

IX. 11 / returned, and saw under the sun, that the race is not to' the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all. I saw and observed, that, here on earth, all things do not fall out according to the probability of second causes, but by an overruling of Providence: the swiftest man doth not always win the race, nor the strong prevail in battle; the wise man doth not always get maintenance, nor the prudent wealth, nor the skilful approbation and favour; but every one, in his time, hath a several issue and event, according to the predetermination of the Almighty, beyond orcontranr to his own hopes.

IX. 12 For man also knoweth not his time I as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them.

For man cannot foreknow the time of his death or danger; but, even as the heedless fish runs unawares into the net, and the silly bird into the snare, so are we wretched men caught in the net and snare of evil occurrents, in the time which God hath secretly set, and surprised suddenly with unavoidable calamities.

IX. 14 There was a little city, andfew men within it; and there came a great king against it, and besieged it, and built great bulwarks against it.

There were many men in it, yet but one wise man: the number of the other was helpless, if not burdenous: that wise man was poor; and that poor man, by a stratagem, unthought of by the rest, found means to rescue and deliver that city; yet when he had done, no man regarded that man, because he was poor in estate though rich in wisdom.

IX. 17 The words of the wise are heard in quiet more than the cry of' him that ruleth amongfools.

'I tie words of a wise poor man, though spoken softly out of a fearful and lowly kind of bashfulness, are worthy of more respect, than the imperious loud clamours of him that rules among fools.

X. 1 Dead flies cause the ointment of the apothecary to sendforth a stinking savour: so doth a little folly him that is in reputation for ". nsdom and honour.

Let the ointment be never so fragrant, yet if dead flies be suffered to corrupt in it, the sweet smell thereof will be turned to a loath"some stench; so let a man be in never so good reputation for wisdom and honour, yet some one foolish humour and weak miscarriage of his mars and stains his estimation.

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