wealth, as silver and gold. Concerning both, he shews, first, the superior excellency of the former as to real and general profit, ver. 9. Secondly, the vanity of either, inordinately loved, and immoderately increased. This vanity is demonstrated, first, absolutely; in the dissatisfaction of such inordinate love, ver. 10. and in the proportionate increase of troubles and cares with the increase of wealth, ver. 11. Secondly, comparatively; and this, first, as to any real benefit and good in the fruition of them; the owner having no more true profit by them, except in realizing them as his own, than any of his friends and servants, who are fed and clothed by them, as well as himself: only his cares are multiplied. Secondly, as to consequent rest and quietness; the servant's heart being less troubled, and his body more refreshed than the proprietor's, ver. 12. Thirdly, as to the evil effects of riches: The injury which a man, by hoarding instead of using them, procures to himself, ver. 13; the uncertainty of their continuance, not only hurting the possessor, but perishing themselves, ver. 14; the certainty of parting with them, since the richest of mortals must die, and cannot carry away one handful of their wealth with them, ver. 15, 16; the sordid and uncomfortable use of them, ver. 17; and the

impatience and fretfulness manifested both in procuring and relinquishing them, ver. 17.

"

Lastly, he prescribes the remedy of this vanity and vexation, in the proper use of riches, recommending a free and cheerful enjoyment of them: which is commended, first, from its advantage to the owners. Secondly, from its comeliness and commendableness towards others. Thirdly, from its equity: it is the fruit of a man's "own labour," and provided for his own life." Fourthly, from the end of their bestowment, and his right to enjoy them: it is "his portion," ver. 18. Fifthly, from its author: it is a special gift of God, both to bestow riches, and a heart to enjoy them, ver. 19. Sixthly, from the recompence which the moderate enjoyment of the good things of this life affords for all painful labour, in the experience of God's blessing, answering the desire of our hearts, and sweetening the work of our hands,

ver. 20.

1. Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.

The wise man had travelled up and down the world, from learning to pleasures, from

pleasures to honours, from honours to thrones, to find happiness, and met with nothing but vanity. Now he directs us to a more suitable place to obtain it, "the house of God," either his temple, or other synagogues, where he is present with his spiritual worshippers: here we shall find remedies for the vanities of other things, and that which will stay and fix our hearts, Ps. Ixxiii. 16, 17. and iv. 6, 7; only we must be cautious of putting vanity into the worship of God, lest we be disappointed in our expectations here, as elsewhere. This caution is given us in these words: "Keep thy foot," or each foot; the letters are plural, but the points direct to read it in the singular number: so foot for feet, Ps. exix. 105. This enallage of numbers, the singular for the plural, is very common, as Ps. xiv. 1; Isai. ii. 20.-" Keep thy foot" seriously consider how thou art to behave in God's presence; look to thy heart and affections: let thy heart be fixed, thy affectious composed, thy thoughts well regulated; and endeavour to unite all thy powers and ciii. 1. It is a

to serve him, Ps. lvii. 7. metaphor taken from persons that walk in dangerous ways, who take heed to their steps, lest they stumble and fall; or rather, it is an allusion to the divine declaration to Moses, Exod. iii. 5. and xix. 21; Josh. v. 15. As Mephi,

bosheth dressed his feet when he went to David, 2 Sam. xix. 24; so they used washings and purifyings before they came into God's presence, Exod. xix. 14, 15; Numb. viii. 7; Ps. xxvi. 6; Heb. x. 22; Lev. xix. 30. and xvi. 2, 3; Gen. xxviii. 16, 17; Exod. xl. 32.-" And be more ready to hear, than to offer the sacrifice of fools;" or, draw near to hear, rather than with, or as fools, to offer a sacrifice, who think to be accepted for their outward performance. The infinitive used for the imperative, as Exod. xx. 8; Mat. v. 39; Luke xxii. 42; or we may read it in the infinitive thus,"to draw near to hear;" i. e. to bring before God an obedient heart, is better than the sacrifice of fools: he neither forbids nor condemns sacrifices, but he prefers obedience, and shews the vanity and folly of those who are very forward in the external acts of religion, without manifesting the love and service of the heart, 1 Sam. xv. 22; Hos. vi. 6; Isai. i. 11-18; Amos v. 21-24; Ps. 1. 7-17. and li. 16, 17; Isai. lxvi. 2, 3; Prov. xv. 8. and xxi. 27. The expression, "draw near," is very frequently used in Scripture, to signify our addressing ourselves to the solemn service and worship of God, Levit. ix. 3; 1 Sam. xiv. 36; 2 Kings xvi. 12; Ps. lxxiii. 28; Isai. lviii. 2; Ezek. xliv. 15, 16; Mat. xv. 8: to which there is a

frequent allusion in the New Testament, Ephes. ii. 18; Heb. iv. 16 ; vii. 25 ; x. 1, 22; and xi. 6. It imports a serious composing of our minds, in a humble, holy, reverend' manner, to appear before God, and to enjoy a comfortable access to the throne of grace, Levit. x. 3; Heb. xii. 28, 29.-" To hear:" as there are two parts of worship, sacrifice and obedience, be thou more attentive to this, which is the spiritual part, than to that, which fools, hypocrites, and wicked men can offer as well as thyself. Be ready to receive instruction, and to hear what God speaks to you in his word, Ps. lxxxv. 8; Job xxxiv. 32; 1 Sam, iii. 10; Acts ix. 6. and x. 33; James i. 19: be ready to obey, and resign thy will to every one of God's holy commandments, Ps. cix. 128.—“ Than to offer the sacrifice of fools;" than as fools and wicked men do offer sacrifice, and neglect obedience, Mic. vi. 7, 8.-" For they consider not," know not," that they do evil :" some would supply the word but,· -"they know not but to do evil;" they can only do evil, even when they worship God, as Isai. 1. 6. The most natural sense is as we render it, "they know not that they do evil:" when they do evil, they consider it not, they understand it not; a similar phrase in 1 Jolin ii. 6, 9. And hereby is meant, by an auxesis, that they think they perform good ser