Ecclesiastes 5:2

“Claudicat ingenium, delirat linguaque mensque.” - Lucret.

But although Jerome {d} thinks it best to understand the Preacher here of a speaking of God, yet others, and for better reason, conceive his meaning to be rather of a speaking to God by prayer, and particularly by a vow, which implies a prayer, as the Greek words ευχη and προσευχη import. Here then,

Let not thine heart be hasty to utter anything.] Heb., Let not thine heart through haste be so troubled or disturbed, as to tumble over, and throw out words without wisdom, in a confused manner, in a slubbering sort. But as there was "half an hour’s silence in heaven" when the seventh seal was opened, {Rev 8:1} and or ever the seven trumpets sounded, so should there be a sad and serious weighing of our petitions before we utter them. Nescit poenitenda loqui, qui proferenda prius suo tradidit examini, {e} He repents not of his requests who first duly deliberates what to request. Whereas he that blurts out whatsoever lies uppermost - as some good men have done in their haste and heat of passion (as Job, Job 6:5; David, Psa 116:11; Jeremiah, Jer 15:10; Jer 15:18; Jonah, Jon 4:1-3, who brawled with God instead of praying to him) - displeaseth God no less than the Muscovy ministers do their hearers if they mispronounce but any syllable in their whole liturgy.

For God is in heaven, and thou upon earth.] He is the "high and Holy One that inhabiteth eternity," {Isa 57:15} and thou art E palude sua procedens et repens vilis ranuncula, as Bernard hath it, a base toad creeping or crawling out of a ditch: there is an infinite distance and disproportion between him and thee; therefore see to it that thou come to him with all possible reverence, humility, and self-abasement. See Job 42:6 1Ki 18:42 Mat 26:38. It is observable that when the great Turk comes into his mosque or temple, he lays by all his state, and hath none to attend him all the while.

Therefore let thy words be few.] But full, as the publicans were. {Luk 18:13} O quam multa quam paucis! Oh, how much in a little! said Cicero of Brutus’s Epistle. So may we say of that publican’s prayer; how much more of the Lord’s prayer, set in fiat opposition to the heathenish battologies {f} and vain repetitions usual with pagans and papagans. {See Trapp on "Mat 6:7"} {See Trapp on "Mat 6:8"} {See Trapp on "Mat 6:9"} It is reported of the ancient Christians of Egypt, Quod brevissimis et raptim iaculatis orationibus uti voluerint, ne per moras evanesceret et hebetaretur intentio, {g} that they made very short prayers that their devotion might not be dulled by longer doings. Cassian also makes mention of certain religious persons in his time, Qui utilius censebant breves quidem orationes sed creberrimas fieri, &c., who thought it best that our prayers should be short, but frequent: the one, that there might be continual intercourse maintained between God and us; the other, that by shortness we might avoid the devil’s darts, which he throws especially at us, while we are praying. These are good reasons, and more may be added out of Mat 6:5-15, as that "our heavenly Father knows what we need," &c. That which the Preacher here presseth is the transcendent excellence and surpassing majesty of almighty God. "I am a great King," saith he, {Mal 1:14} and I look to be served like myself. Therefore "take with you words," {Hos 14:2} neither over curious, nor over careless, but such as are humble, earnest, direct to the point, avoiding vain babblings, needless and endless repetitions, heartless digressions, tedious prolixities, wild and idle discourses of such extemporary petitioners, as not disposing their matter in due order by premeditation, and with it being word bound, are forced to go forward and backward, like hounds at a loss; and having hastily begun, they know not how handsomely to make an end.

{a} Pythag.

{b} Mr Hooker.

{c} Jul. Scalig.

{d} Jerome, in loc.

{e} Cassiodor., lib. x. Eph 4:1-32.

{f} A needless and tiresome repetition in speaking or writing.

{g} Augustine.