Commentary on the Old Testament Volume 2-4

CHAP. I.

THE words of the Preacher, the Son of David, King of Jerusalem. Solomon having fallen so foully, as he had done now, intituleth himself no more Solomon, the peaceable, but the gatherer, hereby intimating, what the Reader is to expect to find in this Book, viz. Collections of many cases, wherein men may think themselves happy for carnal and worldly pleasures, whereof they even take their fill, but they shall at length be found no substances, or durable things, but vain shadows upon which if ever they have their eyes opened to repent, they will be much ashamed, that they have so greatly doted, and if not, for laughing here, they shall weep and howl hereafter without end.

But why doth he call himself King of Jerusalem, and not of Israel, over all which he reigned? Salonius answereth, because Jerusalem was the Metropolis of his Kingdom, where the Temple stood, built by him, whereby he had more glory, and of which he had more joy, then of any other thing in all his Dominions, but Verse 12. it seemeth rather to be so said, because he dwelt at Jerusalem.

Vanity of vanities, saith the Preacher, all is vanity; He doubleth the word, saith the same Author, to make in us the deeper impression, that if all things here be vain vanities, we may not have our hearts set upon them, or think ourselves happy in having them. [Note.]

Lavater makes an objection here, Solomon seemeth in thus saying to be contradictory to Moses, who saith, God saw all things that he had made, and they were very good; and if so, how doth he call them vanities?

Sol. This was spoken before man's fall, but since man having sinned, for whom all things were made, they are all made subject to vanity, as the Apostle speaketh, and so there is no contradiction betwixt this our Preacher, and Moses. They are vain now, because they are transitory, for heaven and earth, and all shall fade away at the day of judgment.

2. Many things are now hurtful, instead of sweet and wholesome influences, hurtful and pestiferous, sometimes come from the very heavens, causing sicknesses and diseases, and much other hurt cometh to man from other things.

3. All things here below are corrupted and decay, and suffer for our sins, yea, the beasts of the field, the fowls of the air, and fishes of the Sea, as the Prophets speak; and for sin the earth bears briars and thorns, and is sometimes barren yielding no fruit. And as all these things are vain, so and much more men, who by their sins are the cause hereof. This was of old implied in the name of Abel, which signifieth vanity, so called by his parents, both to show the brevity of his life in this world, and to put his parents and us all in mind of the vanity and short continuance of this life.

Lastly, all things are said to be vanity, in comparison of God and his Word, which alone endure forever, for the heavens are glorious to behold, and the heavenly bodies, the Sun, Moon, and Stars, being some glimpse of the glory of God, and they and the earth are of a long continuance in comparison of other things, but if their continuance be compared unto God, they are vanity.

What profit hath a man of all his labor, that he taketh under the Sun? Labor we must, till we return to the dust from which we were taken, but the vanity of this labor appeareth by this, that some by all their labor can scarce get them necessaries, and if any get abundance, they shall be soon taken away, and then whose shall these things be which they have gotten? as was said to the sensual rich fool in the Gospel, he shall carry nothing with him but as he came naked, so he shall go; and whether wise men or fools, friends or enemies shall possess it after [Note.] him, he knoweth not. But it is to be noted, that he saith, under the Sun, according to Hugo Victorinus, who saith, That there is a labor, of which profit cometh, but it is above the Sun, the labor in exercises, and doing and suffering of those, that look up yet higher to the Son of Righteousness, for this is labor in the Lord, of which the Apostle saith, Knowing that your labor is not in vain in the Lord; and having said, that bodily labor profiteth not, he addeth, But godliness is profitable to all things.

One generation passeth, and another cometh, but the earth abideth for ever. A generation is a certain period of time, during which a man commonly liveth, that is, as is said, Psal. 90. seventy years, or eighty, or a hundred; the meaning is plain, all the men of one time die within the compass of so many years, a hundred at the most, and another generation cometh to inhabit the earth after them, and so it is from one generation to another, as long as the world lasteth. As Xerxes is said to have wept, when he beheld his huge Army of sixteen hundred thousand men, considering that within an hundred years they should be all dead and gone.

But the earth endureth forever; that is, saith Salonius, because that although it shall be burnt with fire at the day of judgment, yet this shall be but to purifying, it being then changed to better, of which opinion also many others be, drawing that Rom. 8. The creature it self shall be brought into the glorious liberty of the sons of God, to this, and the proving hereof. But touching the meaning of that place, I have spoken enough here upon. And this being so understood, as they would have it, is contradictory to Psal. 102. where the Heavens and the Earth are opposed to God in respect of Eternity, They shall all wax old as a garment, and as a vesture shalt thou change them, and they shall be changed, but thou continuest ever, &c. For here a change to the better cannot be meant, but a change to corruption and annihilation, because it is opposed to the Eternity of God, as it could not be, if after a little purging by fire it should still remain ever in a more glorious manner. In saying then that the earth endureth forever, he meaneth nothing else, but whereas men and other living creatures have but their terms, and having acted their parts upon the earth, as a stage, die and pass away, the earth it self stands still generation after generation, as long as there shall be any such intercourse of things here: And therefore it is said, 〈 in non-Latin alphabet 〉 in saeculum, and not in saeculum saeculorum, forever and ever; for this word, as I have elsewhere shown, according to Jerome and Augustine, signifieth a certain long period of time, unto which no man knoweth, how long it shall be, but God only: of the passing away both of heaven and earth, our Lord saith, Heaven and earth shall pass away, but one jot or tittle of the Law shall not pass, see 2 Pet. 3.

Now for the coherence of these words, and those Verse 3. with Verse 2. there is generally set forth the vanity of all things in this world, Verse 3, 4. This is more particularly declared, 1 In respect of men's works and gettings by all their industry, Verse 3. 2 In respect of the short continuance of men here.

Now Vers. 5. it is further added in way of demonstration by another particular, The Sun ariseth, and the Sun goeth down, and hasteth to the place where he rose; this rising, and daily setting of the Sun, is thought by some, to be spoken of, as a demonstration of our mortality, who rise, as it were, when we come into the world, but set, when we die, going under the earth, and now not seen, as the Sun is not, after that it is gone down. The Sun shining also, we have light and comfort, here below, but this is soon gone again, and turned into darkness, and therefore this is but a vain and transitory thing also.

That a man's coming into the world, is set forth by the Suns rising, and his growth, to some height of honor here, and by the going down thereof, his departing; hence the common saying which we have of Kings and Princes, the one waxing old, the other newly come into the world in comparison; and in flourishing youth showeth, Omnes respiciunt solemn orientem, nemo occidentem, All men look at the Sun rising, but none at its going down. Some apply both this, and that of verse 4. spiritually, one generation of the Jews, and Idolaters passeth away, and another of Christians cometh; and the Sun riseth, saith Olympiodorus, when the Son of God came into the world, and took our nature upon him, and setteth, or goeth down at his death; or it riseth, when grace cometh into the heart, and goeth down, when we dive more deeply into the profound mysteries of the Word: But because it is spoken to illustrate the matter of vanity, if any application be made spiritually, it must rather be thus, one generation of good and zealous Christians passeth away, and another of luke-warm, worldly and heretical cometh; and the light of the Gospel ariseth to the great rejoicing of all men, but after a while it goeth down in men's estimations, who are towards it, as the Israelites towards Manna in the wilderness, first admiring and praising, then loathing it, as too light a kind of food.

The wind goeth towards the South, and turneth about to the North, it whirleth about continually, and the wind returneth again according to his circuits. Here by the wind which is Heb. 〈 in non-Latin alphabet 〉 Lactantius, saith Lavater, understandeth the Sun also, hitherto spoken of, which for the exceeding swift motion in going about the whole world in four and twenty hours, is called here a Spirit, and the going of it to the South, and then to the North returning again, and the circular motion thereof at the end of the year coming to the place, where it was at the beginning, seemeth to make for this understanding, as if here were described the course of the whole year; for the Sun coming into the Tropic of Cancer, goeth to the North, and then returning to the Tropic of Capricome to the South, so making Summer and Winter; and this truly hath a circular motion, and comes at the end of the year, to be where it was at the beginning again, which cannot be said touching the wind. But for so much as the Sun is nowhere set forth by this word 〈 in non-Latin alphabet 〉 , but the wind, and the wind also whirleth about, and bloweth sometime Southward, and sometime Northward, and from other quarters of the heaven, thus going round, till it comes again to the same point where it blew at the first, it is rather to be understood as spoken of the wind.

After which, the Rivers are in like manner spoken of, going into the Sea, and returning, and yet not filling it, as a fifth particular instance: which is understood by some, of waters running from the Sea in veins within the earth, which coming out again in springs supply the Rivers with waters; by others, of waters exhaled by the heat of the Sun out of the Sea in vapors, whereof the clouds are ingendered, from whence rain comes down again, and filleth the Rivers; I take it to be meant, not of one, but both these ways. But whereunto all this tendeth I have partly said before in speaking of the Suns rising and going down, viz. to show, that these things being so moveable, and always passing, we that are poor men, worms in comparison, might not look for any durable estate here, but to count our living a continual passing on to the earth again, from whence we were taken, and therefore as they that do but pass through a place, set not their hearts upon it, but only make use of it for the present, so should we do of the things of this world; or as Lavater also hath it, the Sun, the Wind, and the Rivers are thus spoken of to aggravate the vanity of men's lives, because these have their courses, and after going to such and such places they are not extinct, but return again, the Sun after the going down to shine the next morning, the Wind having gone from one part, and blown to another, returneth thither again, and the Waters likewise; but a man going down into the grave, riseth again no more, to live here as formerly he did, how be it he shall at the last day arise and come to judgment. And to these may be added another comparison, upon which Job toucheth, with a Tree, which being cut down, springeth up again.

All things are full of labor, man cannot utter it, the eye is not satisfied with seeing, nor the ear with hearing. Here is another argument brought to prove the vanity of all things here, there is no true felicity, but vanity, because this world can afford no contentation, but there is labor in seeking by seeing and hearing to come to knowledge, wherein one Philosopher Herillus held that felicity consisted. But against this is Solomon here, because that in seeing, and reading, and hearing all that we can to increase knowledge, there is no satisfaction, therefore no felicity; because there be many things still unknown in this world, by him that cometh to the highest pitch of learning; there be many mystical things in nature which no man can pry into, and therefore much more in divine things; for which cause Pythagoras, who was accounted so wise, being asked, whom he professed himself to be, answered, a Philosopher, that is, a lover of wisdom, and that he thought no man to be wise, but God only; and Socrates professed, that he knew this, that he knew nothing: and from Pythagoras, for that his saying, came the name Philosophus.

Thus Jerome, Olympiodorus, and Victorinus also expound it of knowledge, with which a man cannot be satisfied here, either with things natural, or moral, saith Jerome, of things human or divine, saith Olympiodorus, either in regard of the external show, or the internal, either by the outward sense, or inward [Note.] comprehension of the understanding to conceive, or to utter them; and therefore we ought not to rest in these worldly things, but to seek after those, that the eye hath not seen, nor the ear heard, nor have entered into the heart of man to conceive, as the Apostle saith.

The thing that hath been, it is that which shall be, and that which is done, is that which shall be done, and there is no new thing under the Sun. Vers. 10. Is there anything of which it may be said, it is new? Having shown before, that the Sun moves continually alike, and the wind from time to time blows variously, sometime from the South, and sometimes from the North, and from other parts, and the rivers come and go into the Sea: Now he hereupon concludeth that thus it shall be to the worlds end, the course of nature in these great things is most notable throughout the whole world, being always alike, and no new way to be expected of enlightening and darkening the earth, or the blowing of the winds, or the running of the waters: and as herein, so in that which was before spoken, one generation passing, and another coming, and the succeeding generations acting over again the good or the evil, which preceding generations having before acted, although happily coming to more perfection in either, the wicked growing more wicked then their forefathers, and the ingenious more witty to invent things not invented before, and the godly reforming things in the worship of God and doctrine, which have been corrupted before, and some after them again depraving and corrupting all more and more, for such, and so great wickednesses have not been formerly acted, as now. Some things have been invented either bad or good, which were not before, as Gunpowder, and Printing, and many Manufactures, arguing rare skill, and devilish plots, and devices, to subvert States and Kingdoms, that never were before. But it is said, that this is so under the Sun, that there is no new thing; Touching Metaphysical, and super-human things, it is not so, for touching these, the Lord saith, I will make a new heaven, and a new earth, and a woman, saith Jeremy, shall compass a man, which is also another new thing, and never done before, or after; And I will, saith the Lord, make a new Covenant. It cannot from that, which is here said, be gathered, which some Philosophers have held, that after the revolution of many thousands of years, all the same things shall be acted over again as they were before; and after another space of time consisting of the like number of years, they shall be done again; and after that in another, and a fourth forever and ever, as Plato who would have this great space of time to be fifteen thousand years, and some say six and thirty thousand years, some nine and forty thousand years, and some put other sums, but these are vain conjectures, and false, and without ground here. Where, as long as this world endureth, it is only averred, that there shall be a vicissitude and intercourse of things natural, they that are now, shall also be in another generation, and in another after that, the Sun shall so go his circuit, &c. as was before said; and for so much as this is brought as an argument to prove the vanity and variableness of all these things, it cannot be hence inferred that it shall forever and ever be so, but rather on the contrary side, the Almighty, who setteth them into these courses for the good of man, being by man extremely offended, will at length dissolve all, and then there shall be no such revolutions anymore; [Note.] which should make us to look upon this world, as vain, and therefore not to set our hearts upon it, or upon the things thereof, but upon the things of a better world above, the Son, which is indeed everlasting.

There is no remembrance of former things, neither shall there be any remembrance of things to come hereafter, with those that shall come. This Verse, as the two former, further proveth the imperfection of our knowledge whilst we live here, for it must needs be yielded to be very imperfect, which extendeth not to things done many hundred years ago, as no man's knowledge doth, that liveth now, neither shall any man's do, if the world still continueth long; for the Generation to come after, shall no more know the things done in the next Generation to us, then we who now live know the things that were done long before our time. But this is not to be understood of such things, as are committed to writing, and the writings still remain, but either of those that are not, or if they be, they perish and are lost, and so no memorial of them remaineth, wherein the holy Scriptures are singular above all other writings, in that they have been in all times, and are preserved not only from perishing, but from corruption through the malice of men who have been enemies hereunto through so many Ages, as none other books have been, those of Moses being the most ancient of them all; which is an evident proof, that God hath a singular care over them, as Writings that come from himself, and the inspiration of his Spirit, as St. Paul teacheth, saying, The whole Scripture is given by the inspiration of God; and therefore to be made truly wise, let us attend to them, this being not otherwise to be found, but we must needs [Note.] labor with great ignorance all our days.

I the Preacher was King over Israel in Jerusalem, I gave my heart to search and seek out wisdom, concerning all things that are done under the heaven, &c. Now Ecclesiastes proveth by his own experience, that all things in this world are vanity, and to purchase the more credit to this his testimony, he telleth, That he was the King, so famous in Scripture for desiring only wisdom of God, and obtaining it above all other men, as is expressed verse 16. all Kings that were before him. He then, that is Solomon, declaring by his own experience the truth of that which was before said, and having proved it by an high induction of many particulars, under which all other things are comprehended, what doubt can anymore be made hereof?

But why doth he say, I was King over Israel, as speaking of a thing past?

Sol. He meaneth nothing else, but that he was King, when he gave his mind so greatly to the getting of wisdom, and obtained it, and lived in great pomp and Kingly glory, having about him all worldly comforts, although now for his foul sinning, he accounted himself base and abject, which argueth his great penitency. The Hebrews in their Sedar Olum say, that he spake thus in regard of his being carried away now from his Kingdom, into the wilderness by the evil spirit Asmodai, but this is a Rabbinical invention without ground. Some, because he had now given over his Kingdom to his son, and this is contrary to the sacred History. Some, because he had laid away his Kingly robes, and was come down from his Throne, and lay repentantly now in dust and ashes, not accounting himself worthy to be King any longer, which doth not disagree from the first

For the next words, wherein he saith, that he gave himself to find out the knowledge of all things under the Sun, This sore travel hath God given to the sons of men: Hereby he meaneth, that when he had attained so great knowledge, yet hereby he could not find out all things, and therefore neither can any other man ever attain unto it, as saith the Caldeo Paraphrast, although some Expositors pick out somewhat hence, for which to tax Solomon for pride and arrogancy; saying, that this sore fruitless labor was by God laid upon him for a punishment, as the Gentiles are said, for their doings to have been given over to a reprobate sense. But because it is not unlawful to go as far as a man can, in knowing natural things, I see no reason, why they should censure Solomon for this, but rather he hereby showeth in his own example, who had so extraordinary endowments, that to endeavor to know all things is but vain, and lost labor to any man.

That which is crooked cannot be made straight, and that which is wanting cannot be numbered. The Vulg. It is hard to make it straight; but Heb. it is, It cannot. Here is another argument of the vanity of all things here, it is refered by some to men thus, he that is perverse cannot be brought from this his perverseness to live righteously, and therefore the labor that others bestow upon him for this end is vain, as was said before in Proverbs, Bray a fool in a mortar, and his folly will not depart from him; and according to this, such as are wanting, that is in wisdom and knowledge, having but shallow and weak brains cannot be made wise, and so brought into the number of the wise. By others it is referred to States and Commonwealths, they being corrupted or disordered, are very hardly brought to rights again, yea, men cannot do, and a Kingdom, from which part is fallen away, cannot be completed again, as it proved by experience in Solomon's Kingdom, the number of the twelve Tribes could never after the division, in Rehoboams time, be made up again. And so it is in all other natural things, a crooked body of man, a crooked tree, a crooked member cannot be made straight by any man, and any defect in the members requisite to perfection, if one be borne without an arm, or finger, or hand, &c. it cannot be supplied, therefore men's labors are vain.

I gave my heart to know wisdom, and madness, and folly, I perceived that this also is vexation of spirit. Vers. 18. For in much wisdom there is much grief, and he that increaseth knowledge, increaseth sorrow. Of his seeking wisdom see before Vers. 13. but now he addeth also madness and folly; Heb. The knowledge of madness and folly: For by contraries the excellency of the one above the other is the better discerned; he that knoweth the madness and foolishness of Heretics, and wicked persons, is the better fenced against these evils, which he that knoweth it not, is ready to run into; but the end of his saying thus here, is to show, that although wisdom and knowledge be more excellent by far, then folly and ignorance, yet even in wisdom there is this vanity, that a man getteth vexation and grief hereby, and so all things here are vanity.

But how, or in what sense is it said, There is much grief in much wisdom, and knowledge increasing, sorrow increaseth?

Sol. This is not meant of Divine wisdom, which is the same with the fear of God, for although this be not attained without much toil and labor in reading and studying, as every true student findeth by experience, and knowing men seeing how short they come of that which they ought to be, and how little they know in comparison of that they should, and that knowing, and not doing accordingly, as was the case of Solomon, makes their estate worse, because He that knoweth his Masters will, and doth it not, shall be beaten with many stripes; they have great sorrow, and the more by reason of their knowledge, either coming short of that they should do, when they do their best, or ungraciously falling from the good way, wherein they have gone. But this is not the grief here meant to be counted vanity, for it is a blessed sorrow and mourning to mourn thus, and so pronounced by Christ, Blessed are they that mourn, for they shall be comforted; and godly sorrow, saith the Apostle, causeth repontance to salvation never to be repented of. And therefore here is no discouragement from laboring to get this knowledge, but rather encouragement, for so much as it is but [Note.] a sowing in tears, to reap in joy; whereas he that is destitute of this knowledge, is without this godly grief, and therefore although he laugheth, and is merry for a time, woe is to him, for he shall wail and weep; he laugheth, and is without grief for a moment, but he shall weep for evermore: For all other knowledge, natural, or political, without this, he increaseth sorrow only, that increaseth it, both because the knowledge of the causes of natural things, or of moral, is not acquired without great study and labor, and there is much vexation of spirit, for that a man cannot attain to the knowledge of many things, when he hath toiled all that he can, and the more knowledge a man hath either of these ways, the more sorrow and trouble, because he can never be quiet; but for his eminency herein, either he is troubled by the seeking of many unto him, he being thus put to more labor and employment, or he laboreth the more by writing to communicate his knowledge to others; or lastly, he hath sorrow by suffering, because that contrary to his knowledge, he will not humor those that be in authority, or comply, but speak against them, by which means he is put to much sorrow; whereas ignorant persons that are wildable to anything, because they know nothing to the contrary, escape these dangers: But yet there is a greater cause of grief then all this, to men that have these knowledges, but want saving knowledge, which is to come, for their final perdition with their knowledge, yea, although they know divine things also, but live not accordingly, for of this the more a man hath, the more tormenting grief he shall have in the world to come, as hath been touched before.

Hugo, Victorinus and some others think that Solomon in saying, that he gave his mind to wisdom and madness, and folly, meaneth, that he sought not so much for divine wisdom, but for human, that excelling this way he might have the greater glory, for withal he gave himself to mad and foolish ways. And they take that also, which was spoken Verse 16. of his being wiser then any that were before him, as coming from pride and vain-glory. But this is not probable, for so much as the wisdom of which he speaketh in the Proverbs, and so highly extolleth, is Divine wisdom; and in seeking to God for wisdom, he propounded this as his end, that he might know how to judge wisely, and to go in and out before that mighty people; therefore certainly he gave not his mind then to folly and wickedness, for this no way pertaineth either to such walking or judging.

CHAP. II.

ANd I said in my heart, go too, now I will prove thee with mirth, therefore enjoy pleasure, this also is vanity; Solomon having theorically contemplated the vanity of the things of this world, now he cometh to another thing not yet spoken of, and that is pleasure, and to show how practically, he found that also to be vanity.

The vanities before contemplated Chap. 1. were two, viz. of coming into this world, and going out, and the revolutions of things continually here.

2. Of wisdom, which the wisest man of this world attaineth to; now he proceedeth to speak of pleasure, which many think a great happiness if they have varieties hereof, but this he saith is also vanity, verse 1, 2. and then proveth it in himself in the verses following; for he saith, that he, like a wretched man, let loose his affections to all manner of pleasure, but finally found them all to be vanity, yea, as he addeth Vers. 2. madness. For the proof Vers. 3, 4, 5. &c.

I sought in mine heart to give myself to wine (yet acquainting mine heart with wisdom) and to lay hold on folly, till I might see, what was that good for the sons of men, which they should do under the heaven all the days of their life. The Vulg. I thought in mine heart to withdraw myself from wine, or my flesh, as it is Heb. that I might transfer my mind to wisdom, and avoid folly. But although the word 〈 in non-Latin alphabet 〉 signifieth as well to draw away, as to draw, yet because the preposition affixed to the word 〈 in non-Latin alphabet 〉 signifying wine, is 〈 in non-Latin alphabet 〉 in, not 〈 in non-Latin alphabet 〉 from; the New Translation is to be preferred, and it stands also with better sense; having spoken to his soul to enjoy pleasure, verse 1. and now coming to reckon up the pleasures, to which he gave himself, that he should not speak according to Vulg. of his abstaining from wine, but rather of his liberal drinking of it, because this is a thing in which most men take great pleasure, even unto drunkenness, although for this they are to be counted worse then beasts.

But if it be thus taken, how shall we understand the next words, yet acquainting my heart with wisdom? Lavater, although he followeth the Vulg. yet saith well to this, acknowledging that Heb. the words go otherwise, to draw my flesh in wine; Solomon meant not so to drink wine, as to intend the seeking of wisdom no more, as they that give themselves much to the drinking thereof, cannot, because that hereby they are made like beasts in understanding, but partly to take the pleasure hereof, and partly to intend the increasing of his wisdom, till he should see, whether of these would have the best issue: So that in reckoning up sensual pleasures, to which he fell, as much understanding as he had, the liberal [Note.] drinking of wine was one, yea, the first; that all men might take warning by him not to do the like, because that addicting himself first hereunto, as a most pleasing thing to the flesh, although he had a care herein, not to run as others do, to excess of riot, yet hereby another sinful pleasure was drawn on, which he calleth folly to lay hold on folly, although the Vulg. hath it, to avoid folly, but the word 〈 in non-Latin alphabet 〉 signifieth to apprehend, or to hold; and by folly is meant the folly of those that are lead by fleshly lusts to women, as he was most notoriously, in that he multiplied his Wives and Concubines in so great abundance, contrary to the Law, and took for his wives Outlandish women, Idolatresses, by whom his heart was drawn away from God to Idols. For although all sin be folly, yet this especially is censured as most notorious folly, both Prov. 7. And in many other places of that book, and Prov. 31. 3. 4. giving thy strength to women, and drinking wine are joined together, to intimate, that the one draweth on the other. And by women, whether many wives or harlots, the most intelligent mind is infatuated to fall from the pure worship of the true God, to the worshipping of Idols, as was proved especially in this King, and in the Princes of Israel before, who were drawn to Idolatrous feasts, wherein they drunk liberally, and then to join themselves to Midianitish women, and by their means to Baal-Peor, their Idol, to worship it, and that not a few of them, but a thousand; for which it is said that so many were hanged, as will appear, if we compare Num. 25. 4. 9. and 1 Cor. 10. together, in the one place it being said, that some, that is, the heads were hanged, and then the whole sum of those that died of the plague also, were four and twenty thousand, but in the other, three and twenty thousand fell in one day, therefore they that were hanged to make up the number of four and twenty thousand must be one thousand. Whereas then some have doubted whether Solomon wrote this Book in way of penitency, or not, because he speaketh nothing herein of his great sin of taking [Note.] to him so many wives whereby his heart was drawn away, they may by this his confession of giving himself to this folly be satisfied herein: For if we take this together with other things, which I have before noted, and upon Prov. 30. I was more brutish then any man, and Prov. 31. it will plainly appear, that this was his Book of repentance, whereby others that have fallen into foul sins may learn in humbling themselves therefore, to proceed in like manner in the ingonious confession of them all both to God and to men, that they may have pardon for both he doth so, and his Father David before Psal. 51. and the like is said of those that heard John the Baptist preaching repentance, they were there confessing their sins, and of the Converts at Ephesus, they confessed their deeds, and burnt their books, and confess your sins one to another, saith James. If it be said, David's confession was made only to God, it is true, but to take the more shame to himself, he published it to the world also. Now Solomon having confessed, that he divided himself between wisdom, and wine, and folly, to prove what would come of either, yet not meaning by wisdom here any other then natural and political wisdom, wherewith the wise of this world are endued; for no man, that is divinely wise, of which verse 26. doth so: he cometh verse 4. to show when his mind was so given, what he did further to please and content the outward man.

I made me great works, I built me houses, I planted me Vineyards, I made me pools of water, I gat me servants and maidens, and cattle above all in Jerusalem before me, and silver and gold, men-singers, and women-singers, and the delights of the sons of men, also my wisdom remained with me, and if there were any other pleasure in this world to be had, he saith, that he had it also, yea, and rejoiced herein: but coming to consider all this, he found all to be vanity, which is not to be conceived, that he did, till that his heart was touched with repentance. Before this he was highly pleased with the ways of pleasure in which he was, thinking that the enjoying of her was a great portion of happiness, and that none were happy in this life that did not. And thus it is with most carnal [Note.] men, all their joy is in wine and women, in magnificent buildings, singing and music and dancing, and getting gold and silver, and possessions, wherewith to maintain them. But would ye know (O ye Swine of the heard of the Epicures!) that do thus, Solomon, the wisest man, that ever was, having more pleasures these ways, then ye have, or can have, who thought himself happy herein, at last found them all to be vanity and vexation of spirit, and altogether unprofitable, and therefore never by any wise man to be sought after anymore; For if it be so to a King, incomparable for the affluence of all worldly things, and for wisdom also, to moderate himself in his cups, how much more must it needs be so in the end with you, that are foolish, and can keep no measure in your drinking, but continue at it till all your wits be gone? For the historical explication of that, which Solomon saith of his guests, I shall not need to say anything, because the History written of him doth so fully declare them.

And I turned myself to behold wisdom, and madness, and folly, &c. Having hitherto shown what a vanity it is for a man to give himself to sensual pleasures, now he cometh to compare this folly and madness, as he calleth it, and wisdom together, that is, worldly wisdom, to see, whether a man endued with such wisdom above others, doing thus, be the more happy for this; and herein although he putteth some difference, viz. by comparing one wise to a man in light, the unwise sensual liver to a man in darkness, yet he concludeth them both as vain in their ways, and alike in their deaths, for so much as both are given to carnal pleasure, the one by corruption of nature, as knowing nothing better, the other knowing more, but wanting grace to live better, and for want of a right judgment, preferring that kind of living as the best, so that by excess he transforms not himself into a beast, as the unwise and sottish commonly do.

He then that is a knowing man, having so much government of himself, as that [Note.] when others coming to good liquor, have none, but drink drunken like fools and sots, yet he will drink with them very liberally also, but either through the strength of his brain, or by taking something to keep him from being drunk, he drinks not his wits away as they do; he, I say shall in the end notwithstanding die, as they do, from the corporeal death, passing to that ever-tormenting death in hell fire, although by the way he be in the light of understanding, when their understandings are darkened through excess, and he hath his eyes still in his head, when they have them shut up. And the like is to be held touching them, that follow fleshly pleasure with women, some are so wise, that they will not commit Adultery, or Fornication, for which they may be brought in question, and put to shame or charge, but having one wife in one place, they will eftsoons betake themselves to another place, and there get another, and elsewhere another, so cunningly carrying the matter, that they cannot be found out; and likewise cheaters, who live by their wits, will not commit plain theft, but by cunning devices, get men's goods and estates away from them, as Jezebel did Naboth's Vineyard. They shall notwithstanding this their wisdom, meet in death together with the Adulterer, and right-down simple theft, who have not wit enough many times to hide their wickedness, but are taken in it by men, and suffer therefore; yea, although a man be so wise that he keeps himself from all these abominations, yet if he setteth his mind by his wit to gather worldly goods, having this end, when he hath done, to live in pleasures, although the pleasures, to which he is addicted, be not taxable amongst men, he shall yet die, as the fool, that hath kept no moderation, but in all things hath laid loose the reins to his inordinate affection. For the fool, who was so rich, of whom we read in the Gospel, did no more then such wise men, he gave his mind to gather goods, and then to live at ease, to eat, drink, and be merry all his life after. As Pyrrhus the King of the Epirots, who fought against the Romans, and gat many victories, being asked by Cyneas the Philosopher, what he would do, if he should once have subdued the Romans, and added their Territories to his Dominions? answered, That he would go on, and subdue other Nations to enlarge his Empire yet more, all over the world: and being asked, What he would do then? he answered, sit down and be merry. But of such followers of pleasure and mirth, what shall be the end, we may read in the story of him before spoken of by Luke, to whom it was said, when he was in the midst of his meditations, Thou fool, this night shall they fetch away thy soul from thee, then whose shall those things be which thou hast prepared? And Paul saith, They that live in pleasure, are dead whilst they are alive. For in our endeavoring to get worldly goods, our minds must be still always more intent to the getting of heavenly, according to that of our Lord, Lay not up for yourselves treasures upon earth, where moth and canker corrupt, but in heaven; And labor not for the food that perisheth, but that which endureth to everlasting life; and if we be not, we shall be judged, as the fore-said fool was, touching whom it is concluded, So are they that are rich in his world, and are not rich in God, they likewise shall lose their souls, if they have but given their minds to worldly things, and not to heavenly, to take pleasure of that they have themselves, but never studying how to improve it so, as that they may be bidden another day, Enter into your Masters joy, or come ye blessed of my Father, into the Kingdom prepared for you, for I was hungry and ye fed me, &c. Most Expositors. I know, by the wise, understand the wise without the fore-said limitation, holding the meaning to be, that in regard of outward things, there is no more profit in wisdom then in folly, in godliness, then in wickedness, as is further expressed Eccles. 9. 2. and that so far forth as man can discern, they die alike, if the godly die comfortably, so many times the wicked die also, departing like Lambs.

But for so much as Solomon in all this discourse is acting the part of a most wise carnal man, and speaks not, as when he was himself before his fall, or after his rising again by repentance, and such as carnal men call wise, are not the godly wise, for they count them fools; but the wise in respect of natural or political wisdom, it seemeth clear to me, that the wise here spoken of, are but the wise according to such wisdom, as he spake of verse 9. saying, also my wisdom remained with me; the wisdom which is in a man, that giveth his mind to the taking of all worldly pleasure, and this doubtless is not godly wisdom, but such as carnal men are capable of.

Thus also Olympiodorus, who saith upon those words, that wisdom stood so with him, that he failed not through the same of accomplishing all things, that he propounded to himself tending to luxury, pomp and carnal pleasure. One understanding the best wisdom, yet giveth the same sense, Wisdom stood to me, as the word 〈 in non-Latin alphabet 〉 signifieth, and what meaneth he by saying, it stood, but that it stood at a stay and fructified not; and if so, then during the time that a man endued with the best wisdom doth the like, this is but as a cypher in him, and he is not wise now but by natural wisdom, as hath been said, and he that is but thus wise, shall die as a fool, that hath not the wit to govern himself, like a man, but doth like a beast in following sensual pleasure.

Therefore I hated life, because all the work that is wrought under the Sun is grievous to me. Solomon having by experience found, that there is no felicity in pleasure, or in worldly wisdom to manage things so, as to bring them to such ends, as a man desireth, because that when death comes, there is no difference between such a wise man, and a fool, that hath not known how to order and manage things for the best, and so hath not attained to that which the wiser man hath done, because death makes them both alike, the one now hath no more wealth, or pleasure, or wisdom then the other: he saith, that he hated, that is, loved not his very natural life in this respect, nor took any pleasure in it, whereby he intimateth, that no man of the like mind ever shall, if he doth but take the same, that he did, into serious consideration; for although there be some joy for a time, yet this joy is nothing, because but momentary, being all ended, when death cometh at the furthest; he that hath gotten most, either of the gifts of nature, or of fortune, as we say, having no more, then he that had least; and if it shall seem otherwise, because he that hath gotten much here, hath much to leave to his child, when he is dead and gone, but a poor man hath nothing this he showeth Vers. 18. is ofttimes none advantage, because he cannot tell, whether he will be a wise man, or a fool, as his son Rehoboam was; Therefore he saith, He hated all his labor, which he had taken under the Sun; that is, he had no pleasure of the great abundance, that he had gotten.

Then he putteth a case of one that hath labored in wisdom, knowledge, and equity, yet to a man that hath not labored therein, he shall leave it for his portion, and saith, this also is vanity, and a great evil. Thus it happeneth not only to wretched Misers, who get their worldly goods by rapine and fraud, but even to righteous dealers, they labor diligently in their vocations, and with much trouble many times get in monies that are due unto them, and when they have thus increased their means, their heirs after their death coming to their possessions, live thereupon in idleness, pride, and prodigality. And therefore there is no sort of men, of whom it can be said, that their labors here, for anymore then necessaries, are not vanity.

But if it be thus, it may be demanded, whether parents ought not to gather, if they can, in the way of righteousness, for their children?

Sol. Doubtless they may, and ought, if God will, because he that provideth not for his own, is worse then an Infidel; only a measure is to be kept, and not so great abundance to be labored after, and if riches well gotten flow in, a man ought not for this to think himself happy, because all is vanity, and as it may [Note.] fall out, it may prove a great evil, because that by his son that shall come after him, it may be turned to an occasion of riot and excess.

For what hath a man of all his labor, &c? Here followeth a reason, why he pronounced all toiling to get worldly goods vanity, which is further added, he that thus laboreth, hath sorrow and care all his days, and his rest in the night is many times hindered, and so in the end he goeth away from all, that he hath labored for.

And hereupon he concludeth, There is nothing better for a man, then that he should eat and drink, and make his soul enjoy good in his labor. This also I saw that it was from the hand of God. This is understood by Jerome, Albinus, Lyra, and Arboreus, of a sober and moderate use of meat and drink, for he that thus liveth comfortably upon his gettings, and mingleth mirth and pleasure with his labors, eating and drinking more liberally, sometimes with his friends, enjoyeth some good here of that which he hath gotten; and because many, that toile much to get the world are slaves to their wealth, and so their covetousness will not permit them to spend of it upon themselves, he saith to eat and drink, and to rejoice thus, is the gift of God; But Ilugo, Victorinus, Olympiodorus, Thaumaturgus, and Gregory understand this, as spoken in the person of a carnal Epicure, who setteth his mind to live in mirth and pleasure, freely spending upon himself what he hath gotten, thus making sure that he will enjoy it whilst he liveth, and so he shall not be troubled at his end to think of leaving so much behind him, he knoweth not to whom. And to encourage himself in this Sardanapalus- like life, he saith, This is the gift of God, he hath given him wealth to this end, that he might be merry with it whilst he liveth, and this Solomon confesseth, was his mind, Vers. 25.

Who can eat, and who can hasten more hereunto then I? And thus these words answer to verse. 1. where he letteth loose himself to mirth and pleasure, and to the pleasure of drinking and folly, verse. 3. wherefore I take this to be the best understanding, holding with Victorin, that all which is spoken hitherto, tendeth to the setting forth of the condition of voluptuous men, amongst whom he was a chief; profit, and toiling for it night and day, being set forth by the way, and the consideration of the worse case of such men, as are wholly addicted thereunto, putting him on the more thus to satiate himself with carnal pleasures. Now having finished this Discourse or Confession of the brutishness of his mind, then he concludeth with a divine sentence, into the consideration whereof he entered upon his repentance, Vers. 26.

God giveth to a man that is good in his sight, 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. This also is vanity and vexation of spirit. A man good in the sight of God, is one, that is sincere, and of a good heart, for before men, and in their sight many be good, who are hypocrites, and have foul and evil hearts. To him then that hath a good heart, and truly feareth God; he giveth wisdom, knowledge, and joy; that is, understanding even to manage his worldly affairs for the best, that he may have wherewithal to live comfortably, and he hath joy of it, because he is not so sparing of what he hath, but he spends of it so, as that he wants neither good meat, nor drink, nor apparel, but liveth plentifully, and is with his worldly goods beneficial to others▪ that want, whereof he hath true joy, knowing, that what he layeth out so, he putteth into faithful hands to be one day repaid again with abundant interest.

Thus touching the good man; but for the sinner, that is, the covetous wretch, that either getteth his goods by hook or crook, or is without end of his greedy desiring of more, so that all his delight is to get abundance, but liveth miserably, pinching his belly, denying to his body or mind competent rest, whilst he is pursuing his covetous ends, upon such a man the Lord layeth this burden, that he shall heap up great store of wealth, but God by his providence will finally order and dispose of it so, as that it shall come into the hands of him, that is good before God, he sometimes being so over-ruled by God's providence, that he giveth it to such, and sometime he being by God's just judgment stripped of it, and a better coming to enjoy it, as Mordecai did the house of Haman, and the Hebrews the goods of the Egyptians, and afterward the wealth of the Canaanites. See before Chap. 13. 22. The wealth of the sinner is laid up for the just. This also is vanity, &c. that is, as it is a vanity to gather wealth with much labor, as was before said, and to leave it to one, whom he knoweth not whether he will be a wise man, or a fool, so it is vanity, although he, to whom it is voluntarily left, be wise and good before God; because the getter had nothing all his life long but travel and grief, and no comfort of all his gettings, but only his heir after him hath. Some by the joy before spoken of, which God giveth to him that is good in his sight, understand the joy which he hath of his wisdom and knowledge of God, and of his Son Jesus Christ, whom to know is life eternal, and this joy indeed he must have, and heavenly joys hereafter at God's right hand, or else he cannot be perfectly blessed, so that his joy of these worldly things is but a part, and the least part of the joy given him, the perfection of his joy lying in things spiritual and heavenly. Lastly, some by the last words, this also is vanity, understand the good man's having the wealth of another, it may seem indeed a great benefit to him, but for so much as it is but a worldly and transitory thing, it is but vanity.

CHAP. III.

TO everything there is a season, and a time to every purpose under heaven; A time to be borne, and a time to die, a time to plant, and a time to pluck up. Solomon having in the two former Chapters shown all things to be vanity that be under the Sun, by enumerating some particulars, which are most remarkable, Chap. 1. and further approving the same Chapter 2. in his own experience in the point of pleasure and profit; now he further illustrates the same by showing many vicissitudes of things here, which are common, all evincing, things done in this world to be but vanity; for that which is borne, and soon after dieth is but vain, and so is that which is planted, and eftsoons plucked up again, and the like is to be held of all the other interchanges here enumerated; for those things that are so variable, and of so short continuance are all vain.

Lavater saith, that having before spoken of God's giving wisdom and joy to the good, and the wealth of sinners unto them, now to make us not to be solicitous about the time, when this shall be, but to depend upon his providence, he saith. There is an appointed time for all things. But I rest rather in the coherence going before, this enumeration of particular appointed times for all things, showeth both that all things here are transitory, and that God makes it to be so, who hath appointed the times of all these changes, and therefore the term of every man's life is appointed by him, and of planting and plucking up both Trees, and Men, and Cities, and States, for by this phrase, Kingdoms and Nations setting up, or destroying, are spoken of by Jeremiah.

For the other times, which are twelve more, one opposite to another, Vers. 3, 4, 5, 6, 7, 8. I shall need to say nothing, but that the providence of God extendeth to all passages of this life even of least moment, for he setteth a time for all; and that against the opinion of the Stoics, men may be diversely affected upon divers occasions, sometime with joy to laugh, and sometime with sorrow to weep, Vers. 9. 10. &c.

After these divers vicissitudes or interchanges of times, he falleth upon his old theme again which he had in hand, Chap. 2. that a man hath no profit of all his labor in this world, yet there is much labor, wherein God would have the sons of men exercised, and such a labor, as of which they can find no end, whereof Vers. 11.

He hath made all things beautiful in the time thereof, and hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. This is one great labor of wise men, they have the world in their heart to inquire into, and to search out the wonderful things therein, but in many they are puzzled so, as that they can never find them out as long as they live. The Vulg. for these words, He hath set the world in their heart, hath it, He hath delivered the world to their disputation, which is the same in sense. There is two Expositions made hereof:

1. That which hath been named, from whence we may gather, that it is lawful for men to set their hearts to study about the wonderful things in the world, so that herein they go no further then God permitteth, but make this the end of their study, herein as in a Book, to see the wonderful wisdom and power of God to glorify him accordingly, which because the Gentiles did not, but were vain in their imaginations, they were given over to a reprobate sense. The things not to be inquired into by men are, the time of the day of judgment, when this world shall be destroyed, or to find out any natural causes hereof, or what shall be done when this time is past, for these are secrets reserved to God alone, and not belonging to us, as Moses speaketh.

2. He hath set the world in their heart; that is, to enjoy it and the things thereof, but this cannot stand, because our hearts must not be set thus upon worldly things, but heavenly, and we ought to use these as if we used them not. Moreover the word finding out, agreeth not to this Exposition. But according to the other it is true, men's hearts are set both to find out the wonders of the world, and the parts thereof, but it is so large and spacious, that they cannot from one end thereof to the other, there being still so much of the new-found world unknown unto us, and great hath been the toil of some to find out so much, as they have done.

I know that there is no good in them, but for a man to rejoice, and to do good in his life. And that he should also eat and drink, and enjoy the good of all his labor, this is the gift of God; See the same before, Chap. 2. 24. but it is again inserted here after the endless labor in prying into the works of God, without satisfaction, verse 11. to call men off from being unreasonably studious about things so abstruse and hidden, the depth whereof they cannot sound: and if it be spoken in the person of one living in pleasure, and placing his felicity herein, as it is most commonly held; the meaning when he saith, to do good, is to do this good to himself, to live merrily upon that which he hath, as if this were the best use-making of these worldly things, it being conceived by such, that they were all made, and were given by God unto man for this end. If in the person of a man more intelligent, after his finding out of the vanity and transitory condition of all worldly things, as some will have it, the meaning is, not to over toile a man's self, or to distract his mind with cares about getting and keeping these worldly things, but knowing that he must shortly leave them all again, whilst his life lasteth, to use them, as he lawfully may, by living plentifully upon them, and herewith doing good to such as are in want. But because this is not the lot of all men, but of a few, who have this consideration, he saith, This is the gift of God. And for curious prying with so much labor and study into the secrets of nature, to give that over as fruitless and endless, being content to know so much hereof, as we can▪ and conduceth most to the glorifying of God, who hath made them all, and continueth them in that ornate and beautiful state, wherein they were made, from the beginning, to the end.

Now although it be best to take the same spoken Chap. 2. 24. the first way, yet here it may best be understood this way, for all that Chapter to verse 26. was spent in speaking in the person of one given to worldly and carnal pleasure. But verse 26. of one awakened herefrom, and risen up by repentance, and so proceeding to speak divinely of the times and seasons of all things, and the inscrutability of God's works, and here determining seriously what is best to be done as [Note.] touching these worldly things; and therefore in this sense it is to be taken; as good counsel, and by all rich men to be followed, the rest of the holy Scriptures, also speaking the same, where we are straitly forbidden so much toiling and caring for worldly things, and bidden to distribute, and to do good with that which we have. And as hitherto in this Chapter, so verse 14. he proceedeth to speak most divinely reproving injustice and wrong-doing in Judges, and threatening them with God's judgment, which the sensual liver never taketh into consideration to stand in any awe thereof, Vers. 14.

I know that whatsoever God doth, it shall be forever, nothing can be put to it, nor anything taken from it, and God doth it, that men should fear before him. This is neither meant of the worlds continuance forever, as R. Moses hence inferreth, not of all particular things, which God doth; for as was said before, verse, 1 2. &c. many things, that he doth by men, as instruments, continue but their term or time by him set, he giveth life, and at the time by himself appointed, taketh it away again; so likewise for planting and building, &c. But it is meant partly of his great works of Creation done without the concurrence of secondary causes, the Heaven, the Earth, the Seas, the Sun, Moon, and Stars set to move, as he hath appointed, orderly or circularly, the Angels and Souls of men, they all continue forever; these two last everlastingly, the other whilst the will of God shall be for the sins of men, to destroy all again; and it is partly, yea chiefly meant of the Lord's doings in moderating and ruling all things here, for he saith not, hath done, as speaking of the time past, but doth, as of the time present, or as it is Heb. 〈 in non-Latin alphabet 〉 shall do, either now, or hereafter. Whatsoever God sets himself to do, in setting up, or pulling down Nations, or particular persons, in altering the Governments of the world, sometime giving the Empire of all to one, sometime to another, the former vanishing and being brought to nothing, in stirring up war; and causing it to cease again, in bringing famines and pestilences, giving health and plenty; And in things of more special grace, the going out and prevailing of his Word in Countries and Nations, the conversion of souls, and final saving of them forever; the settling of his Church, as upon a Rock never to be overthrown, and touching particular persons set into the state of Grace never to fall finally therefrom again; For the gifts and calling of God are without repentance. In all these, and the like, what God doth, stands so firm in all times and ages, as that no contrary power of men, or devils can hinder it, but it is done as he decreeth, as also David teacheth, saying, His counsels stand forever, the thoughts of his heart to all generations. No man can add hereunto, neither can it be taken from it; according to this, our Lord saith, Which of you by taking care, can add one cubit unto his stature, or make one hair white or black? beyond the measure or proportion, that God hath gone, in framing our bodies it cannot be gone, do all creatures what they can; neither can we live beyond the time by him set, nor can anything be prevented, which he decreeth and makes known by Prophesy, that it shall come whether it be good or evil; as David could not by Saul and all his Sycophants be prevented from coming to the Kingdom, neither could the captivity of Judah into Babylon be hindered, and after abiding there seventy years, none could hinder them from returning; neither could Nebuchadnezzar's so strong building of Babylon keep it from being destroyed with the King thereof at the time, which God had set. To pass over many more examples that might be brought of the Hebrews being delivered out of Egypt, the Canaanites expelled out of that land, &c. And all this God doth to make us to fear him, for who feareth not him, who hath all power in his hands forever, in all times and ages, who only doth what he pleaseth, and is irresistible in his Decrees, but only by fearing before him with a filial fear, to turn from all our sins, at which he is offended, and to ensue all righteousness; for who so doth thus, shall be sure, that he will do nothing for his hurt, but make all things work together for his good always.

That which hath been is now, and that which is to be, hath already been, and God requireth that which is past. See the same Chap. 1. 9. only here this clause more is added, God requireth that which is past. It is spoken here next after those words, That which God doth, continueth forever, &c. as a further illustration of the same, for that continueth ever, which is, and is done over and over in all times and ages, as the revolution of the Sun, about the world, the blowing of the winds, and the running of the rivers into the Sea, of which also Chap. 1.

Touching this clause added, Lavater saith, God's seeing of all things done in times long ago past, as if they were now present, is meant, for all things past, present, and to come, are present to him; and hereby his infinite knowledge is set forth, whereas we know not things done long before, but only some few of them, which we read of in History, Heb. it is, God seeketh the persecuted, the Vulg. Deus instaurat quod obiit, according to both these the sense is given thus, God will seek up, and restore again the poor persecuted man, that was, as it were, lost, and being thus expounded, herein way is made to that which followeth, [Note.] Vers. 16. touching wickedness in the place of judgment, for the comfort of those that suffer wrongfully, although in respect of men they are in a desperate condition, yet this Almighty and All-seeing God will see to find, and bring them to light again, when their wicked persecutors shall lie in everlasting darkness, as Vers. 17. implieth.

I said in my heart, God shall judge the righteous and the wicked, for there is a time there for every purpose, and for every work. A famous passage to show the faith of Solomon touching the last day of judgment, when God shall right every man's wrongs, remunerating the righteous, who have unjustly suffered, with glory and joy, and the wicked with destruction; and then not only men's works, but the evil thoughts and purposes of their hearts shall be laid open to their everlasting confusion, and the good works, and honest upright hearts of God's servants shall be also made manifest to their everlasting praise; see the like after Chap. 12. 14. and 1 Cor. 4. 4. Revel. 20. 12. For the word there, hereby is meant the place, to which God will come to judgment, whereunto all, both great and small, be gathered from all parts to be judged, which is by many thought to be the valley of Jehoshaphat, because the Prophet speaks of this.

I said in my heart concerning the state of the sons of men, that God might manifest them, that they might see that they are beasts. Here Solomon returns again, according to the opinion of some, to speak in the person of a carnal man, living in the pleasure of sin, and without the understanding of spiritual things; for such men think men to be but as beasts, because they die as they die, and when they die, although they hear of a man's spirits returning to God that gave it, as is said Chap. 12. yet they not being able to perceive any such thing, take this to be but a fantasy, and therefore whatsoever pleasure or joy is to be had of a man's worldly goods, they seek it here, not making account of any to come hereafter. But Lavater takes this to be spoken by Solomon, not as lead sometime away with fleshly pleasure drowning his understanding, but being wise, and having light from the Spirit of God; yet not speaking thus now ex animi sententia, as he thought indeed, but as it seemeth to be to the outward senses and reason of a natural man; For he that immediately before spake of all men's coming to judgment, and again after Chap. 12. could not possibly speak thus, but in such a way, as hath been said. For to the outward senses there is a great similitude betwixt men and beasts divers ways.

1. Because as the beast cometh from the earth, so doth man, and at his first coming into the world is less able to help himself, then a beast is.

2. As the beast feeds upon things that grow out of the earth, so doth man.

3. As the beast suffers by hunger, and heat, and cold, so doth man.

4. Men have diseases, and die, as beasts.

5. Many men have evil qualities, as beasts, one to fight against, and to devour another, Heb. the words are 〈 in non-Latin alphabet 〉 which is rendered concerning the state, of 〈 in non-Latin alphabet 〉 a word, but it indifferently signifieth a word, or matter; yet some think, that the difference, which God hath put between man and beast is here pointed at, that a man speaks, but the beast is dumb, and by the sons of men, they understand the wicked; and so it is, as if he had said, I thought with myself, that even the wicked before spoken of, when he said that wickedness was in the place of judgment, have the gift of speaking, although they grossly abuse it to pronounce unrighteous judgment, upon this matter I thought, that God will manifest them at that time, and judge them according to their doings.

And that by the sons of men the wicked are meant, may well be gathered, because when the righteous are spoken of, it is said, the Sons of God, and here it is Heb. The sons of Adam, that is of the old Adam in the state of sin, as is further set forth Rom. 5. 14. And he will make them know then, that they are but as beasts, made to be destroyed, as the Apostle speaketh, and Psal. 49. Man being in honor understandeth not, but is like unto the beast that perisheth. And then that which is spoken, Vers. 19.

That which befalleth the sons of men befalleth the beast, as the one dieth, so dieth the other, they have all one breath, so that a man hath no preeminence above a beast, is spoken of wicked men, in what high place or dignity so ever they be in this world, they are qualified like beasts without respect of right or wrong, unreasonably tearing and devouring the guiltless, as they do, abusing their strength one over another. As the beasts therefore die, and utterly perish when they die, so do the wicked without all hope in respect of the life to come, and if any of them have hope they shall be deceived. They do but live and breath here, as beasts do, making no better use of their spirit and life then they, and therefore they shall likewise perish forever. And well were it with wicked men if they might but perish as they, but lie always in the dust, and never come forth again to judgment, and so suffer endless torments, as they shall certainly do, both according to Vers. 17. and Rom. 10. 14. Matth. 25. but because it was so lately spoken of, it is passed over in silence here; And this of the similitude betwixt a wicked man and a beast, further prosecuted, Vers. 20.

All go to one place, all are of the dust, and all turn to the dust; that is in respect of the body, and if they shall think, they are of more excellency yet in respect of their souls, it followeth Vers. 21.

Who knoweth the spirit of man, that goeth upward, and the spirit of a beast, that goeth downward to the earth? where again for these words, of man, it is Heb. of the sons of man, or Adam, that is, how do such men know it, or can have this hope, seeing they are in all things lead by sense, whereby no such matter can be perceived, but only by faith, which they want, because they do not the works hereof. No argument then can be drawn from hence, that according to Ecclesiastes, men have not immortal souls, for he both speaketh evidently hereof elsewhere, as hath been already shown, and Chap. 12. 7. and the [Note.] whole drift of his speaking here, is to debase the wicked, and to show them both in their life and death to be like unto brute beasts, howsoever they be promoted in this world, that they might be ashamed and repent.

Wherefore I perceive, that nothing is better then that a man should rejoice in his own works, for that is his portion for who shall bring him to see what shall be after him? As he concluded upon the consideration of man's labor and study to know things without satisfaction, verse. 13. and before upon the consideration of the vanity of profit. Chap. 2. 24. so now upon consideration of the brutish condition both in life and death of wicked men, who have no regard of right or wrong, so that they may increase their wealth, he concludeth, that such had need to rejoice, and make merry here with that which they have wickedly gotten, for this is their portion and David likewise saith, that they have their portion in this life, if it be gone, all is gone with them, they shall never see any good afterwards, as the righteous shall, that die in the Lord; For they rest from their labors, and their works follow them, and they have comfort thereof. Some expound it otherwise, as that verse 13. of a lawful taking pleasure of that, which a man hath; but I rest in the Exposition made already, as best agreeing with the premises.

CHAP. IV.

SO I returned and considered all the oppressions that are done under the Sun, and behold the tears of such as were oppressed, and they had no comforter, &c. Having spoken of injustice in the place of judgment before, Chap. 3. 17. and after that of the reckoning, to which unjust Judges and Potentates shall one day be called; now, after something touching their brutishness further added, he returneth again to speak of their oppressions more at large, the oppressed, he saith, had no comforter, and their oppressors had all the power, as it sometimes falleth out, and our Nation above others hath woeful experience of it.

Wherefore I praised the dead, that are already dead, more then the living. Vers. 3. Yea, better then both, is he that hath not yet been. This is spoken to make us the more out of love with this world, and in love with the world to come, for if there be so much vexation here through oppressions and wrongs, making men weary of their lives, who can count it an happiness to live here, or be grieved when death approacheth, that he may depart from these miseries? but it is not spoken to [Note.] encourage any man to lay violent hands upon himself, when he is most oppressed, for he that dieth so, is so far from being better, then one still living, as that his case is much worse, because he dieth in the devils work, who was a murderer from the beginning, and therefore of him they undoubtedly receive their wages: But how is he said to be better then either, that hath not yet been? Whom doth he mean by him, that hath not yet been? And how can one dead in his sins, be better then a Saint living?

Divers answer diversely, but the best is that of Thaumaturgus of the oppressors before spoken of, the dead are better then the living, because they cease from sinning thus anymore; but a wicked oppressor living still, increaseth his sins, and consequently his condemnation, and he that is not yet come into the world, but is to come, is better then both yet, because he is not guilty of such foul sins. Olympiodorus saith, by one dead, is meant one dead unto sin, by one living, one living still therein, but before both these he is preferred, that hath not yet been, because he hath no sin, but the best of these hath, although not reigning in him, which is a good allegorical sense, but not literal.

Lyra by him that is not yet, understands an Embryo dying in the womb, or in the birth, because he hath none but original sin, all others actual also.

Jerome according to Origen, understands it of a soul not yet infused into the body, because that before this, men's souls are in an happy estate amongst those blessed Spirits the Angels of God: but thus it is supposed, which cannot be granted, that souls were all made at the beginning, and successively come into bodies, and so from blessedness, and purity, to misery and sin.

Lastly, some understand it only as a passionate speech, and hyperbolical, as there are many others at sundry times uttered by sundry holy men.

And I considered again all travel, and every right work, that a man is envied for this of his neighbor, this also is vanity; He goeth on to reckon up more things, for which he said at the first, All here is vanity. Before went the vanity of pleasure; 2 Of wisdom; 3 Of profit Chap. 2. 4 The vanity of mutability of things through their intercourse; 5 The vanity of study about matters of the world; 6 The vanity of unjust Judges, Chap. 3. their oppressions being further aggravated, Chap. 4, 1, 2, 3. All which he found to be vanities in his own experience besides the vanity of the greatest worldly things, Chap. 1.

Now the seventh followeth, the vanity of this world, because when a man doth a good work for which he expects rather to have love and praise amongst his neighbors, there are some yet that envy him therefore, his ingenuity, goodness, and industry being counted by them their disparagement, who either do nothing, or whose works are evil, as Cain's were, when his brother Abel's were good, and he hated him therefore.

An eighth particular vanity followeth of an idle foolish man, who pineth away for hunger, rather then he will work, which is meant by eating his own flesh.

A ninth is implied, Vers. 6. Better is an handful with quietness, then both the hands full with travel, and vexation of spirit; that is, contention and trouble to get it, see Prov. 15. 16.

A tenth vanity is, There is one alone, and there is not a second, he hath neither child, nor brother, yet there is no end of all his labor, &c. When he hath more then enough, yet he toyleth, and carketh, and careth to get more, although he cannot tell for whom this is a great vanity.

Two are better then one, because they have a better reward for their labor, &c. Having spoken Vers. 8. of one alone, now he enlargeth himself hereupon, showing in divers cases that two are better then one. Lavater thinks it to be specially meant of marriage, in preparing to which the Lord said, It is not good for man to be himself alone, I will therefore make him an help meet for him; a true friend, that is, alter idem, another self, not being yet excluded here, if there be any such to be found, besides a wife.

Here is therefore some taxation laid upon the man, who being fit for Marriage, preferreth rather to go always on in a single life to avoid the charge of wife and children, although for the want of chastity he burneth with fleshly lusts, and cannot live continently, he may by this means haply grow the richer, and be the more free from the cares belonging to the married, but either his greedy desire of wealth insnares him no less with worldly cares, he taking them all now alone, and there being none other to bear them with him, and so falls into many noisome and foolish lusts, yea, more foolish then the married, because he hath none to gather for; or if he be prodigally given, he spends both his strength and wealth upon Whores and Wine, and so like the Prodigal in the Gospel, in fine cometh to misery. I would not yet in laying a taxation of such lone men be understood, as if in no case I thought it not better to live single, for then I should think contrary to that dictate of our Lord, He that can contain, let him, and to the wish of the Apostle, that all men would continue as he did, that is, in a single estate, being single, or in widowhood, being a Widow or Widower; but where this gift is not given, it is better to marry then to burn. But in neither place is it commended to live single, when the inclination of nature presseth to Marriage for the avoiding of Fornication.

Touching the point in hand, That two are better then one, it is shown, 1. Because they have a better reward for their labor, which holdeth either in the married couple by helping one the other, they get the more, or in two friends of a Trade, the works whereof one cannot well do alone.

2. If one falleth, the other is ready to help him up, which is also true in both ways before spoken of.

3. With two there is heat, specially meant of man and wife, and is some reproof of those, that without necessary cause get a custom of lying apart the one from the other.

If any one prevails over him, two shall rise up against him, and a threefold cord is not easily broken, that is, both wife and child, if he hath any able, for which he speaks of a threefold cord, and after ones prevailing against him, of two more withstanding him. According to this it is said in the Psalms of one that hath sons, Happy is the man that hath his quiver full of them, he shall not be ashamed when he speaketh with his enemy in the gate. If two also travel together, a Robber by the high way will not be so ready to set upon them, as upon one alone. Herein is also commended unity and concord, and sociableness amongst men in a good way, although not as sociableness, or good fellowship in drinking to excess is nowadays accounted. A people living in unity is strong against the common enemy, but a Kingdom divided against it self cannot stand; so likewise an house or family, brethren living together in unity, are as many sticks bound together which cannot be broken, but being divided any man may easily break them one by one.

Better is a poor and wise child, then an old and foolish King, who will not be admonished. Vers. 14. For out of the prison, he cometh to reign, whereas also he that is born in his Kingdom becometh poor. Here is the eleventh particular vanity, of a foolish man advanced to the dignity of a King. To be in highest place and dignity is counted the greatest happiness in this world, but if one be so dignified, who is foolish, but so wise in his own conceit, as that he disdaineth all counsel and admonition of others, as taking himself to be wiser then they all, a poor wise child is better then he, although he be old, because he receiveth instruction from his teachers, and increaseth in wisdom, such a King despiseth instruction, and so goeth on in his own foolish ways, whereupon he is hated of his subjects, and in time deturbed from his Kingdom, and either cast out, or be destroyed, as the next words show, For out of the prison he cometh to reign, whereas he that is borne in his Kingdom becometh poor; that is, the foresaid poor wise child, although he be for a time held in a very low condition, yea, be cast into prison, as Joseph was, cometh to reign, and the foolish old King, though borne a King, becometh poor, being for his foolishness and tyranny, pride, and obstinacy, put down and stripped both of his dignity and wealth, as Manasseh was, and as some Kings of England, Edward the second, and Richard the second have been: and some are sometimes so served without any just cause, as Henry the fourth, Emperor, against whom his son Rodolphus, by the instigation of the Pope, rebelled, and brought him at length to such poverty, that he wanted wherewithal to sustain his life. And contrariwise godly Valentinian was brought out of the prison and made Emperor; as for poor men, and of infirm condition, David was such an one, and Jeroboam, and divers Roman Emperors, one a Potter, one a Cow-herd; some common soldiers before, were afterwards chosen, and made Emperors. A place to be seriously thought upon by all Kings, that they may above all things beg wisdom of God, as Solomon did, to rule aright, [Note.] and not be proud or self-conceited, but hearken to good counsel of their faithful subjects, duly considering, that no King sitteth so sure upon his Throne, but that if he hath not a care, he may soon be brought down, that he may never be highminded, but always fear, as he is pronounced blessed, that feareth always, for this is true, not only in meaner persons, but even in Kings and Emperors. Popish writers, saith Lavater, expound it allegorically of souls going from the prison of purgatory to reign in the Kingdom of heaven; but none of the Ancients expound it otherwise, then hath been said, Gregorius, Neocesariensis, Gregor. Antiochen. Olympiodorus: and although Origen and Victorinus allegorize hereupon, yet they have not a syllable touching Purgatory, which showeth that this was a later invention.

To conclude, Job 36. 8. it is said of Kings, that are in fetters, and then learn discipline, that God bringeth them again to a prosperous estate, but if not, he destroyeth them, according to which some understand this, of a Kings coming out of prison to reign, whereas through his folly before, he was brought down and became poor, and I see not but that it may be understood either way.

I considered all the living that walk under the Sun, and the second child that shall stand up in his stead. Vers. 16. There is no end of all the people, even of all that have been before them, they also that come after, shall not rejoice in him, this also is vanity, &c. He goeth on to show, that it is not happiness, but vanity and vexation to be a King, I considered all the living, &c. Hereby it appeareth what a vain and vexatious thing it is to be a King, for whether we consider the people now living, or those that are to come, and their divers judgments and affections towards the Kings son who reigneth in his stead, or any other set up in his place, when he for his foolishness and obstinacy is put down, both they that go before this, who then cried him up, after a while speak against him also, and they that come after, are not satisfied with him, they all generally yet had rather be at liberty to do everyone what is good in his own eyes. The consideration of this, made one King, of whom Valerius Maximus writeth, to cry out, O infaelicem pannum, &c. O unhappy clothe! speaking of his Royal Robes, thou art not worthy to be taken up, if any man knew, to what evils thou art obnoxious, thus Lavater; Junius rendering it, the people joining themselves to that second child set in his place; that is the poor wise child, said before to be better then a foolish old King, and coming out of prison, that is, greatest obscurity, to reign; I have seen them, saith he, when the old King was put down, and he was thus advanced, yet not long rejoicing in him neither, so mutable in their minds are people, and so miserable in this respect are Kings that reign over them. And this is not a thing that comes to pass for a time, and away, it being otherwise afterwards, but in all times and ages, for which it is added, Vers. 16.

There is no end of all the people; that is, they who are thus disposed cannot be said to have been, or that they will hereafter be of another mind, when the present generation is worn out, and another cometh on, for as they that were before, have been in this respect, so will they be that come after in all times and ages.

CHAP. V.

KEepe thy foot when thou goest to the house of God, and be more ready to hear, then to give the sacrifice of fools, for they consider not that they do evil. In the Hebrew this verse is joined to Chap. 4. and this not begun till the next words; thus also Vulg. and Lavater, but Cajetan and Junius, whom New Translation herein followeth, beginneth this Chapter thus, because these words are of the same argument with Chap. 5. For the coherence, having spoken of Kings, and their vanity, who are the highest amongst men, now that we may attain a better Kingdom in Heaven, he teacheth us how to seek this by coming to the house of God, wherein, as Olympiodorus noteth, he implicitly taxeth another vanity, that is, of hypocrites, who shall be as sure to fall from their hopes of that Kingdom, as a foolish King that will hear no admonition from his earthly Kingdom; [Note.] for who are hypocrites? but they that come to the house of God without an heart to learn his will, and to become obedient thereunto, pleasing themselves highly in a show of piety, when wickedness is in their hearts and lives: If thou wouldest do thyself more good by coming, and indeed attain this Kingdom, take heed unto, or keep thy foot, that is, from going in any evil way, contrary to that which becometh a worshipper of God; For he that calleth upon the name of the Lord must depart from iniquity, therefore be more ready to hear, have more care of hearing the word there taught, and obeying it, then of bringing sacrifices, which they that hearing and obey not, do foolishly: as Samuel told Saul, when he spared the best cattle of the Amalekites, as he said, for sacrifice, For obedience is better then sacrifice; Therefore he calleth the sacrifice of evil doers, the sacrifice of fools, and although they consider it not, their doing of evil in thus bringing them, by sacrificing, thinking to amend their evil doing, saith Jerome, and not by obeying.

Be not rash with thy mouth, nor be hasty in thy heart to utter anything before God, for God is in beaven, thou upon earth, therefore let thy words be few. This is first, and most properly to be understood of speeches uttered in the house of God, of which he spake verse 1. And because all that we speak is before God, for we can go no whither from his presence, it may be extended to speaking any where in general. Here then warning is given first to those that teach in the Congregation not to utter anything of their own heads, but what they bring good proof for out of the word of God, they that do otherwise, and obtrude their own imaginations to the people for doctrines may say, that they are Apostles of Christ, but they shall be found liars, as the Church of Ephesus is said to have found some to be. And as he that teacheth, must not be rash to utter his own phantasies, so not to speak in the Church without premeditation, lest he through his idle multiplying of words without matter, or any regard to decency of phrase, be counted an unworthy Preacher, and a foolish babbler.

2 Here is an item for us, when we pray, to keep us to cur Patteme, the Lord's Prayer, neither asking anything that we cannot ground hereupon, nor multiplying words by drawing out our Prayers into a great length, after the manner of heathens, and hypocrites, of the one of which, it is said, They think to be heard for their much babbling, of the other, They devour widows houses, and for a color make long prayers: And against unpremeditated preaching, Study, saith Paul to Timothy, to show thyself a work-man, that needeth not to be ashamed dividing the word of truth aright.

3 Judges also ought not to be rash in passing sentence upon any case, that cometh before them, for they judge for God, and God is present amongst them, and so, they also speak before God in a special manner.

4 In our making vows, or swearing, we must not be rash, but proceed with due consideration, as Jeremiah teacheth, saying. Thou shalt swear the Lord liveth in truth, in judgment, and in righteousness.

5 In our common talk, he that is rash and hasty to speak, uttereth a multitude of words, and a multitude of words cannot be without sin, as hath been taught before in Proverbs; wherefore let everyone saith James be swift to hear, slow to speak, and our Lord saith, Of every idle word men shall give account at the day of judgment, and if of idle words, much more of blasphemies, cursings, railings, lying, and filthy talking.

6 Here is a warning against speaking unreverently of the Word or Works of God, or censuring his doings either in judgment or mercy, as if any Act, Word, or Decree of his were unjust, or untrue, who is Truth, Goodness, and Righteousness it self. And yet we in our haste are ready to fault every of these ways, for which we have need to be thus warned, and to think upon this warning to repent, and not to do so anymore. God is in heaven, &c. It stands thee in hand to be sparing of speech, and not to let thy torgue run riot, and so thou hereby increasest thy sins before God, who will judge thee for thy very words, as Christ saith, By thy words thou shalt be justified, and by thy words thou shalt be condemned. God is in heaven thence to behold thee upon earth, and to take notice of all thy ungodly sayings, he is not to be dealt withal, as an earthly judge, who may be corrupted, as being an earthly man like thyself, and so made to connive at thy evil speeches, therefore use few words, and then thou shalt have the fewer sins; and as in thy common talk, so in thy prayers, because he reproveth much babbling, and vain repeatings of the same words for want of other matter, there being still a desire to hold out long in praying, as an inseparable accident of zeal; but this is not zeal according to knowledge, but a blind zeal, and therefore vainly gloried in, although zeal and fervency of spirit sometimes causeth the doubling and trebling of the same petitions and words, as our Savior Christ in extremity prayed in the same words three times over a little before his Passion, and Daniel iterateth the word Lord often in the same Prayer.

Moreover, God is said to be in Heaven, in respect of his infinite Glory, able to strike fear and reverence into any man that speaks before him, and to make him use few words, as the Majesty of a King causeth reverence in those that are before him.

Lastly, to intimate his power to punish such as any way offend him, seeing there is not an Angel in heaven, but is of wonderful great power to destroy great numbers and hosts of men, as was proved upon the host of proud and blasphemous Seunacherib, and upon Pharaoh, and his people. And for using few words, there is a common saying, That man is wise that speaketh few words, and Xenocrates, a wise Philosopher, being amongst others, that spake many evil words, was silent all the while, and being asked the reason, he said, That he had often repented, that he had spoken, but never that he held his peace. And to prove that few words are a sign of a wise man, it is added on the contrary side, Vers. 3.

For dreams come by the multitude of business, and a fools voice is known by the multitude of words. That which a man is busied about in the day time, is ofttimes represented to his fantasy in the night in sleeping; so a fool, and one that hath foolish thoughts in his mind, breaks forth into foolish speeches, through his being given to talk much, and so his folly is known, which if he did hold his peace, would be concealed, and he would seem wise, as hath been before taught.

When thou vowest a vow to God, defer not to pay it, for he hath no pleasure in fools, pay that which thou hast vowed. Vers. 5. Better is it that thou shouldest not vow, then that thou shouldest vow, and not pay it. Vers. 6. Suffer not thy mouth to cause thy flesh to sin, neither say before the Angel, it was an error, wherefore should God be angry at thy vow, and destroy the work of thy hands? Having commended speaking few words before God in general now he giveth a charge according to the express Law of God against vowing, or in word promising anything to God, and not performing it.

Lavater understandeth this as concerning only the time, whilst they lived under the law of Ceremonies, saying, That the Ceremonies of the Law may as well be continued under the Gospel, as making vows. For things, about which vows are conversant, are either duties commanded, and to these we are all bound by our general vow in Baptism, and if that, and God's Commandments be not of force to make us do them, other vowing certainly will not; or they be about indifferent things, the nature whereof is altered by vowing, they being made now necessary, which ought not to be; or lastly, they are about things unlawful, as was that vow of David to kill Nabal, and all his males, and of those forty men, that vowed not to eat or drink, till they had killed Paul, and the vows that are now made by superstitious Papists to merit salvation, as to live a Monastical or eremiticall life always, to obey their Abbot, or Prior in all things; although in so doing, Parents be disobeyed by their children, and Masters by their servants, and Magistrates by their subjects, from under whose power these Votaries think, that they are now gotten. Hitherto Lavater, who referreth also for this matter to Peter Martyr in his Common-places, and Wolfgangus Musculus in his Common-places. But I see no strength of reason in all that which he saith against making of vows now, and performing them, anymore then under the Law, only such things as properly pertained to the Ceremonial law, are not now to be vowed, nor anything unlawful, which might never be done either under the Law or Gospel, and of this sort I grant, are Monastical vows, and vows made to Saints, for it is to God, that we are bidden to vow and perform it, and not to any other; so likewise Psal. 51.

And for so much as the Old Testament is the word of God, and herein it is often prescribed, and there is nothing said in the New to put an end to this Precept, it is of force still, and not to be counted as ceremonies of the Law abolished by Christ's fulfilling the things therein prefigured; For the reasons brought, they are of little force:

For first, Although things commanded have a sufficient tie put upon them, in that they are by God commanded, yet it seemed good to his divine Wisdom to require his people to enter into a Covenant with him by blood, the more strongly to blnde themselves to keep them, and as they covenanted, they promised and vowed to keep all God's Commandments always. And whereas he saith, our vow made in Baptism tieth us to all things commanded, and therefore particular vows making after this, are superfluous; he first hereby confoundeth himself in his own ground, that vows are not to be made, under the New Testament, anymore then ceremonies of the Law to be held, in that he justifieth this vowing. Secondly, if a general vow once made, it were not lawful to make particulars after this, then they that lived under the Old Testament did an unlawful thing also, because they had all before made a general, as hath been declared.

2 What reason there is, why things indifferent may not be made necessary by promising them to God upon condition, I see not, anymore now then in times of old, when they vowed in time of danger, if God would preserve them, to give such land, or such beasts unto him, which they needed not to have done, but they being vowed, a necessity lay upon them to do so, and likewise to abstain from wine and strong drink, haply because they had hereby formerly offended. Only superstitious vowing is to be codemnned, as hath been aforesaid, as being a renewing of the Ceremonial law, and that with additions, of which there is no ground. But for vowing that which is lawful and good, when this is done, we must not defer to pay it; it is ingratitude, saith Ambrose, when God hath done that for thee which thou desirest, not to perform that to him which thou promisedst.

Vers. 6. Suffer not thy mouth to cause thy flesh to sin; that is, faith Junius, to cause thee to sin, for in respect of nature, we are flesh, and being regenerate, we are composed of flesh and spirit, the one leading to sin, the other to righteousness, and when we sin, this is caused by the flesh; and in vowing the mouth, from which the vow or promise made to God cometh, but is not performed, causeth sin through the flesh prevailing against the spirit, and hindering a man from doing the good, that he should, and is by so sacred a Bond bound unto. Before the Angel, say not it was an error; that is, before Christ the Son of God, who is the Angel of the Covenant, before whom all that is vowed is vowed, and if it be not performed, he that sinneth thus, must look for destruction at his hands. Lavater agreeth with Junius about the flesh put for a man's self, the part for the whole, but by flesh, he also understandeth wife or children, who are said to be thy own flesh, and by the mouth causing thy flesh to sin, he understandeth not only by vowing, and not performing, but also by obscene talk, by cursing, swearing, blaspheming, and lying, and railing, to all which men are most apt in drunkenness; and a man's mouth causeth him to sin, or maketh him guilty of sin, when his tongue, as a fire out of the place, setteth all things on fire. And by flesh understanding his children, or wife, he faith, his flesh is made in this sense to sin, when by his ill example they are corrupted, and do the like also. Say not before the Angel, that is, before the Angels, whom God hath set about his people to guard and keep them, and so are always near unto them, either in their Assemblies, or elsewhere, as they are severally assigned by their Guardians, which is to be considered of, as the forcible motive to take heed of sinning in sailing, especially in our promises made to God, which such holy Spirits cannot endure, but will be hereby chased away from us, as Bees are by smoke, and this I take to be the right meaning of this; And for the meaning of the words following, Destroy the works of thy hands, it is lest God being offended, curse thy labors, and so in keeping back a little which thou hast vowed, all that thou hast got by the laborious working of thy hand, or forefathers for thee, come to ruin, as it is often seen, that devouring things devoted, bringeth a curse upon a man's whole estate to consume it, and the like is true touching Tythes with-holding, and letting the house of God lie waste through covetousness, as both the Prophets Haggai and Malachi teach.

Forsterus by the Angel here understandeth the Priest, who is also called the Angel of the Lord, where it is said, The Priests lips shall preserve knowledge, for he is the Angel or messenger of the Lord. Say not it is an error, hereby is noted the manner of men, when they have sinned, to excuse even the soulest fault, it was my infirmity, I spake thus, or thus indeed in my haste, or in my drink, but no such excuses will be taken for breaking of a vow, but destruction shall go on notwithstanding; wherefore let us not extenuate, but aggravate our sins against ourselves, [Note.] as David did, that we may find grace and pardon, as he did. Cajetan saith, there be three properties of the mouth, to eat, to kiss, and to speak; by eating, the mouth causeth the flesh to sin through gluttony and drunkenness, when a man being drawn by his taste running into excess of riot; by kissing, when carnal pleasure carrieth him to adultery, or fornication, or lasciviousness; and speaking, when either he performeth not his vow, is rash, and inconsiderate in making it, or any other way, he offendeth with his tongue. Some say the flesh is said to be caused to sin to imply the weakness thereof, whereby the sinner excuseth himself, laying the fault upon his nature, yea, and upon God that hath made him so.

Vers. 7. Is nothing else but a conclusion in general against loquacity impugned, verse 2. and that by comparing a multitude of words for the vanity thereof to dreams.

If thou seest the oppression of the poor, and violent perverting of justice and judgment in a Province, marvel not at it, for he that is higher then the highest, regardeth, and there be higher then they. Chap. 3. 16. Having spoken of wickedness in the place of judgment, as a great vanity; now after some other vanities he resumeth the same argument again, as thinking that he had not spoken enough before, to comfort and confirm us against the temptation, wherewith we may be tempted, that God careth not for the affairs of men, nor what wrongs be done by one unto another, because revenge is not speedily taken upon the wrong doers. But this should stay our minds in this regard, that as amongst men some are higher then others, who ofttimes do afterwards call to account, and punish inferior Magistrates; so none are so high upon earth, that do wrong, but God, who is above all, considereth it, and he hath his Angels, that be higher, then they, ready pressed to do execution upon them, when the time cometh, that he hath appointed, as upon Pharaoh and his people, that wronged the Children of Israel so notoriously, whose first-borne were therefore destroyed all in one night by an Angel, and they were delivered from their sufferings and oppressions. Thus Jerome, Vatablus, Cajetan Arboreus, Laveter, &c. but Lyra, because it is said in a Province, will have by the higher then they, the King understood, who reigneth over many Provinces: but what if he be unjust also, as he may be, and often is, what a comfort were there to the wronged, if there were none above him to animadvert against his injustice and violence? and if there be no such man higher, as sometimes it falleth out, as when Rebels prevail, and there is no King, who then shall punish the wrong doers, but God?

Moreover the profit of the earth is for all, the King himself is served by the field. This seemeth to have coherence with Vers. 8. thus, whereas Kings and Judges wrong poor men in judgment, by whom the ground is tilled, to their great discouragement, they do herein they know not what; for the King and all his subjects must sustain want of things most necessary, that is, bread, if husbandry be hindered, either by committing to prison husbandmen, or violently taking away their cattle, wherewith this work is to be done, or unjustly cutting them off, or destroying their corn, as is too much practiced, when violence is exercised, as in Civil wars in a Land.

He that loveth silver, shall not be satisfied with silver, &c. Here the same arguments is still continued, as if he had said, there is no reason, why poor men should be oppressed by the high and great ones, as was complained of verse 8. for all this is to get riches to themselves; but herein they shall fail of their end, that is, of being satisfied herewith, as all shall be, that so love riches, that they will get them by right or wrong. Therefore he concludeth this to be a vanity, to get goods together in abundance by hook and crook to the endangering of a man's self in respect of God's judgment, and yet not be able to attain the end of his so doing, viz. satisfaction herewith, as the hydropicall man, that drinketh much and often, and yet is not satisfied, for the love of money increaseth, as much as money it self is increased.

When goods increase, they are increased, that eat them, and what good is there to the owners, saving the beholding of them with their eyes? Here is another reason against unjust getting of worldly goods, as the owners thereof, when they have abundance, are not satisfied, which is one misery; so they have not of them all anymore good, but the beholding of great heaps of treasure: but the wealthier and the greater they are, the more servants they must keep about them to devour them, and then more resort of friends, and for the most part but of Trencher-friends, that love them for that which they have, and the good food which they eat at their charge, but let their goods be gone, and then such friends will come no more at them, and much must also be given away. For a full Comment upon this, we may take that speech of Xenophon, of one Pheraulas speaking to Saca, and saying, Doest thou indeed think, that I live the more pleasantly, because I possess more? know, that I never did eat, or drink, or sleep more sweetly, then when I was poor; Now that I have gotten much, what doth it profit me, only that I have more to keep, more to give to others, and the more I keep, the more business I have; For now, many servants look for meat and drink from me, many for clothing, some must have the Physician. Moreover, one comes and brings me word of my Sheep devoured by Wolves, another that my Oxen falling from a sleep place perished, or that some disease hath set in amongst my Cattle, therefore I seem now to myself, to be in a more sad condition then formerly, when I had but little.

The sleep of him that laboreth is sweet, whether it be little or much that he eateth; but the fullness of the rich suffereth him not to sleep. Here is a third reason against covetous scraping together of worldly goods, hereby men lose their sleep many times, when poor men that labor, and have but little to eat, sleep full sweetly; for either their excessive eating and drinking makes them stomach-sick in the night, according to Schola Salerni, saying, That thou mayest be light in the night, eat a light supper; and again, Let thy supper be light and short, because a great supper hurteth, &c. or their worldly cares, lest they should be robbed, vexation at losses, or studdying to increase their wealth, and what fraud to use to this purpose, and the conscience of gain unjustly gotten sometimes exercises them so, that they cannot rest, and who doth not prize sleep as a great benefit? and if so, why are riches so eagerly sought after?

There is a soar travel which I have seen under the Sun, riches kept for the Owners thereof to their hurt. But those riches perish by evil travel and he begetteth a son, and there is nothing in his hand. Here is a fourth reason against getting riches unjustly, they that do so, get them to their own hurt, for whether are Thieves and Robbers bent to break through and steal, and sometimes to murder, but to rich men? upon whom is the eye of Tyrants, but upon them, to pick quarrels against them, and to imprison sometimes, and slay them? the low shrubs and sails escape the dint of stormy winds, when the tall Cedars, and high-hoysed up sails are blown down. Sometimes, a man's own Children and Servants, for his wealth prove treacherous to him, and make him away; to say nothing of the loss of their precious souls coming hereby, covetousness in them being an incurable disease, continuing even to old age, and then increasing more. And some there have been, who have had abundance of Corn covetously hoarded up by them, expecting a dearth, but it proving a plenty, have for grief and vexation hanged themselves. For the next words, Those riches perish by evil travel, hereby is meant, either by prodigality in sumptuous feasting, or buildings, costly Household-stuff, and apparel, or in company-keeping, and drinking, gaming, or whoring, or following other Pastimes, or bringing up Children in a prodigal way, or Surety-ship, whereby all is consumed, and so his Heir coming hath nothing, but is poor, and so in worse condition, then the son of a poor man, because not used to labor, as he hath been, nor brought up in any course of life to get his living. Oft-times also rich men are proud, and bearing themselves upon their wealth, despise others, and are contentious in Suits of Law, whereby much of their estate is also wasted.

As he came forth of his Mothers womb, so shall he return to go as he came, &c. In this, and verse. 16. is a fifth reason; put case that a rich man consumeth not, but increaseth his wealth to the end of his days, yet then he goeth naked out of the world, as he came into it, and shall carry nothing away, as Job also saith; He goeth in all points as he came, and what profit hath he, that he hath labored for the wind? There is no difference, saith Ambrose, betwixt the dead bodies of the rich and the poor, but that those of the rich haply stink more, as being fuller of putrifying matter, through their full & dainty diet: therefore laboring for riches is laboring for the wind, or empty air. If a rich man hath more cost put about his dead body, when he goeth to the Grave, and some of his money put in together with him, as some have had, yet all this is nothing to him now, because he hath no benefit hereby, and he shall at the last day rise as naked, as the poorest, and come to Judgment.

All his days he eateth in darkness, and hath much sorrow and wrath with his sickness. By darkness here, as commonly in other places, misery is to be understood, and the rich man is said to eat, and drink in misery, because there is always something or other to vex him about his worldly goods; either he hath been robbed, and cannot eat his meat cheerfully for that, or Servants idle out their time, and purloyne from him, which is another vexation, or his Children are too wasteful, or his Wife, or she giveth too much to the poor, or he heareth of losses, or debtors keep not touch with him, or he is by others defrauded of his due, &c.

Again, it may be also taken, as Lavater hath both, of his retired living, keeping out of company, or so that men may not know where to have him, for fear of being charged by them; or he obscures and hides his wealth, keeping it from the knowledge of men, by pretending that he is poor, and habiting himself accordingly; for the sorrow and wrath, which he hath with his sickness at the last, whereof he dieth, it is not only in regard of his pangs, but the troubles about his estate, which then he hath to dispose of; or because he perceiveth his Children, or friends, to stand gaping after his goods, thinking long for his death, by all which he is so troubled, that now, when he hath most need to prepare for his departing, he is most mangled with the world, to the great prejudice of his soul; and this is a sixth reason against greedy gathering of worldly goods, they do but cause the more sorrow and vexation, even in eating, when all men are wont to be merry, and in sickness, when we have no need of a further burden to be added by other sorrows.

The vulgar Latin for sickness hath sadness, but 〈 in non-Latin alphabet 〉 signifieth his sickness, or infirmity, and it may be understood of sickness coming by vexation, and trouble about earthly things; if then there be so many reasons against so earnestly desiring to gather the goods of this world, what remaineth; but, It is good and comely for one to eat, and drink, and to enjoy the good of all his labor, that he hath taken under the Sun, &c. which hath been so often spoken of already, that I need not to say anymore upon it.

CHAP. VI.

THis Chapter beginneth as the other ended, for there he having pronounced it to be a rich man's portion, to live comfortably upon his wealth in this life; now on the contrary side, he showeth it to be a great misery not to do so, but to live sparingly, and at the last to die full of wealth, and honor, his goods coming into the hands of strangers, as it often falleth out, which is to be understood for want of Children of his own to inherit them, for which he saith.

If a man beget an hundred Children, and liveth many years, and his soul be not filled with good, and also that he hath no burial, an untimely birth is better then he; For hitherto, since Chap. 4. 8. he hath spoken of a covetous man without Children, now he speaks of one, that hath many Children, and he speaks of it, as a great blessing, for so specially under the Law it was, and to be without Children, a reproach; but he that enjoyeth this blessing, and the blessing of long life also, if he be a covetous wretch, and cannot bestow a sufficient part of his goods upon himself, to live joyfully hereupon, and when he dieth, to spare charges of a Funeral, will be put into the ground, without any solemn meeting of friends and neighbors to accompany him to his Grave, an untimely birth is better then he; or as some expound it, is so dealt withal by his Children, or falling into enemies hands, and being slain, and let lie in the fields without any burial: Jerome expounds it either way; for such, as God honored of old, were honourably buried, as Abraham buried Sarah, his two sons, Isaac and Ishmael buried him, and Jacob and Esau, Isaac, all the sons of Jacob, him, all Israel, Samuel, &c. therefore it is some part of unhappiness in this world, in an ordinary course to be without a burial; but if extraordinarily through persecution the Saints of God for his sake suffer this reproach, it is an honor unto them, wherein they may glory, if they know that they shall be thus used, as the Apostle Paul gloried in his sufferings, and said, God forbid that I should glory in anything but the Cross of Christ, to be hanged upon which, in an ordinary course, was a curse: but for his sake to be thus, or otherwise disgraced any way, a great favor of God, and an honor.

For he cometh in with vanity and departeth in darkness, and his name shall be covered with darkness. This and verse. 5. are generally understood alike of Abortives; but Carthusianus and Hugo understand this, as spoken of the covetous mentioned before, that wanteth a burial, he cometh into the world with vanity, or in vain, according to the vulgar, for what vainer thing can there be then such a man? his coming into the world, but living altogether in a toilsome course of life, and then departing in such a manner, is worse then if he had been an Abortive; and that it is spoken of the covetous Miser appears, because he saith, His name is covered in darkness, whereas untimely births, or still borne Children have no names, neither can they be said to come into the world in vanity, and to depart, for they depart before they come in; it is therefore most probably spoken of such a Miser, further to set forth his misery and baseness in life and death, being without a burial, when he hath lived long, and labored for goods, as takeing no pleasure of his gettings; for a life so led is in vanity, and such a departing is in darkness, according to the letter, because he is so put into the ground in the night, and there being no Sepulcher provided for him, he lieth in obscurity, as if he had never been, not so much as his name being remembered a short time after, no more then an Abortive that had no name.

Aorcover he hath not seen the Sun, neither knoweth anything, this hath more rest then the other; That is, herein is the wretched man before spoken of worse then an Abortive, not only that he cometh in vain, and departeth in darkness, and now hath no name, or is not remembered anymore then such an one, but also for that the Abortive never saw the Sun, not knew any miseries of this life, as he hath long done, but beginning to live, and then dying again, it is at rest; whereas such a man never rested, but always toiled and travelled, neither being dead hath he rest, but is in that utter darkness of the damned, in weeping and goashing of his teeth through torment without end in that burning Lake of fire, and this may go for a twelfth vanity, further amplified, verse. 6.

Yea, though he live a thousand years twice told, yet hath he seen no good, do not all go to one place? He had before spoken of a covetous man's living long, but not being filled with good, now he mentioneth a far longer time, then ever any lived here, or can live, two thousand years, if his many years before spoken of could be so many, yet in all this time he seeing, that is, enjoying no good, through the miserableness of his mind, why he is now worse then an Abortive Child? for all, both long livers, and such as instantly die, after life received, go to one place; That is, to the earth, and he goeth not thither without much sorrow and labor first endured, this untimely birth without any.

All the labor of a man is for his mouth, yet the soul is not filled; That is, for meat and drink, and other necessaries of this life, for which a moderate estate will suffice; but the covetous man, as if he might want hereafter, is not satisfied, although he be well provided for, but still would have more, yet he makes no liberal use of that which he hath, he eats and drinks so sparingly, that he dares not fill his belly for fear of want afterwards, and so he is unsatisfied two ways; 1. In respect of his appetite, which by reason of his empty belly is ever craveing. 2. Of his mind, which is still desirous of more.

What hath the poor, that knoweth to walk before the living? Having shown the end of all men's labor about worldly things, to what end it is, viz. for their body, in getting which things yet the soul is not satisfied; now he cometh to distinguish men into wise and foolish; further describing the wise man, who notwithstanding his wisdom may be poor, although he knoweth how to carry himself discreetly before the living; That is, men living together with him, and by an interrogative he doth most earnestly assevere, that neither of them hath ought but vanity, if things here below be their only aim; for a man may be wise this way, and yet poor, although of a very civil and commendable carriage amongst men, and a Fool may be rich; That is, one that knoweth nothing but how to get riches, or hath them left him by his friends, to keep and increase them by injustice, and wrong, or to spend them upon sensual pleasure, which being so, it followeth, that one is not more happy then another for these transitory goods, that we may not esteem of them any otherwise, then as of vanities; and if we desire to be happy indeed, seek after the true treasure, which will make us perfectly happy, of which our Lord speaketh, saying, Lay up for yourselves treasures in heaven.

Better is the sight of the eyes, then the wandering of the desire, this also is vanity. The vulgar, It is better to see that which thou desirest, then to desire that which thou knowest not; but this is altogether from the Hebrew, and agreeth not to the sense of the place, New Translation is word for word according to the Hebrew, only 〈 in non-Latin alphabet 〉 walking is rendered wandering, but it is all one, the meaning is, it is better to rest contented with that which a man hath, although he seeth that he hath but little, then to be covetous of more, which not being able to attain unto he is discontented; or if he attaineth to it, his desire still goeth after more without end.

Thus Lavater, who also saith; That some understand it of knowledge in things Spiritual that is sound, that a man plainly seeth by the word, that this is the truth, then a fond desire after new revelations, which is in phanaticall men, who think, that there are other truths yet unrevealed in the word, whereby they are miserably [Note.] carried away into gross and pernicious errors, a thing too common in these our miserable times, heretofore in other Countries, now in England, to the making of infinite Schisms in the Church, which should be all as one, and walk by one rule.

Lastly, Some take it to be an Objection, is not the sight, that is, a man's foresight and providence, against the time of old age, to lay up somewhat against that time, better then to desire only to be then provided for, that a man may not want, without this providence, which is wanting in many, and so in old age they come to misery? To this Solomon answereth, this is vanity, because it is but a pretext of covetous men to color over their covetousness; this is a truth, but the words will not bear it here, because they are plainly an affirmation, not an interrogation, and here is no word signifying not; for the former, it is also a truth; but whether these words be so to be extended I make a question, because he speaketh here only of worldly things, and not of Spiritual, otherwise there will be no coherence with the former, whereas it being the first way understood, cohereth very well, for so much as no man hath in the end more then another of these worldly goods, for all came naked, and shall go naked; therefore it is best to be content with that which we have, and not covetously still wander in our desires after more and more, for this, as hath been before shown, is vanity, and vexation.

That which hath been is named already, and it is known that it is man, neither may he contend with him that is mightier then he. Against that which hath been said of the vanity of the Covetous, that is never content, but still desireth more, these words are opposed, as if he had said; It is vain and impotent man, that wandreth so in his desire of worldly goods, with whom the Lord by his Spirit in me, striveth to rake him off from this his Covetousness, by right and wrong stirring him up to increase his wealth; neither ought he by going on in this evil course, to strive against God, who is mightier then he, whose wrath he incurreth by so doing. And to imply his weakness, he speaks of his name Adam, earth, wherein what strength is there, when a vessel is made out of it, in respect of the Potter that maketh, and breaketh it at his pleasure.

Upon this Lavater briefly toucheth, but he followeth another, namely, that every man is known unto God by name before he is, and therefore having made him, he will doubtless take care to provide for him, and therefore he shall not need so greedily to desire and seek after worldly means; and if he doth contrary to his will, as the covetous Oppressor doth, he greatly overseeth himself, for in so doing he striveth against one mightier then he, which no wise man will do, for then he shall be sure to go by the worst. That when the Lord speaketh of knowing man by his name, he meaneth, that he takes care to provide for him, he proveth by Esa. 43. Fear not (O Israel) for I have redeemed, and called thee by thy name, thou art mine. And Esa. 40. He calleth all things by their name; and here he alledgeth the example of great men amongst the Romans, who had their Nomenclatores, or remembrancers of men's names of the City, that they might call everyone by his name, the more to ingratiate themselves with them, and to draw their affections to them; and of Augustus Caesar in particular, who used to salute every Senator, when he came to their house, by their names; but for so much as not names, but one name, only Adam, Hebr. (which is the common name of all men, and hath been of old ever since the Creation) is spoken of, I rather prefer the first exposition, only I add in saying, It is known that it is man, Adam, it is man in the state of corruption, that doth, as hath been before said, because that by Adam comes sin upon all men, and till we be regenerated, corruption of Nature hath the predominancy in us, to make us in seeking to get worldly goods to go even against the Almighty.

Seeing there be many things that increase vanity, what is man the better? For who knoweth what is good for man in this life, &c. for who can tell what shall be after him under the Sun? The vulgar, There are many words, and that having much vanity in disputation; and then it separateth, ver. 12. from this Chapter, making it the beginning of Chap. 7. but Hebr. it is both distinguished from Chap. 7. and made part of Chap. 6. and although the word 〈 in non-Latin alphabet 〉 be used, signifying as well words as matters, yet there is no ground of making out the Translation so, it being word for word, for there is a multiplication of words, multiplications of vanity, what remaineth to man? the meaning being in reference to ver. 10. Neither may he contend with him that is mightier then he; if any man shall dare to contend with that mightier, who is the Almighty, he may indeed in so doing multiply words, but in so doing he doth but show himself the more vain, that will thus take upon him to dispute with God, and what will remain, or come hereof to frail man? surely nothing, but the more wrath and indignation from God.

Then another reason is added, ver. 12. For who knoweth what is good for man? That is, what man, that striveth, as was said before, knoweth, whether it will be good for him, if by hook and crook he could get a great estate in this world, laboring in this way all the days of his life, which is but as a shadow, that soon vanisheth, for he haply makes account thus; That he shall set up his house to stand, and flourish after his decease: but who can tell him whether it shall be so or no, seeing all things to come are to us uncertain, and many times the Father increaseth to very great wealth, but his Children coming after him wast and consume all.

CHAP. VII.

A Good name is better then precious ointment, and the day of death better then the day of ones birth. Here he proceedeth to other things needful to be known, and for our instruction, and direction, giving many Moral Precepts, as in the Proverbs, yet not receding from his common theme of vanity to the end of the Book. Of the preciousness of a good name see before, Prov. 22. 1. where it is preferred before riches, so that by all good means it is to be gotten, and preserved, and he is worse then a Thief, that robbeth a man of his good name, but of this see more there; for the next words, it is not to be understood, that to all men the day of their death is better, for Dives died and went to Hell, and all the wicked dying, death hath dominion over them, as saith the Psalmist: but of the righteous, with whom it is, as with Lazarus, that dying was carried by the Angels into Abraham's bosom. And when the faithful suffered Martyrdom, the day wherein was celebrated as their Birth-day, as appeareth by the form of Prayer then used: Grant (O God) that we may imitate their virtues, whose Birth-days we celebrate; because then they began to live indeed a life lasting forever, but being borne to live here, is beginning to live a dying life, full of sin, and full of misery.

The Thracians being Heathens, followed their dead friends to the Grave with Music, merely because they were delivered from the miseries of this life, out of an imagination of happiness to follow after, yet having no knowledge thereof, as the faithful have.

Amongst the ancient People of God, the Jews, we may see that they did likewise, in the example of Jayrus, when his daughter was dead, he had Musicians, whom Christ caused to be put out, when he raised her to life: And this may be a great comfort to us, when our time draweth near to die, and keep us from being affected with horror at it, as naturally we be; for when a son is borne unto a man he hath great joy, but the day that a man dieth is better then that; and being duly considered, the righteous servants of God have more cause of joy, then of sorrow.

It is better to go to the house of mourning, then of feasting, for that is the end of all men; and the living will lay it to his heart. This is but a repeating almost of the same thing; for where the dead lieth, there is mourning; where a child is well borne into the world, there is some time kept soon after with feasting, for joy thereof; but to that house of mourning it is better to go, because we must all come to the same: and so here is occasion given to every man to think upon his own death, and to prepare for it by turning now from all his sins, and standing with his light burning, and his loins girt about by holiness of life, and heavenliness of mind; as a servant that waiteth by night for the coming of his master, and by laying up a treasure in heaven by alms-deeds.

Sorrow is better then laughter, for by the sadness of the countenance the heart is made better. This is a further confirmation of that which he said before, that it is better to go into the house of mourning, then of feasting; for there is mirth, here sorrow, for the friend departed, and they that are now affected with sorrow, think of their own death, and therefore prepare for it by repentance, and beginning less to set by the transitory pleasures and profits of this life, and so their hearts, that were before taken up with these vanities, are bettered; of earthly, being now made spiritual and heavenly: for this it is, that our Lord blesseth those that mourn, for they shall be comforted; but against those that laugh, he saith, Woe to you that laugh now, for ye shall wail and weep.

Lavater, (although for sorrow, he hath [anger] as the vulgar also hath, and the word 〈 in non-Latin alphabet 〉 signifieth, and so expounds it first of anger at sin) yet he also concludeth with that which hath been said. And it is properly meant of a man's own sins, at which he that is godly sorrowful, hath indignation first and chiefly, and then at the sins of others, looking upon them with an angry countenance: For of this indignation at sin the Apostle speaketh, as an effect of godly sorrow, saying, What carefulness hath it wrought in you? Yea, what clearing of yourselves? yea, what indignation?

The heart of the wise is in the house of mourning; the heart of fools in the house of mirth. Still he goeth on to prefer sorrow, and to condemn laughter; he is not a wise man, that thinks it best to spend his time in mirth, and pleasure; but that upon consideration of his mortality, and coming to an account of that, which he hath done in the flesh, wherein he findeth himself very faulty, is sorrowful and mourneth therefore: But he that doeth contrariwise, taking no care about his being delivered from sin; but spends his time in jollity and mirth, is a fool, and with the fool in the Gospel shall loose his soul.

It is better to hear the rebuke of the wise, then the song of fools. Some are greatly taken with the flattering speeches of those that speak them always fair, but if any dare be so bold, as to reprove them for their sins, they have indignation and wrath at it; but this is better for them, if their eyes were opened to see it; because that by foolish flatterers they are made to please themselves in their evil ways, till sudden destruction cometh upon them; but being reproved, if they be not stout and proud, but will hearken to it, there is some relenting and amendment of their lives wrought in them. It is the same in effect with that, which was said before in the Proverbs, He that rebukes a man shall find more favor at the last, then he that flattereth with his tongue.

As the crackling of thorns under a pot, so is the laughter of a fool, Having spoken much in the commendation of sorrow, and against laughter, now he concludes, showing how vain all the mirth and pleasure of the wicked is, it is but as the crackling of thorns, when they are set on fire, and flame out; for as this is over again in a short time, but makes a great show for the present; so the prosperity and merry life of the wicked shall soon have an end, howsoever they have flanted it out in bravery and feasting for a time, and in worldly pomp and glory; that we look no otherwise upon them in the midst of all their honor and pleasure to envy them, as happy, and to be discontented with our mediocrity: but considering how soon this their pleasant life fadeth, count it as nothing; but if we have Grace, though we be poor, rejoice herein, for the riches of our faith, which endure forever.

Surely oppression maketh a wise man mad, and a gift destroyeth the heart. Having commended the reproaches of the wise, now he cometh to show, that wise men have so little thanks sometimes at the hands of those, that they justly reprove, and seek to turn from their evil ways, that they are oppressed by them, either having mulcts of the Purse laid upon them, or being imprisoned, or otherwise debased therefore, but in such case to be oppressed makes a wise man mad.

The vulgar, Calumny troubleth a wise man, and destroyeth his strength: but the Hebrew word 〈 in non-Latin alphabet 〉 signifieth first, to oppress by force, then to calumniate; and in the next clause, a gift is wholly omitted, which is Hebrew, and so it is rendered, as if one thing only were pointed at here, which troubleth a wise man's mind, and makes him do things unseemly, whereas they be two, Oppression and Gifts; for as some being reproved, oppress, or calumniate, so others to mitigate this austerity, and to work upon the wise so, as that they may not once open their mouths to speak against them, give gifts unto them, and then they can have no heart to do it; as in the other case, they grow sometimes outrageous, and do like Mad-men: As Moses, when the people oppressed him with their calumnies for want of water, brake out into such impatience, that God was offended with him therefore, and gave sentence against him and Aaron, that they should not come into the Land of Canaan; it is not then here said, that Oppression makes a wise man mad, as if he might be so, but that through infirmity of nature they are so, although generally never so meek, as Moses is commended to have been; [Note.] that we may labor to be more strengthened, and neither be overcome and made to desist from our duty of reproving, although we reap nothing but hatred and reproach for our labor, nor for any provocation by wicked oppugners break the bounds of moderation, howsoever we be offended; Nor lastly, by gifts have our hearts so taken, as not to have any heart now more to reprove so good and beneficial friends; for if we do the one, we shall no more be counted wise before God, but mad and fantastic; if the other, not to have an understanding heart, but an heart destroyed, and consequently life, because the heart is the seat of life, and so the wise, that was alive before, is dead, and in danger to die eternally.

Some understand it, as meant of distraction for the oppressions of others, through sympathy, and fellow-feeling of their miseries, for which their hearts fail them, as it is commanded, that we should be affected to those in bonds, as if we were in bonds with them; but howsoever the first of these may stand, the godly-wise are extremely passionate at the miseries of their fellow members; and he is not truly godly, that is not. The second yet cannot be made good, because the effect of a gift, and not of oppression is secondly spoken of, and therefore the first exposition is to be preferred in both clauses, and not this, that holdeth not so well in either.

The end of a thing is better then the beginning of it, and the patient in spirit, then the proud in spirit. This I take not to be spoken without some coherence with verse. 7. where the infirmities of wise men are laid open, that betray themselves at the last, although they appear not a long time, yet being provoked unreasonably, or dealt withal by gifts, to stop their mouths, they are at length through the impatience of their natures, either made mad, or luke-warm, that were before discreet in reproving, and would not spare in this way, when need was, either friend or foe. Now touching these, he saith, The end of a thing is better then the beginning; such a man did well at the first, but in the end he foully falleth. Therefore to be patient in spirit is better then to be proud, that will not bear much, but thinks it the more credit to be revenged; and if we could get this spirit of patience, we should never be mad at the wrong-doer, whatsoever we suffer, and so the end would be with us, as the beginning, and he that in a good way endureth to the end shall be saved. Some begin in the spirit, but end in the flesh, as the Apostle complaineth, they run well at the first, but not to obtain; therefore let no man think the better of his estate, because he hath begun well, but hold out to the [Note.] end, being never weary of well-doing; and that he may do so, let him take heed of pride and impatience, and in humility of mind be patient at any abasement; then to dissuade the more from impatience, he saith:

Be not hasty in thy spirit to be angry, for anger resteth in the bosom of fools; of which see before, Prov. 14. 17. 16. 32. Say not thou, what is the cause that the former days were better then these, for thou dost not inquire wisely concerning this. Having shown it to be one point of wisdom not to be impatient, now he toucheth upon another, for in saying, thou dost not wisely to inquire after this, he intimateth, that it is wisdom not to inquire, why the former times were better, these worse, as we are ready to complain; Oh the miserable times that we are fallen into, as challenging God therefore, and not considering the cause to be in ourselves, by reason of our sins; he that is wise, doth not thus, but looks at his own and the sins of others in these worst times, as the cause of all our miseries. It is true, our oppressions are greater by far then in former times, but they are no greater then our sins deserve, all things be dearer, the hearts of the rich are more hardened against acts of charity, and communicating their goods to their instructiours. But it is no wisdom to inquire what is the cause, as some [Note.] do, imputing it to the change of religion: but it is true wisdom to take notice, how much in Moral things we are degenerated, in the midst of our light, from that, which our forefathers were, in the midst of darkness, they were pious according to their knowledge, we profane, or hypocritical; they plain dealing, we fraudulent; they hospitable, we unhospitable; they loving to one another; we malicious; they very abstemious, and fasting often, we riotous, and intem perate. To look at these things, that everyone may amend one, is wisdom indeed, but not otherwise to inquire what is the cause, without making further use of this our inquiry, as most do, yea, although they come to the acknowledging, that sin is the cause; for as much as this is all the effect of their inquiry, but no reformation here-from followeth.

Wisdom is good with an inheritance, and in it there is profit to them that see the sun; for wisdom is a defense, and money a defense, but the excellency of knowledge is, that wisdom giveth life to them that have it; still he goeth on to speak of Wisdom, it is good with an inheritance; that is, when wealth concurreth herewith; a wise man that hath wealth, O how much good may he do, which the poor wise man cannot, therefore he saith, It is profit to them that see the Sun; That is, the fore-said inheritance of Lands, and goods, is profitable to such, as have the light of understanding and wisdom, who are described by this, that they see the Sun; whereby is intimated, that they live in light, all others in darkness, and the profit, which they have by their ample possessions, is, that giving to the poor members of Christ, they give to him, to be repaid, an infinite reward at the last, and they that do so, may be said to see the Sun, it being meant the Son of Righteousness in the poor, that represent him, craving relief for his sake.

Some understanding the profit here spoken of, to be the profit, which the poor have from rich men, that are charitable, expound these words, It is profit to them that see the Sun thus, to the living in this world; for they that live here, see it, they that are dead see it no more: but Jerome, and Albinus, and most are for the former, and it agreeth best, and in the words so understood there is most encouragement to rich men to distribute, and give hereof to the poor; or if by seeing the Sun, we understand the living here, it profiteth them, but not the dead; if thou wouldest bestow thy whole inheritance upon such, as would pray for thee, thou [Note.] shouldest be nothing profited hereby; and therefore we may see, what fools the Popish Priests make their Proselytes, in persuading them to bestow much upon them to say Mass for them, and to pray for them from time to time, after their departure out of this life.

It may also be rightly inferred, if it profits only the living, a course is to be taken whilst we live, thus to benefit ourselves, now giving, and not keeping all, as long as we can, and then by our last Wills bequeathing it to the poor: we must give, what we will give, in our life time, and so if a man shall leave something Annual also to them afterwards, it will be to the profit of his soul; now an inheritance is said to profit them that see the Sun, implying, that to foolish and blind men, such as the wicked are, it is no profit, but an hurt, they are hereby some of them made more covetous, some prodigal and vain in the course of their lives, so as they would not have been, if they had been poor. And lastly, Wisdom is not said to be good with an inheritance exclusive, as if that wisdom, which is in a poor man, were not good, for the contrary hath been taught before; but it is said to be specially good, when riches are added for the reasons before said, and because the rich bear great sway in the Common-wealth, and therefore being wise he may by his power and countenance be a means of much good, for the keeping of men in good order, and suppressing sin.

Wisdom is a defense, and money a defense; Here it is proved otherwise, that wisdom and riches concurring are a great benefit, they are a double guard, as it were, about a man; by wildome a man fore-seeth dangers, for a prudent man seeth the plague, and hideth himself, when fools go on and are punished, and riches are as a strong City, as hath been taught before in the Proverbs, Hebr. it is in the shadow of wisdom, and in the shadow of money; but the word shadow is put for a defense, as where it is said, He shall be under the shadow of the Almighty, but the excellency of wisdom is in this, that it giveth life; riches of themselves are not good to any man, but evil, if he, that hath them, wanteth wisdom, that is, Grace; For as Augustine saith well, the goods of this world are good to the good, but evil to the evil, but when a wise man hath them, he improveth them so, as that he hereby layeth a foundation of living happily forever, by doing good herewith; as the unjust Steward, when he saw that he must be put out of his Stewardship, dealt wisely with his Masters Debtors, by forgiving to one so much, to another so much, and so provided well for himself to live, his Steware, for being ended. But if any man thinketh hereby to merit life, he not following 〈…〉 e given by Christ, When ye have done all these things, say, we are unprofitable servants, we have done but that which was commanded; he is a fool, and not wise, seeing life cometh not for doing good, as a reward of our merit, but ex abundanti, out of God's infinite mercy, that he may therefore be forever glorified, and praised.

Consider the work of God, who can make that straight, which he hath made crooked? Of this see before, Chap. 1. 15. Now it is again propounded to our consideration, that God only may be acknowledged to have power, and all men infirm and impotent, to humble us, and to make us seek to him, when anything [Note.] is perverse, or crooked, in the Church, or Common-wealth, in the body, or mind, to rectify, and set it to rights. But it is to be understood, that God maketh no man to be of crooked and perverse manners, only he is said to harden, and to give over to a reprobate sense, by with-drawing his Grace upon men's voluntary taking into abominable courses, against the light which they have, which being done, they have evil concupiscence enough naturally in them, to draw them away to sin, and to obstinate going on herein, turning the goodness of God, which should move them to repentance, into an occasion of hardening, as Pharaoh did, of which I have said more, Rom. 9.

In the day of prosperity rejoice, but in the day of adversity consider; God hath also set the one against the other, that man should find nothing after him. The scope of this place is, to teach us in all estates to carry ourselves well, in prosperity joyfully praising God, and being comfortable, taking part of that, which God hath given us, to make our hearts merry withal, so far as stands with temperance, and Christian moderation, of which the Apostle saith; Rejoice always in the Lord, let your moderation be known to all men; we are not then bidden to be merry to excess, as if God had prospered us to this end, but in prosperity remembering, that adversity is at hand, and that these two have their turns, that we may so rejoice in the one, as not even then to forget the other, but by thinking upon our fickle condition here, through the fear of God moderate ourselves, least our prosperity be the sooner turned into adversity; and if we do so, when adversity cometh, let us not be dejected, as men without hope, but considering the intercourse of prosperity and adversity, one being eft-soones set against the other; so that he, who is in adversity now, may hope through God's mercy ere long to come out of it, and live prosperously again, as Job, Joseph, and David did; be comforted in our adversity, in expectation of the like favor, and so be kept from evil courses, which the wicked take into being in misery, either stealing, or seeking to the Devil, or making themselves away through despair and discontent. For the last words, that man might not know anything after him; That is, saith Lavater, after this vicissitude of things made by God, man might not find any just cause of complaint, he might not know anything to say against God, although he endureth much misery here: for who can speak against him, that if he sendeth adversity for his sins or trial, is ready again eft-soones, if he be sought unto, and trusted in, to send prosperity?

Jerome, God sends adversity and misery, and bringeth down from prosperity, when he is offended, setting the one against the other, that man might not know anything, but what he hereby learneth of him, that prosperity shall be to such, as fear and love him, but adversity to such, as sin against him, that he may, by seeing this to have been his course of proceeding in all times and ages, be stirred up to live in his fear, and deterred from evil, and thus this verse cohereth with the former, None can make right that, which God hath made crooked; man knoweth not any means how to do this, that is, when all is miserable, and disorderly, so that he hath no pleasure herein, but all grief and sorrow, he knoweth not how to rectify things, but because God knoweth, and doth it, upon man's repentance, turning adversity into prosperity, he is taught hereby to consider, how this favor may be obtained, and do accordingly.

But of all others that is best, which Olympiodorus hath, That man might not know after the manner of God things to come, prosperous, or adv 〈…〉 which he hath appointed to come by turns; for if he should, he would not to t • e God, or being in adversity seek to him, but look for prosperity after this by course; and if no man hath this knowledge of what shall be, but God only, and what he foreknoweth, and fore-ordaineth shall come, whether it be prosperity, or adversity, which may be taken for the crooked before spoken of, surely man knoweth not how to righten it, but God only, that we may fear before him; only supply this exposition thus, God in his secret counsel hath set one against the other, and not revealed this to men in common, that he might be kept ignorant, of what shall happen in this world, and so stand in continual awe of God, who alone hath power to make his estate prosperous or miserable, for who so doth thus, shall be sure, that all shall work for the best unto him.

There is a just man that perisheth in his righteousness, and a wicked man that prolongeth his life in his wickedness; That is (saith Lavater) the just often suffer for righteousness sake by the hands of persecutors, as Cain was slain by Abel, the Prophets by Jezebel, and other persecutors; contrariwise, the wicked, that comply with such wicked rulers, doing what they will have them, escape this danger, and live still. And for the next words, ver. 16. Be not righteous over much, and make not thyself over wise, why shouldest thou destroy thyself, he saith, it is meant of standing more exactly upon justice in all things towards others, then agreeth with mercy, it is to be rigorously just, and so indeed instead of being just, injurious, according to the saying, extreme right is extreme wrong, and he that is injurious, although but thus to others, bringeth God's wrath upon him to his own destruction, as we see in the example of that servant, who stood so upon justice, in exacting the money that was owing, presently of his fellow; and he makes himself over wise, that inquireth, and would pry into things, that God hath not revealed in his Word, against that determination of Moses, the secret things of the Lord belong to the Lord, the revealed to us and our children; and they are such, as inquire what God did before he made the world, why he made man fallable, why he pre-ordained some to life, and some to death, &c. for they do but by this means puzzle themselves with inextricable questions, to the distracting sometimes of their minds, whereby their death is hastened, and offend God, as the men of Bethshemesh, in looking into the Ark to see things, which he forbad all people, yea, and the Levites also, to behold upon pain of death, and therefore they may fear cutting off, as it befell them; and so may presumptuous judiciary Astrologers, that pretend the knowledge of things to come by the book of Heaven, whereas the Lord saith, Let them tell what shall come, and say, that they are gods; they may conjecture, they cannot tell certainly, and they that go about to do so, make themselves over wise, and hereby tempt God. For the phrase here used, why shouldest thou die before thy time? it is certain, that no man shall die before the time by God appointed, but he is said to die before his time, that dieth before the time, that men attain to by the course of Nature, that is, seventy years of age; so the wicked and blood-thirsty are threatened, that they shall not live out half their days.

For the next words, Be not wicked over much, nor foolish, the meaning is, if thou hast been wicked and foolish, yet put now an end to thy wickedness and folly, go not on still thus to provoke God to thy destruction, as all they do, that will not hear of leaving their sins presently, but they will repent afterwards, thus Lavater; and in the exposition of these two verses, I shall not much dissent from him, and therefore I have made the exposition upon verse sixteen more full: but for that upon verse fifteen I rather hold, that in saying, I have seen the just man perishing in his righteousness, &c. he meaneth, one justifying himself, and very strict towards others, as the Pharisee, that was proud hereof, and was so exact, that nothing must be left undone by his Proselytes of all the traditions of the Fathers, thus laying heavy burdens upon men's shoulders; by the wicked prolonging his life, the penitent sinner still counted by such a Pharisee, one that is in his wickedness; for that Publican, that went to pray together with that Pharisee, although by him so debased, went away justified, and thus having his life prolonged; but the Pharisee, for want of such acceptation, perished. And being thus expounded it followeth aptly, be not therefore over just, or exact, propounding thyself as a Master, and Pattern of righteousness, being but an outside, as a whited Sepulcher; neither make thyself over wise, as both Pharisees did, and Papists do, who take upon them to prescribe rules of greater perfection, then God hath done, this they think out of their blindness to be a more certain way to salvation, but it is to their destruction; when as on the contrary side he saith, be not over much, it may also have this sense, think not thyself so wicked, as that there can be no hope of mercy for thee repenting, nor so foolish and shallow witted to apprehend the things of God, as for thy want of capacity, to give over the care of getting knowledge, saying, this is for the Book-learned, and for such as be wiser then thou, for so thou shalt as well be in danger of perishing for want of knowledge, as the Pharisaical for the over-weening conceit of their own wisdom: understand the words of verse fifteen, as Lavater doth, and what inference to this effect can be made thereupon, be not just over much, why? because I have seen the just perishing in their righteousness, being therefore cut off by Persecutors, I should rather think upon this ground it should be inferred, be not thou so cowardly, as for fear of suffering a bodily death, to shrink from perfect righteousness in any particular, and not considering this, Be not over righteous, lest thou come to the like end; for, Blessed are they, saith Christ, that suffer for righteousness sake, great is their reward in heaven, for so persecuted they the Prophets that were before you, making the killing of them an argument to persuade patiently, and joyfully to suffer likewise, this being the way to come, as they did, to an incorruptible crown of glory. Jerome, I confess, doth sometime expound it, as Lavater hath done, but then he cometh to that which I have said, that they, who seem righteous to themselves, are meant, but most follow the first.

It is good that thou shouldest lay hold upon this, and from this also with draw not thy hand, for he that feareth God shall come forth of them all; That is, whereas I have charged thee not to make thyself over wise, nor to be over foolish, for fear of destruction to come upon those, that do either; I have not done it, that thou shouldest not therefore take any further care to get wisdom, and righteousness, lest in laboring much after these thou shouldest be judged, as making thyself over wise; but notwithstanding that which hath been said, lay hold upon true righteousness, and with-draw not thy hand, or cease not to labor to get more saving knowledge, being wise only, according to that which is written, as it becometh one fearing God, and then thou shalt by his goodness be kept from the danger of destruction, that is, in every nimiety, of which it hath been spoken, for, omne nimium vertitur in vitium, & aureum medium, in medio consistit virtus, virtue is in the midst, but every too much is vicious.

Wisdom strengiheneth the wise more then ten mighty men, that are in the City. This is further added, to put us on to lay hold upon wisdom, because thus we shall be more strengthened against our Spiritual enemies, then a City, that hath many mighty men in it, the number of ten, a perfect number, being put for a sufficient number for defense: to this effect it was said before, that wisdom is a defense, ver. 12.

For there is not a just man upon earth that doth good, and sinneth not. Having said, that there is a just man, who perisheth in his righteousness, ver. 15. whereupon he hath discoursed hitherto; now lest any man should hereupon take exception, understanding one truly just, saying then, God destroyeth even righteous men, as well as the wicked, how stands this with the justice of the righteous God, Judge of all the world? it is here resolved, there is no man just and sinneth not, therefore if the most just be smitten by him, he cannot complain of wrong done him.

Also take no heed to all words that are spoken, lest thou hear thy servant cursing thee. Here is an admonition against being troubled at the evil tongues of men, that speak evil of us without cause. Sometimes we must hear, and not hear, our very servants speaking evil of us, as Frederick the third was wont often to say, He that knoweth not to dissemble, knoweth not to reign; That is, to make as if he heard not, or saw not many things tending to his disgrace, so that his life or good name be not endangered: but against such speakers, he that hath authority may and ought to use it; otherwise to be troubled at every rumour that we hear of things said against us, is both vain and endless, we being not hurt hereby.

For oft times thy heart also knoweth that thou thyself hast cursed others; The consideration of our own weakness should make us to bear with the weaknesses of others in their carriages towards us; and this is an argument used by the Apostle, to move us to restore with the spirit of meekness those that are fallen, considering thyself, lest thou also be tempted. And this is a necessary consideration to bridle our impatience, and rigidity against others, that we ourselves are not guiltless before God, and our own consciences. And hereby Christ confounded [Note.] those, that brought the woman taken in Adultery before him to be censured, He that is without sin amongst you, cast the first stone at her.

All this have I proved by wisdom, and I said, I will be wise, but it was far from me; That is, for all things before going, by the wisdom given unto me I have found them to be so; but when I thought to be yet wiser then God had made me, and to pry into the secrets of God. I confess I did foolishly, and that herein I was far from being wise, as is manifest by the next words.

That which is far off, and exceeding deep, who can find it out? in which saying he toucheth again upon that, verse. 16. Make not thyself over wise. Lavater also, though he giveth this for the sense first, saith, That man, having knowledge, may think to do wisely, but herein we depend upon God, who must supply us with more grace, after that of illumination in our understandings, or else we shall still do foolishly, as Solomon found by experience, to his great grief in the end, as he also confesseth, that he was more brutish then any man.

I applied mine heart to know, and to search, and seek out wisdom, and the reason of things, and the wickedness of folly, &c. Having shown, verse. 23, 24. what a lost labor it is to pry into the secrets of God, now he showeth, that he diligently applied himself to search into other things, that are commonly done amongst men, and the reasons thereof, they might be able to judge hereof aright; and in this search he found the woman to be more bitter then death, whose hands are as bands, and her heart as snares, and nets, but whoso pleaseth God shall escape from her, but the sinner shall be taken by her. For the explication of this, enough hath been said, Prov. 2. 16. 5. 3. 7. 5. &c. where an whorish woman is more fully described, and the danger of her shown. And this is true also touching Wives, that be Idolatresses, as Solomon's were, and Jezebel was such to Ahab, making him worse, that everyone may take heed of being thus yoked, according to the charge given by the Apostle, Be not unequally yoked with Infidels.

Behold, this have I found, counting one by one, &c. one man among a thousand have I found, but a woman amongst all these have I not found. Having spoken bitterly against women, that are Idolatresses, and so Spiritual adultresses, or Corporeal, now he saith, that he endeavored to find out the abundance of wickedness that is in such women,a nd their many sinful ways, as also of men, counting from one sin to another: but he found the sins both of women and men to be innumerable, so that he could not find them all out: only he saith, that he found one man amongst a thousand, but not a woman amongst all these; which is spoken Hyperbolically, the number of a thousand, being commonly mentioned in Scripture, to set forth very many, and one, very few: yea, sometimes it is said of men, they are all corrupt and become abominable, there is none that doth good, no not one; which must needs also be yielded to be an Hyperbole, because there have been some godly men in all Ages, as Abel, and Enoch, and Noah; Abraham, Isaac, and Jacob; Joseph, Moses, and David; some godly Kings and Prophets; in saying then one of a thousand, he meaneth a very few amongst great multitudes: and in speaking of man, he excludeth not every woman, for which it is to be noted, that the word 〈 in non-Latin alphabet 〉 here used, is the common name of man and woman, as it is said, In the day that God made them both, he called their name Adam; by one Adam then here are to be understood, as a very few men, so a very few women, for as hath been said of men, so it may be of women, that there had been some also, before the writing of this, very virtuous, as Sarah, and Rebecca, Deborah, and Bathsheba, Rahab, and Ruth, and Abigail, and Hannah; in the New Testament, the blessed Virgin Mary, Elizabeth the wife of Zechariah, Hannah, another Mary, the women that followed Christ, and ministered to him of their goods, &c. but amongst all these, that is, the women before spoken of, as bitter as death, not one good, but all abominable, being snares and nets unto men, and therefore by all men to be taken heed of.

There is no Expositor that I know of, that goeth this way in expounding it, but altogether upon the paucity of men, and women, taking it to be thus comparatively spoken, to show the weaknesses of women more then of men; only Olympiodorus saith, It is to be understood mystically, by women, they being meant that be effeminate, and weak; by men, they that are masculine and strong; but let the judicious Reader consider, and if more light be now given into this dark place, follow it.

This only have I found, God made man upright, but they have sought out many inventions; That is, inquiring further into the cause of this, I find, that God made not man so at the first, but perfectly righteous, but he fell into sin, and so both he and all other men, his sinful Posterity, have proved infinitely various in their evil devices, and ways of sinning, that cannot by man be found out; and touching the number of a thousand before spoken of, I doubt not, but that Solomon in naming this number, had respect to the number of his Wives, and Concubines, which were so many, but amongst them all, there was not one good, but all most probably joined together to corrupt him.

CHAP. VIII.

WHo is as the wise man, and who knoweth the interpretation of a thing, man's wisdom maketh his face to shine, and the boldness of his face shall be changed. Solomon having spoken much before of his study to get wisdom, and most highly commended it to others, now he breaketh out into this commendation hereof, that no man, of what estate or degree soever, is comparable to the wise man, and to prove this, he saith, that Wisdom hath these two effects;

1 It makes the face to shine, the wise man lowreth not, as discontented and angry fools do at every cross, or loss, but looks cheerfully in tribulation, through the joy that is in his heart by faith.

2 Although he be wiser then others, yet he thinketh not so of himself, neither doth he show it by a bold and proud look, but the more wise and learned he is, the more demisse and lowly he is in his countenance, according to the saying, Quanto doctior es, tanto te geras submissius, the more learned, the more lowly carry thyself; and as his countenance is not now proud, nor fierce, no more are his manners, but gentle, and mild, according to that of Ovid; Faithfully to have learned the Arts, mollifieth the manners, and suffereth not to be rough, or harsh, as fools are.

And it is to be noted here, that wisdom is said to be the knowledge of the interpretation of a thing, and if so, then of the interpretation of the holy Scriptures, [Note.] which should make us all to study after this, and to read for this end that which is written conducing to this knowledge.

Some render 〈 in non-Latin alphabet 〉 strength, and so expound it of his changing, when he cometh to have strength and power, saying, that even wise men, when they are invested with power, are changed, looking now more disdainfully upon others; but I rather prefer the former, for as 〈 in non-Latin alphabet 〉 signifieth strength, so it also signifieth hardness, and pertinency, and so understood, it agreeth better with the words before going, somewhat more being said here for the further commendation of wisdom, and not any way a detracting from the wise coming to power, for if he had meant so, he would not have joined it with the former by a conjunction copulative, as he doth, but instead of and, he would have said, but strength changeth: yet it were better rendered hardness, or harshness, then boldness, because boldness is elsewhereby Solomon spoken of in a good sense, the righteous is bold as a Lion.

I counsel thee to keep the Kings commandment, and that in regard of the Oath of God. After the commendation of wisdom, he teacheth men how to do wisely in their carriage towards their King, or supreme Magistrates, to give allegiance to whom they are bound by Oath. This is the same with that of the Apostle, Let every soul be subject to the higher powers.

Be not hasty to go out of his sight, stand not in an evil thing, for he will do whatoever pleaseth him; That is, when thou art displeased at that which he commandeth thee, set him not light, thinking by going away, so that he may not see thee, to escape his wrath, for a King hath many eyes, and ears, and long hands, to fetch thee again wheresoever thou art; stand not in an evil thing, attempt not by joining forces to thee to rebel, although the King be evil, for this course shall never be long prospered, as we may see in manifeld examples; and justly it may be expected, that that it should be so, because to rebel is a great evil, it is to resist God's Ordinance, and to break the Oath before spoken of, the fruit whereof shall be damnation in the end, as the Apostle teacheth; and to dissuade from standing in such an evil, he saith, The King will do whatsoever pleaseth him; yet not meaning that he may do so, but he hath strength enough to subdue rebels, and will quell them at his pleasure, or such as offend against his Laws; for that Kings may not do what they please without rule, appeareth, where it is commanded, That the King should read in the Book of the Law continually, that he might learn to judge rightly; and if he goeth here-from, in commanding ought, the precept of verse, 2. holdeth not, Obey his commandment; but we must rather follow the example of the Apostles, who said, We ought rather to obey God, then you.

Where the word of a King is, there is power, and who may say to him, What dost thou? Hereby is not meant, that he may not be reproved, for John the Baptist reproved Herod, Elijah Ahab, and so also did Michaiah, and Isaiah, Jeremiah, and other Prophets, other Kings, and Ambrose, Theodosius: but who shall be so hardy as to oppose him, and his power, being provoked to wrath, and in his wrath to punish the misdemeanors of his Subjects? yea, although he rageth unjustly against any of them, who can call him in question for it, but God only, unless it be in such a Kingdom, as wherein the King comes in by election, or is made upon conditions? otherwise subjects can do no more lawfully with him, but by petitioning, and perswadingly seek to win him, or crying to God to reform him, or rid them soon of such a Tyrant.

Who so keepeth the Commandment, that is, of the King, whereof we spake before, shall feel no evil thing, and a wise man's heart discerneth both time and judgment; for, wouldest not thou fear, saith Paul? Do no evil; break not the Kings Laws, for he beareth not the sword in vain, but for the punishment of evil doers. If it be said, we may suffer evil enough and that too long under a Tyrant, if we do nothing for our deliverance, but seek to please him by submitting in all things to his will; he answereth, If thou beest of a wise heart, thou knowest, that the time of his tyranizing will not last always, God will not suffer him but for a time, and then shall come his Judgment, and thou shalt be delivered.

Because to every purpose there is time, and judgment, therefore the misery of man is great upon him. For he knoweth not that, which shall be, and who can tell him when it shall be? The wise in heart, as he said before, discerneth both time and judgment. Now he addeth further, that there is to every purpose time and judgment; the word 〈 in non-Latin alphabet 〉 rendered purpose, signifieth either institution, purpose, or will, or complacency, but being taken either of these ways, how is it hereupon inferred, that the misery of man is great upon him?

Sol. Great is the misery even of Kings, that tyranize over their Subjects, they shall do thus, and please themselves in so doing for a time, but then their judgment shall come, and for their exorbitancies, through pride, and covetousness, wherein they have lived, they shall perish miserably, according to that which is said, Tophet is wide and large, it is prepared for the King, &c.

Again, the miseries of poor Subjects living under such Kings, who have not wisdom to know, as was aforesaid, are great, because they know not that their sufferings are but for a time, and then judgment shall rid them of such Tyrants, and for want of this knowledge are impatient, and rebel, and so make their sufferings greater, when by their puissance they are sharply castigated.

There is no man that hath power over the spirit to retain the spirit, neither hath he power in the day of death, there is no discharge in that war, neither shall wickedness deliver those that are given to it. Here by spirit the life of man is to be understood, as is plain, in saying. He hath no power in the day of death; he goeth on in the argument in hand, viz. the Time, and Judgment before spoken of, which the wise discern to be coming upon Kings that tyranize, and do what they lust in oppressing their Subjects, and therefore patiently beareth all things, for now to prove that judgment shall come upon such, notwithstanding their great power, he saith, that the King hath no more power to resist, when death cometh, which is the time of his judgment, then the poor man, there is no discharge in that war: in war that he makes against his Subjects unjustly, to bring both them and their goods into Vassalage, who were free before, he may haply come safely off, and put them to the worst; but Death coming with his dart, to pierce him to the heart, he must needs before this all-conquering Champion fall, neither shall his wickedness deliver him; That is, his wicked arming of himself thus, to subjugate his faithful and innocent Subjects, although he giveth himself with all his might to proceed this way.

And according to this the Poet saith well, Pale Death knocks alike at the Gates of Kings, and the doors of poor men. And this is not so spoken of Kings, as if it concerned them alone, becoming Tyrants, whereby Solomon's Son Rehoboam might have taken warning; but concerneth all others, that have wealth, and power and abuse it to oppression of the poor, as is commonly done, the time of every such man's judgment shall come, and then he shall meet with his match, as we say, Death, that will hold him up, though his poor neighbors could not, and overthrow [Note.] him. Be wise now therefore O ye Kings, and great men, be learned, O ye Judges of the earth; as David that pious King exhorteth you; also in saying, that wickedness shall not deliver, he hath reference to verse 15. a wicked man's prolonging his life hereby.

All this have I seen, and applied my heart to every work that is done under the Sun, there is a time wherein one man ruleth over another to his own hurt. It being so, as was before said, it followeth, that some, even Kings have no great cause of joying in their supremacies, their dominion being at length tumed into their ruin, as hath unhappily often fallen out in this our Nation, and of late more then ever; to say nothing of Saul, Amaziah, Joash, and Athaliah, Ahab, and Jezebel, with many more recorded in sacred History, or of Julius Caesar, or other Roman Emperors in the Roman History. For his saying, that he applied his heart to every work done under the Sun, he spake in like manner before, Chap. 7. 25.

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, this also is vanity. Vulg. who whilst they yet lived, were in the holy place, and were praised, as it were in the City of just works, Hebr. They shall come, and from the holy place they shall walk; but the future tense may be taken here for the preterperfect, and the meaning is, because he had before spoken of the death and judgment of Tyrants, and Oppressors, that abuse their power, but in fine to their own hurt; I have seen such wicked ones yet have an honorable burial, for so had Saul, his body being by night fetched by the men of Jabesh Gilead from the Philistines, and buried in their City. Thus they go and pass away in an honorable manner, as worthy persons, but this honor done to them lasteth not long, for all good remembrance of them is soon buried in perpetual oblivion in the City, where they have done so ill, there is after this no mention more made of them, as of the just, whose memory is blessed. And such are said to walk from the holy place, because from the most eminent in the holy City, the Kings Palace, or from the Sanctuary, which, though they were wicked, for a show of piety they frequented; but now notwithstanding their good burial, their fame dieth with them, they that flattered, and praised them in their life time, to curry favor with them, are after their death all whist, and praise them no more. Therefore this is a vanity, for Kings to be praised, who are wicked, and tyrannical, all such praise ending with their death; yea, they that durst not before, being now bold to speak of them according to their demerits, or by their going, and in the holy place walking, understand, that he observed not only that such were buried well, but also whilst they lived pretended piety, going and coming often from the holy place, but being afterwards discovered to be Hypocrites, an end is put to all their honor, and now contrariwise they are reproached.

Lavater either understands it thus, or distinguishing betwixt the wicked that are buried, and such as go and come from the holy place saith, that by these are meant men deserving well, being either of the Church, or Common-wealth, (for he will have the seat of Judgment as well meant by the holy place, as the Sanctuary) yet they are not spoken, or esteemed of, according to their deserts; when as the wicked have some honor done to them at their death, by being well buried, and having Monuments for a remembrance set up unto them; but for as much as worthy men are thus remembered also, for the Prophets after their death had Sepulchers built them, when in their life time they had been unworthily used, and were at last cruelly slain, it cannot be understood, as if two sorts of men were here spoken of, but only one, as hath been said; neither doth the word forgotten agree to any, but to such as are dead and buried. I have seen also divers other expositions, but I will not trouble the Reader with anymore, since this may abundantly satisfy.

Because sentence against an evil work is not executed speedily, the heart of the sons of men is wholly set in them to do evil. Having shown, that wicked men although never so powerful, shall die, and then although they may have a burial, yet no good remembrance shall be kept of them anymore; now because judgment-executing upon such is not present, but to come afterwards, he showeth to what hardness of heart, and boldness in sinning they grow, as if Judgment should never come. But the next words show, that quod defertur non aufertur, and God compensateth the slowness of his coming with the weightiness of his punishments.

Though a sinner sinneth an hundred times, and his days be prolonged, yet surely I know it shall be well with them that fear God; But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, &c. but how saith he shall not a sinner prolong his days, and yet they be prolonged?

Sol. The days of his natural life may be prolonged, and yet not prolonged in a well being, for this is in the words to be noted, it shall not go well with him, neither shall he prolong his days; they are prolonged in vanity, but not in any true comfortable being; as it is with them that fear God, be their lives short, or long, a wicked man's life is but a death, for so it is said, dead in sins and trespasses; neither can any man be said to live, till he be inlivened by being converted. The sinners many days, and long life here then, are nothing, for which they are said to be as a shadow, dead images or shadows representing living men, out-sides of men only, but nothing within, for which they may be worthy to be called living men, or women. And this is the description of a sinner, not that he hath done [Note.] wickedly, or sinneth in some things still, but he feareth not before God, his fear doth not awe him to keep him from sinning; but if there be any sin from which he refraineth, it is either because his nature stands not towards it, or it stands not with his profit, health, or credit, or he is kept in awe for fear of men; contrariwise, the righteous fear God, and fear before him; That is, remembering that he is about all their paths and ways, and that they can go no whither, but they are before him; they do as Servants in their Masters sight, not faulting in any things as near as they can, in this regard only, though no mortal eye can see them, or wit of man find them out, their hearts being hereby continually awed, and not their bodies, or members only, as it is with painted Hypocrites.

There be just men to whom it happeneth according to the work of the wicked; again, there be wicked, to whom it happeneth according to the righteous man's work. Having considered the prolonging of the days of the wicked, whereas oft times the righteous have but short lives, and having said yet, that it shall go well with the righteous, whereas indeed many times the wicked live in prosperity, and they in adversity; now lest he should be mistaken, he saith, that some just men endure grievous things, so that if one should judge of them by their sufferings, he could not think but that they were men of wicked works, although making a good show before men, and so well is it with many wicked men, that either one seeing it wouldthinke that God regardeth not human affairs, or else that he liketh not so well of those precise and strict courses of life, but rather of them that live, as we count it, dissolutely. But it is to be noted, that he saith, it is a vanity, which I saw done upon earth, it shall not always be so, but for a short time, a moment, whilst some part of this transitory life lasteth, and whilst it is thus, the righteous cannot be counted truly miserable, because they suffer so. For,

1. They acknowledge that they are not without sin enough, to bring upon them [Note,] whatsoever they suffer, and more also.

2. That sufferings here are tokens of God's fatherly love, that they may not be judged with the world, they suffer a little, but are exempt from the great sufferings, which shall endure forever.

3. That the best of God's servants have suffered as much, if not more, yea, Christ himself, and that as our ransom.

4. They have a Comforter within them, by whom they have joy in tribulation, and their sufferings are so sweetened, that although they be cruel torments, to which they are put by persecutors, they are to them as things most comfortable, as appeared by the speech of one Martyr, who being in the midst of the fiery flames, said, I lie here as in a bed of down, and others that smiled upon the Rack, and were grieved, when they were loosed therefrom again. As for the good things for a time enjoyed by the wicked, they are but common things, and flitting, and therefore there can be no solid joy in them: wherefore let not us envy them for these, nor be grieved or think ourselves unhappy for our own crosses, which are common, as also good things are to good and bad, neither let us so much affect the goods of this world, but those good things, that be proper to the righteous, as Augustine saith.

Then I commended mirth, because a man hath no better thing under the sun then to eat, and drink, and be merry. Divers expositors hereupon speak diversely, some, that it is spiritually to be understood, seeing that in respect of worldly things, it goeth no better with the righteous then with the wicked, yea, many times worse, the best that we can do is to eat, and drink, and rejoice in spiritual things, as wisdom is brought in inviting us to do, Prov. 9. Some, that Solomon speaketh thus in the person of wicked and carnal men, as chap. 3. according to the mind that he was of, when he lived in sensual pleasure. But Lava. who mentioneth these, followeth another, I preferred honest mirth & liberally using the things of this world, wherewith God hath blessed a man, so far as lawfully he may, all anxious and distracting cares being put away, for so much as hereby no man can make his estate better or worse, in respect of worldly prosperity or adversity; of all these I prefer the first, because it is counsel given to a man upon due consideration of nothing to be found here, affording any true joy to the righteous, whose case is many times worse in worldly respects, then that of the wicked. Moreover he hath before pronounced it to be better to go into the house of mourning, then of mirth, therefore it is not probable that after this he would anymore prefer worldly mirth, but spiritual and heavenly; only it seems to make against it that followeth, For that shall abide with him of his labor the days of his life, which God giveth him under the sun; but indeed it agreeth very well and confirmeth this exposition yet more, that it is substantial and permanent mirth, which he here preferreth, and what mirth can be counted such, but the spiritual, coming by eating and drinking spiritually? and it is added, the days of his life under the sun, not that this mirth shall then have end, but in the days of this life, wherein he hath need of this joy to bear him up in the midst of all sufferings here, for who so thus rejoiceth, shall have the joy in believing, thus begun, continued to eternity, by his possessing that he hoped for. And according to this, the Psalmist biddeth us to be merry in the Lord, and the Apostle, rejoice in the Lord always; If the words be taken otherwise of lawful mirth, in corporeal eating and drinking, how the inference therefore can be made from the words before going, I see not, shall men say therefore because it falls out to the righteous, as to the wicked in respect of worldly miseries, it is good for him to be merry? this is both against reason, and that which he said before chap. 7. 14. or because the wicked enjoy prosperity, it is good for them to be merry, and this abideth by them, when as he said before, that such mirth, is as the crackling of Thorns under a pot, and that it is madness.

When I applied my heart to know wisdom, and to see that which is done upon the earth (for there is that neither day nor night seeth sleep with his eyes.) Then I beheld all the work of God, that a man cannot find out, &c. This differeth little from v. 23. 24 25. of chap. 7. and therefore the exposition may be seen there, but it is here repeated again in relation to v. 14. where God's dealings in this world are set forth, as more harsh towards the righteous, then towards the wicked. This is a thing that man by his own wisdom cannot find out; for the parenthesis interposed here, the meaning is, he that searcheth to find out the reason of all things, may study in the day, and break his sleep about them in the night, and yet never attain to this knowledge.

CHAP. IX.

THe righteous and the wise, their works are in the hands of God, no man knoweth love or hatred, by all that is before them, The Vulg. everything to come is kept uncertain; or all things are kept uncertain till afterwards, and hence it is gathered by our adversaries of the Church of Rome, that no man can be certain, whilst he liveth here of his salvation; but the words Hebrew are 〈 in non-Latin alphabet 〉 all that is before their faces, and the plain meaning is, all that which they see befalling one or another here, showeth not, whether this man be elect, or that man reprobate, as both may be gathered by that which went before, chap. 8. 14. It befalleth the righteous as the wicked, &c. and by that which followeth after, v. 2. All things fall out alike unto all. It is meant then, that as all men are at God's disposing, so it is the part of wise and righteous men, whose works are good, to rest herein satisfied and contented with the estates wherein they are, whether adverse or prosperous in this world, seeing to be in prosperity is no sign of his love, wherein our everlasting happiness consisteth, neither to be in adversity any sign of his hatred, wherein stands everlasting misery. He may be beloved of God, as Jacob was, that liveth in exile and servitude a long time, when as he that liveth as a Prince, as Esau, and is the father of Dukes, as he was, is hated, according to that, Jacob have I loved, and Esau have I hated. The Vulg. latin then is here intolerably corrupted, because that upon it so gross an error is raised touching every man's uncertainty, in respect of election, and reprobation for his own particular, for the like is nowhere taught in all the word of God, but the contrary, as where it is said, Now we know that we are the sons of God, &c. and we have received the Spirit of God, whereby we know things that are given us of God: although I grant, that touching one another, this cannot be known to man in this life, seeing the Ministers of Satan can transform themselves into Angels of light, and he that is now a persecutor may be turned, and become a preacher, yea, many deceive themselves, thinking that they know they are elected, when they are, Reprobates, for which the Apostle saith, Try yourselves, prove yourselves, know you not that Christ is in you, unless ye be Reprobates? And to this tendeth that saying of the Spirit of a white stone, given to a man overcoming, with a new name written upon it, which no man knoweth, but he that hath it, therefore it is only known to a man's self, whether he hath a name written in Heaven or no, and hereby many are deceived in themselves, for that they know it not by the Spirit of God, but only it is a conception of their own, and by this Spirit they know it not, because they have not received it; and that they have not received it, appeareth, because as the flesh, so the Spirit hath its fruits, love, joy, peace, &c. which they have not, love, the mother of the rest, being such a fruit, as that he, who hath true love, cannot be deceived, when as one going by faith, knowledge, Alms-deeds, tongues, and patience to suffer a most cruel death, may, because the Devil and his Ministers can do all other things, but love they cannot, He that loveth dwelleth in God, and God in him, For the next words, There is one event to the righteous, and to the wicked, &c. here he doth only dilate further upon the argument begun, All is alike before their faces; all come alike to all, but hereby we are taught, that the wicked are unclean, and they are such as serve not God, but are common swearers, and profane persons; And by this falling out alike of all things, to all men, they are encouraged in all evil, and mad ways, thus living, and thus dying, and therefore certainly dying eternally.

For to him that is joined to all the living there is hope, for a living dog is better then a dead Lyon. Thus the wicked say, Let us, whilst we live, gather wealth, and make merry herewith, hoping still to come one day to greater matters, and tell me not of the baseness of the wicked, and the excellency of the righteous, and in what happiness they are in, when they die; so the Lyon is the King of Beasts, but when he is dead, the dog still living, which is so much despised, is better then he; Let them all speak, what they will, against us, we enjoying good things here, and they being in misery, but pleasing themselves in this, that they are justified, in respect of the good that shall come after death, are in a better case then they. For, we know, that we shall one day die, Oh! that we never might, although we live but as dogs, or other vilest beasts, as I have heard some wicked men have said, and because we know that we shall dy, we will be merry whilst we live, as not making account, but that death coming, putteth an end forever to all contents and joys, to all knowledge, and good or ill affections of love or hatred towards one another. Therefore he Sardanapalus- like saith, eat, drink, play, and sleep, after death there is no pleasure: and as the wicked are brought in speaking by the Prophet Isaiah, Let us eat and drink, for tomorrow we shall die. But although in death, there is an end of a man, in respect of doing or enjoying anything in this world anymore, for which it is added, he hath no more portion forever in anything, that is done under the Sun, yet there is a judgment, to which these careless wicked ones shall be [Note.] brought, when for all their mirth, they shall have sorrow without end, as followeth, chap. 11. 7. and 12. 14.

Go thy way, eat thy bread with joy, and drink thy wine with a merry heart for God now accepteth thy works. Here he goeth on still, saith Lavater, to speak in the person of the wicked sensual man, that placeth all his felicity in carnal things, and the pleasure which he hath in this life, as making none account of any happiness or misery to come after death, either to the righteous or the wicked. And because he enjoyeth prosperity now, he gathereth, that God accepteth of his doings, as well as of theirs, who live in his fear continually. And this is more at large expressed, Wisd. 2. 7. where he is brought in, speaking against the righteous, and deriding them as fools, for their impugning of them in their ways. Jun. also saith the same, & that Solomon speaketh thus ironically. Jerome is sometimes for this sense, & sometime for another, that it is spoken to comfort the righteous although here it falls out unto him, as to the wicked, as was said before, yet in regard of God's accepting of his work, he hath no cause, for all his worldly miseries, to be discouraged, but to eat and drink cheerfully & to put on the garments of rejoicing, which is meant by white, as black, is a sign of mourning. And according to this is the saying of James, Count all things joy, when ye fall into sundry temptations, and to this agreeth the Chaldee. paraph. but Olympiodorus expoundeth it spiritually, of eating and drinking of spiritual things, as upon chap. 8. 15. but let the judicious Reader follow whether he pleaseth, for my part, that which is spoken of his rejoicing with his wife always, seemeth to me not to agree, if it be taken as spoken in the person of the wicked: for his pleasure in the days of his vanity, is not so restrained, as that it should be only in his wife, for his lusts carry him more after Harlots; therefore I prefer that of Jerome. and the Chaldee. joining that of Olymp. hereunto, Be cheerful thou righteous man in thy ordinary eating and drinking, and take thy lawful pleasure, being nothing dismayed at thy sufferings; but most of all, eat that bread, and drink that wine, in receiving which thy soul is fed to eternal life, and then that which followeth.

Whatsoever thy hand finds to do, do it with thy might, for there is no device, &c. agreeth very well, for so much as righteousness consisteth in doing good and not believing alone, put thy hand diligently to this, whilst thou hast time, for if death cometh, the time of doing is over, as our Lord speaketh, the night cometh when no man can work, that is death, therefore now do all acts of love and charity to thy power, and work out thy salvation, doing whatsoever pertaineth to love, and to the feeding of thy soul, both in respect of the word, and worthy often receiving of this Lord's supper, in regard of which last, I can but admire, and condemn the stupidity, and remissnesse of many Christians now a days, that pass over year after year, under I know not what pretences, without celebrating or receiving [Note.] this holy feast. Doth the Spirit of God bid thee do whatsoever is to be done for the good of thy soul instantly, before death cometh, and dost thou acknowledge this to be one main good thing to be done, and deaths striking thee uncertain, when it will be too late to do, Oh then repent of this thy remissnesse! and so do what else is good, as not to neglect this any longer.