man hath no profit of his paines but his labour for his trauaile and this also is vanity Verse 24. There is nothing better for a man then that hee should eate and drinke and that he should make his soule enioy the good of his labour This also I saw and that it was from the hand of God IN this verse Solomon setteth downe the right vse and onely good that is to be found in the things of this life for a remedy or mitigation of the vanities or miseries and declareth the same by the efficient cause His proposition is illustrated by a comparison of the Greater denyed And it is an answere to a secret obiection which is this If nothing but sorrow and griefe redound to man of all his labours to what purpose then should a man apply his minde to wisedome and his body to trauaile And if so be that a man must either depriue himselfe of life or else prolong his dayes in perpetuall sorrow then the world seemeth to be made for none other end then to be an engine of torture vnto men Ans Not so neither For though I haue already prooued that a man can obtaine no true profit or happy contentation by the things of the world nor by any thing that can be knowne or done by mans wisedome yet it followeth not therefore that there is no good in all things made for mans vse by which he may be inabled and helped both to liue and to order his life according to wisedome and vertue But there is a good in them for which cause God hath created them and imparted the same to euery one according to his owne pleasure And this good is not to depend or rest on them nor to trust in them for therefore hath God made them vncertaine and vaine nor yet by treasuring them vp to depriue a mans selfe or others of their vse nor to lauish them out as though they would neuer haue end but to feede cheere and comfort the body therewith with tranquility of minde resting on Gods mercy and so to passe the time of this life with ioyfull contentation in honest labor not in idlenesse sensualitie or drudgery He that looketh for more then this in them is vtterly deceiued seeing that in the best vse of them they are transitory and vanishing Lastly this good vse of them he declareth by the principall efficient cause Not onely the possession of these things but also their vertue to feed and refresh the body and mind is the gift of God Otherwise all wisedome is full of vanity and griefe They come neither by mans prouidence and endeuour originally nor by chance Deut. 8. 17. Therefore let vs returne all praise and thankes to him in the vsage of our selues and vse of all his gifts Verse 25. For who can eate or who else can hasten hereunto more then I A Confirmation of his proposition amplified by a comparison of the Greater denyed and figured by a communication Who could receiue more profit ioy and contentment of these transitory and fading things more then I and who can more speedily and easily obtaine and more securely possesse and vse them more then I what good thing soeuer could be had and what vse could be made of them for the pleasure of my body and delight of minde I had it in the perfection thereof yet this is all that I by experience found or could conceiue in heart to be found in them Verse 26. For God giueth to a man that is good in his fight wisedome and knowledge and ioy but to the sinner he giueth trauell to gather and to heape vp that he may giue to him that is good before God This also is vanity and vexation of spirit AN amplification of this right vse of worldly things by the efficient cause thereof both in himselfe and other men These men are described by their condition and quality good Goodnesse is illustrated by a distinction thereof in his sight that is truely good Psal 3â— 1 2. not in appearance before men or his owne deceitfull â—eaâ—t Ier. 17. 9. which is hypocrisie God who hath made the world and all things therein for mans vse hath giuen wisedome and knowledge to those that are accepted of him and feare him to get them rightly and to vse them comfortably This worke of Gods mercy is illustrated by the Antithesis or contrary worke of iudgement in the sinner Contrarily God withholdeth this wisedome knowledge and ioy from the sinner which feareth him not but turneth his eare from the Law and maketh no conscience of his doings and leaueth him in the power and bondage of his lusts to torment himselfe both night and day with carking caring and drudgery to gather riches and yet to depriue himselfe of all comfort meate drinke cloathing recreation c. This worke of Gods iudgement in the sinner is declared by the end Namely that after this faithlesse drudge hath treasured them vp God might giue them to them that feare him and are accepted of him Iob 27. 17. Againe God doth take them away from good men when he correcteth their faults and giueth them to the wicked that are both theirs and his enemies as the example of Ezechias doth manifest To conclude This also is vanity and vexation of spirit CHAPTER III. Verse 1. To euery thing there is a season and a time to euery purpose vnder heauen SOlomon hath hitherto discoursed and concluded the vanity of mans purposes and designes of happy contentment First by the common obseruation of things subiect to mans knowledge Secondly by his owne experimentall knowledge both of wisedome and of the vse of worldly things in the two former Chapters Now hee continueth still his obseruation shewing by the conuersion of times and particular examples pertaining to knowledge and vse that all things deedes counsels euents good and euill are known to God onely and in regard of vs doe fluctuate vpon vncertaine issues yea altogether vncertaine in their beginnings proceedings and endings which depend and attend vpon vnstable times whatsoeuer our aduisements deuices be either in attaining good or auoyding euill This is another maine argument or Prosepilogisme confirming the Epilogisme Cap. 1. 3. Whereby he proueth that a man hath no profit of all his labours First he propoundeth it generally in this verse and after confirmeth it by an induction of sundry particulars as hee did before And here is a liuely exposition of that which he spake Chap. 1. verse 8. of the mutability and corruptibility of all things All things are full of labour man cannot vtter it c. To euery thing there is a season No maruell is it if all mans wisedome and the vse of worldly things whether sensuall or magnificall be subiugated to vanity when as all things all counsels all deeds all euents so variable and repugnant in this vnquiet world are subiected to this instable course and recourse of times which God hath put in his own hand and in his secret
a man looke into the spirits of men in their dealings and dissemblings hee shall not onely see a forrest of beasts and serpents but an hell of wickednesse and miseries All is selfe-loue and hatred hence commeth such feare and snatching For otherwise men would not so much care in whose possession the goods of the world were seeing the reasonable wise liberall louing and right dispensation thereof according to the law of nature and of Christ Thus it was for a little while Acts 4. 34. 35. but that festiuall day lasted not long nay rather it lasteth still among the faithfull to the worlds end But that is another argument Here wee speake of the condition of the darke and euill world and the imaginarie deceitfull good thereof without Christ To conclude Hee that looketh on the frailty of man and all the creatures with him the interchangeable course of all things and states and considereth the depth of causes and reason of things shall be forced to seeke for felicitie durable rest or happy contentment somewhere else than in the confused disordered transitory World For all is vanitie nothing to none end like the actions of a foole and talke of a man in his dreame This secret God reuealeth to his secret ones As for the men of the world they will be wise great glorious and doe great matters they heare they see they listen they study and striue imagining that by a further and deeper reach they shall finde good For they are wilde asses colts As the Spartanes indigitating or deifying Alexander at his command contrary to their owne liking wrote Because Alexander will be a god let him be a god So I write Because these will be wise will be great will be glorious will be what they will be then let them be so But Alexander dyed like a man in the flower of his age euen so there is more hope of a foole than of one of these wise mad ones To conclude As the soule of man working especially by the organs of eye and eare cannot finde perfect contentation in things and times absent neither euer shall it doe in time to come for all things past and to come are the same in their kindes as the seasons of the yeere are the same for euer So that there is no possibility that the soule should be satisfied and filled with good in worldly things through the ministery of the chiefest senses but rather with irkesomnesse wearinesse and loathsomnesse Verse 9. The thing that hath beene it is that which shall be and that which is done is that which shall be done and there is no new thing vnder the Sunne AN amplification of the Argument or former Induction figured by a Prolepsis or preuention of an Obiection secretly framed in the foolish heart which is a wild roauing groundlesse imagination or euill suggestion of a possibilitie to obtaine a durable felicitie or happy rest in a full firme and solid state It is mans ignorance and presumption to striue for that which neuer any yet had and to doe that which neuer was done before Hee is all for nouelties and wonders To be the onely one is euery mans desire and to this point doe all his soaring thoughts aspire Euery man will needs try his wit and strength in finding out the means to this worldly blisse that none euer yet felt himselfe entirely to enioy Such courses hee deuiseth to take so farre to trauaile such curious inuentions to finde out as neuer yet any did Euery man in his kinde and wayes striueth as it were to finde out the stone that shall turne iron into gold till all his wit and siluer be spent and at the last hee bringeth forth winde It was but the crackling of thornes vnder a pot Parturiunt montes exit ridiculus Mus. With these mountanous imaginations and windie thoughts Solomon here meeteth The thing that hath beene is that which shall be c. Both the things that haue beene and the deedes that haue beene done are euen the same that now are and are done and so shall be hereafter And there is no new thing vnder the Sunne An amplification by the contrary denyed to take away doubting and to inculcate the certaine truth thereof Vnder the Sunne That is worldly or humaine things or deeds There is a circular reuolution of all things counsels deeds euents as well as of the spheres of heauen windes and riuers There is a rising falling ascending descending appearance disparence of all things Let the profoundest speculatist or curious practitioner turne the edge of his wit which way he will to finde out some new thing the like whereof was neuer yet knowne nor heard yet sure it is the same things haue beene and the same deedes were done of old and they are nothing but the circular reuolutions of the former The heart of man is the same that it hath beene of old and produceth such effects good or euill it cannot alter it owne kinde but is wheeled about in it owne sphere Some haue sought for a felicity in the studies of Wisdome some in riches and sensuall pleasures some in Honour pompe and magnificence but no man euer yet found contentment in his present estate without mixture of griefe griefe accompanying it or sorrow following him hard at heeles Many haue thought and thinke others happy but none euer yet found himselfe happy Suos quisque patimur manes If none euer yet reaped profit of his endeauours and labours neither then shall euer any doe it now or hereafter Euery man complayneth of the present state of the world and saith it was neuer so bad but it is not worse nor yet better then it hath beene neither shall it be otherwise The same complaints and discontent hath beene and shall be in all generations If a man liue neuer so long hee shall neither see nor heare other things then heretofore haue beene neither is it in his power to alter or mend any thing for the world is nothing but an alteration of alterations in it selfe A man hath no more command of it than the Sea men hath of the windes Some violent and hautie spirits haue striuen forcibly for the full fruition of an earthly happinesse but hauing obtained their desires that seemed so beautifull a farre off they found themselues no whit the better but rather worse yea nearest to miserie whereof they thought to rid themselues for euer Therefore it is better to sit still than to rise and fall to liue in obscuritie than to be a publique spectacle of follie as the most subtile and violent workers of old haue beene and so shall they be still Euery man hath great hopes as of old neither can he be disswaded from this vanity till old age bring him to see by long experience this reuolution of all things and then beginnes he to dispaire and to be weary He is full of teastinesse anger and impatience when he seeth nothing but vanitie follie and madnesse in men It may be
was farre from them They could not goe before an earthly felicity a fleshly happinesse therefore they looked for a worldly redeemer of their states from vnder the power of the Romanes c. Their deuotion was but a maske of worldly craftinesse policie and deuillishnesse to blinde the people with and themselues also The people groaned vnder their burden and in hope of liberty thronged in such multitudes after Christ but when such fleshly hopes failed Iudas betrayed him and they cryed Crucifie him away with him hee is not for our profit to please their deuout tyrants againe whom they had displeased in following him Behold the condition of these brutish hypocrites They follow and flatter the Preacher of the Gospell Ioh. 6. 25 26. 27. Not beleeuing and humbling themselues as Mary did but like rebellious belly-gods Papists to set vp a Pope against their King For when they found him to be a spirituall King Shepheard Redeemer they persecuted him with deadly hatred and had rather be vnder any tyrant than vnder his spirituall regiment The Gospell is the most grieuous burthen that can be borne and the Preacher thereof the greatest tormenter Ah that Papists common-Protestants Libertines could lay these things to heart How many stand vp at Creed but fight against the Gospell How many receiue the signe of the Crosse in their foreheads but fight vnder the deuils banner How many make a vowe to God in Baptisme but cast the payment thereof vpon their sureties like brutish ding thrifts running out like Cham and Cain and deuils foorth of Christs presence which in spirit cry out against their teacher What haue we to doe with thee art thou come to torment vs before the time To conclude All that is and shall be done hath beene done of old but wee know not so much Shortnesse of life is a great cause thereof For few men liue so long to see the reuolution or circular course of many things And some things and states are of longer continuance than others Moreouer this kinde of obseruation most profitable to man is neglected of most but the wise obseruer can fore-tell many things to come or neerely ayme at them Furthermore the remembrance of things past dyeth with the present generation a wonder lasteth but nine dayes and but a few memorable things are deriued to the next which also vanish more and more out of their mindes and at length remaine with very few vanishing as a sound or loud noyse by little and little and as a bird of the ayre vanisheth out of sight In like sort all things now said and done in this present generation of the world shall in future ages be forgotten and the like also may be said of all things in ages to come in respect of ages following them To conclude Seeing that man and all things with him are so vnstable and changeable there can no good remaine to man of all his labours no contentation of minde no quietnesse of conscience He must seeke that else-where For his foundation here shall be but laid on the sands and his buildings shall be but the Tower of Babel and fall downe like the Tower of Siloam on the head of the builder Therefore all is vanity If any man thinke that this following is the more naturall analysis of this former part of the Chapter I easily yeeld to it The first verse containeth the inscription of the booke The second verse containeth the Theme or generall proposition The third verse containeth the principall argument which is confirmed by two reasons in this chapter The first is drawne from the instabilitie of man dying verse 4. illustrated first by a comparison of the earth standing and remaining verse 4. end Secondly by a comparison of the Sun Windes Riuers rising falling and returning backe againe which man doth not verse 5. 6. 7. To which purpose the Poet saith Soles occidere redire possunt Nobis cùm semel occidit breuis lux Nox est perpetua vna dormienda The heauenly Lamps doe fall into the gulfe And issue forth againe out of the deepe When our swiftstarre of life is vanished It nere returnes in death we euer sleepe And to the same purpose Iob saith There is hope of a tree if it be cut downe that it will sprout againe and that the tender branch thereof will not cease though the root thereof waxe olde in the earth and the stocke thereof dye in the ground yet through the sent of waters it will budde c. But man dyeth and wasteth away yea man giueth vp the ghost and where is hee Iob 14. 7. 8. 9. 10. The windes also are rowled in their circuits and the riuers keepe their constant reuolution they returne backe againe The second reason is drawne from the instability of all creatures states and humaine affaires illustrated by a comparise of the lesse which is figured by a gradation verse 8. amplified by a prolepsis verse 9. confirmed verse 10. Verse 12. I the Preacher was King ouer Israel in Ierusalem HEere beginneth the latter part of the Chapter wherein Solomon sheweth that he found not onely by obseruation but also by experience in the studies of wisedome that all things are but vanity and vexation of spirit both the things themselues and mans wisedome and knowledge of the things also All things are instable fraile and full of corruption no sure thing can be built vpon them no felicity can proceede out of vanity no perfection out of imperfection For the curse is on man and on all things with man therefore there must needs such like effects proceede from them For a cleane thing cannot come out of filthinesse Iob 14. 4. His purpose is to shew that hee made search in the best things wherein there was appearance of any good which man most desired and admired And first he beganne with wisedome which of all other things being meerely transitory is the flower For as for other things they are not so preeminent because fooles and beasts may be partakers thereof as well as the wise to wit riches honours friends pleasures beauty strength but wisedome is proper to the wise onely by which a man is a man and commeth neerest to the diuine nature Therefore true happines was likelyest to be found in wisedome The argument whereby he confirmeth the vnprofitablenesse of humaine wisedome and things seeming good is drawne from the testimonie of his experimentall knowledge of things subiect to knowledge and science in the rest of this chapter and of things subiect to mans bodily vse chap. 2. The things subiect to knowledge are eyther naturall with their causes properties effects or else morall both good and euill both wisedome madnesse and follie The testimonie of experimentall knowledge hee declareth and proueth to be firme and good by two arguments The first is drawne from the person searching out the knowledge of things by obseruation and experience verse 12. Secondly from his diligent trauaile therein Of this trauaile First
to kill rather then to be killed without the lawfull course of ciuill iustice nor yet disanulleth the politike law which God hath ordained to protect the iust to bridle the violent and to reforme the vitious and iniurious Let vs take heed how we cauill and sophisticate the simplicity of the Scriptures All this is explained verse 44. Loue your enemies Your enemies not Gods enemies which we are to hate yet to take heede of rash iudgement For though the cause or fact be hatefull yet that argueth not simply hatred of the person Wherefore loue them that is desire their conuersion not their confusion for we know not whether they be in Gods election but charity hopeth the best Whom God hath cast off and who haue cast off God we must cast off lest wee be partakers with Gods enemies therefore we must not bid an obstinate heretike God-speed Neither would the disciples haue eaten bread with Iudas if they had knowne his plot of treachery but Christ reuealed him not And Paul saith haue no fellowship with the vnfruitfull workes of darkenes If a man can haue no fellowship with their workes neither with their persons specially such persons as on the one side make a mocke of all good edification and on the other side are strong corrupters For what could Satan incarnate and in subiection to the ciuill power doe more To conclude We must doe good to our enemies willingly resist their euils peaceably make the cause Gods not our owne contend with them lawfully liue among them warily commit the vengeance to God cast no stumbling blocks before them but rather offer meanes and further their conuersion that they may glorifie God in the day of visitation that is when it shal please God to open their eyes to see and discerne the truth To conclude Loue and hatred in priuate persons warres and peace in publike states haue alwayes beene and must be to the end For throughout all nature there is an opposition of one thing to another as well discord as concord tares as wheat because God will be glorified as well by iudgement as by mercy For in both he delighteth Ier. 9. 24. All these things and times are out of our power and fall out by the determinate counsell of God As we receiue all temporall benefits from the hand of God not what not how much not by what meanes we list so likewise we take opportunities for all things from his hand also For he is all hand holding and giuing all things what to whom how when hee will Iam. 4. 13. 14. 15. We purpose but know not what shall be wherefore we must say if the Lord will Prou. 27. 1. And Ieremy saith O Lord the way of man is not in himselfe Verse 9. What hath he that worketh in that wherein hee laboureth A Conclusion of the principall argument that a man hath no profit of all his labours Chap. 1. 3. The Proposition or Maior is Chap. 3. 1. The Reason is framed thus If there be a time to euery thing and to euery purpose vnder the Sunne then a man hath no profit of all his labours seeing that all things depend on the instability of times But the Antecedent or former part of the reason is true as I haue already proued by many examples of things naturall necessary voluntary Therefore the consequent or latter part is true also namely he that studyeth endeauoureth worketh hath no profit in all his labours For the beginning proceeding finishing euent depend all on vncertainties And euen in that he knoweth not what shall become of his labours who shall haue the benefit whether a wise-man or a foole his friend or his foe doth as much afflict the minde as to be crost in the beginning and proceeding of his workes by infortunate casualties what greater vanity and griefe is there then for a man vpon the reueiw of his labours to say Opera impensa perijt All is lost Verse 10. I haue seene the trauell which God hath ginen to the sonnes of men to be exercised in it A Commoration amplifying this conclusion to verse 16. In this verse he setteth downe the cause of this vanitie of mans labour and that is the iudgement of God vpon his pride For thus hath God alwayes auenged the ambition and curiosity of mans heart that he should intangle himselfe in infinite businesses perplexe his minde with endlesse cares spend all his dayes in troubles griefe anger sorrow sicknesse and till the day of death to be forgetfull of death and vnmindfull of the euent of his toyle But that hoped contentation of mind which he dreameth of shall he neuer obtaine and if he doe obtaine it it shall haue matter still of greater misery in it The Israelites murmuring for flesh in the Wildernesse had their desires to the full but the fulnesse of their desire was their destruction Num. 11. 32. 33. And our Sauiour saith Matth. 6. Verely they haue their reward So that this supposed contentation of allso earnestly laboured for is in the possession thereof but the earnest-penny of euerlasting misery What profit then hath he that worketh in that wherein hee laboureth How much better were it to submit himselfe to the prouidence of God and suffer himselfe to be gouerned by his lawes This verse is an exposition of the 13. verse of the first Chapter Verse 11. He hath made euery thing beautifull in his time also he hath set the world in their heart so that none can findâ— out the worke that God maketh from the beginning to the end THe vnprofitable vanity of mans labour is illustrated by an Antithesis or contrariety of the most wise worke of Gods prouidence God by the worke of his power and wisedome hath made and set all things in comely order and by the word of his prouidence he gouerneth and administreth all things hauing prefined aforehand a conuenient and beautifull opportunity for euery thing But whereas the imaginations of mans heart are onely euill his pride is such that he would be a god and equall with God Gen. 3. 5. 6. and that by working out an heauen a felicitie and a glory in the world to himselfe therefore hath God laid a iudgement vpon his impatience ambition curiosity namely a presumptuous and foolish dotage to imagine that he is able to comprehend the whole course of times past and to come and thereafter to plot his endeuours to attaine a possibilitie of his own proiects to auoyd all opposite accidents and to remoue all crosse occurrences yet is hee so farre from the knowledge of that most wise iust conuenient and secret administration or aeconomie of God that he cannot rightly conceiue of one worke of Gods prouidence how it is begun how it proceedeth how it is finished by what meanes turnings and returnings it is effected Yea the wayes of God are past finding out Yet this is the madnesse of those whom we call vnderstanding wise prudent and politicke men to frame a world in
and according to their owne hearts as if they were gods or rather Gods Apes that is first to purpose with themselues what they will haue and what they will be and then by their wisdome and strength to turne all the world and euery thing about to this point to winde and wring in euery man and euery matter by craft or violence by feare by flattery by simulation dissimulation to make in the end a generall concurrence or confluence of all streames into this Ocean This impossibility is that wherabout he beateth his braines vexeth his minde disquieteth his heart toyleth his body depriueth himselfe of all ioy and comfortable rest all the daies of his life But what is the profit of his wisedome and labour in the last end Euen to make himselfe a foole aby-word a spectacle of follie Parturiunt montes exit ridiculus mus The maine end of all is but a bable like the towre of a Babel a new nothing It is like that great sencelesse lumpe of earth that Nabuchadnezzar set vp yea it is like that huge braineworke the Synagogue of the Romish beast It may be obiected How can euill things be said to be beautifull and what times hath God ordained for wickednesse I answere euill things in the kinds and natures thereof as they proceed from the deuill and the venemous fountaine of mans heart are loathsome and vgly but euill things in their times as God vseth them are beautifull necessary and comely namely as they are sent as iust and due punishments from God as executions of wrath and vengeance for the wickednesse of the world and tryall of the faith and patience of his seruants In time of peace there is vnthankfulnesse pride contempt of God abusing of his creatures to riot and excesse then the sword famine warres pestilence and manifold miseries are in that respect beautifull in their time Many men get their goods by couetousnesse racking oppression vniust dealing extortion bribery deceit vsury vnmercifulnesse to the poore purloyning and withholding of the Leuites wages Now it is a iust reuenge and beautifull that a Ruffian and dingthrift rise vp and riotously waste all Dauid committed adultery with Bathsheba and slew her husband This displeased the Lord 2 Sam. 12. Therefore shall the sword neuer depart from his house he will raise euill against him out of his owne house and take his wiues before his eyes and giue them vnto his neighbour c. So Amnon defiled his sister Thamar and Absolon in reuenge slew him Absolon rebelled against his father and by the counsell of Achitophell committed incest with his wiues c. Afterwards Achitophell hanged himselfe and Absolon was slaine by Ioab and he was executed by Solomon These adulteries murthers incests rebellions treasons are in their kindes abominable but as they are iudgements of God beautifull He turneth all euill things to the good of his Elect and his owne glory as well in executing Iustice as shewing mercy Verse 12. I know that there is no good in them but for a man to reioyce and to doe good in his life Verse 13. And also that euery man should eate and drinke and inioy the good of all his labour it is the gift of God IN these verses he gathereth and concludeth from the former obseruations and considerations the right vse of all worldly things for a remedy or mitigation of the vanities as he did Chap. 2. 24. which he confirmeth first by the testimony of his owne knowledge secondly by the efficient cause Seeing that it is the propertie of fooles to weary themselues about vaine contriuing and disposing of things according to their inordinate desires let the wise man be better aduised and learne by the example of Gods dealing with them how to apply himselfe both to get and spend namely with a contented mind and quiet heart Let him learne to reioyce and cheere his body in the comfortable and sober vse thereof and to giue part to the poore Ephes 4 28. and to the Church 1 Cor. 9. 14. To this tranquility of minde Dauid exhorteth Psal 37. 3. Hope in the Lord and be doing good dwell in the land and verily thou shalt be fed Relye on Gods prouidence and leane not to thine owne wisedome as Solomon saith This is all the good that all our wisedome and trauell can produce out of these earthly things and the onely true profit that can be made of them But this consideration can no man fetch out of his owne braine If he doe apprehend it yet his memory cannot long hold it And if hee doe remember it yet his foolish heart cannot practise it because wits not seasoned with grace must be working It is therefore the gift of God Verse 14. I know that whatsoeuer God doth it shall be for euer nothing can be put to it nor any thing taken from it and God doth it that men should feare before him A Confirmation of contentation and tranquility in the right and good vse of things drawne from the stedfastnesse of Gods workes which are vnalterable It is meere madnesse either to think that the causes of things and their proceedings are in our power or that the euents of our counsels shall be according to our designements or yet to vexe our selues at all if the successe be not answerable according to our expectation For let a mortall man deuise aduise and plot what he will and as he will yet can hee neuer disanull or any whit alter the decree of God for the preparations are of the heart saith Solomon but the answere of the tongue is of the Lord and so is the worke of the hands Yea it is a great impietie for a man to thinke that he can by his power or free-will either adde or detract from the decree of God or turne aside any part of his counsell For euen that which a man hath done by his free-will was originally from the vnchangeable decree of Gods will Act. 4. 28. From whence proceeded euill but from the negation of election and giff of perseuerance The ordering and disposing whereof God hath decreed according to the pleasure of his will which is a depth vnsearchable vncomprehensible But wee know this that he doth all out of the loue of himselfe and to the glory of himselfe And so is he all in all All this he confirmes by the testimony of his owne knowledge Moreouer the vnchangeablenesse of Gods prouidence is amplified by the end thereof That men might feare before him That men seeing their owne ignorance weakenesse foolishnesse in the diuine additions detractions changings and disaâ—ulling of their purposes and designes on the one side and all things swayed by an ouer ruling power on the other side might be brought euen whether they will or no into his presence namely to acknowledge reuerence and to depend on him only and humble themselues to his ordinance being reuoked from their owne ambition and pride by the vnhappy successe of their wisest and surest courses This
signifieth order Psal 110. 4. and Barar signifieth to chuse to purge to declare whereof commeth Berurim choyce men set vp in dignity namely Princes Rulers Gouernours Officers ordained of God for peaceable honest and happy life which abusing themselues and their places are to mans reason as but stronger and more subtile beasts preying vpon the weaker and more simple harmelesse Againe they may be translated thus that they might cleere or iustifie God and see that they themselues are beasts and therefore vanity it selfe euen out of measure vaine Lastly thus that God had purged them id est created them pure holy and righteous in his owne image in the beginning yet to see to in this state of degeneration or corruption they are in themselues as beasts accordingly as he saith Chap. 7. 31. God hath made man righteous but they haue sought out many inuentions and Psal 49. 20. Man that is in honour and vnderstandeth not is like the beasts that perish Which of these interpretations is the most genuine and naturall I leaue to euery mans iudgement Verse 19. For that which befalleth the sonnes of men befalleth beasts euen one thing befalleth them all as the one dyeth so dyeth the other yea they haue all one breath so that a man hath no preheminence aboue a beast for all is vanity THe apt coherence of these three verses following with the former intimate that the last interpretation is the most proper For they are a reason prouing the corruption vanity vilenesse and misery of proud man by comparing him to beasts whose frailety corruption or vanity is Gods iudgement vpon man In them may hee behold his sinne and his corporall punishments for sinne before his eyes if otherwise he be insensible which are the fore-runners and beginning of eternal torments and sencelesnesse is a iudgement of God vpon the reprobate This like condition of man and beast to carnall iudgement is set downe in these three verses which similitude or likenesse made the Epicures to thinke that the estate and condition of them both was all one and consequently that to eate drinke and play was the chiefe good or onely felicity of man For wee see by daily experience that man and beast are subiect to the like casualties and misfortunes how men vexe deuoure lye in waite insnare kill c. one another as beasts doe how they die as beasts doe hauing the same causes of corruption in them with beasts They haue the same breath whereby they liue the same spirit whereby they moue the same senses the same inward and outward members and in bodily shape many beasts come neere vnto him and he is subiect to deformities and all infirmities in his kinde as much and more then they So that in outward state hee hath no preheminence aboue the beast For he cannot longer vse the things of this World nor carry any thing away with him more then the beast doth The reason is because all is vanity Therefore there is no difference Verse 20. All goe vnto one place all are of the dust and all turne to dust againe A Commoration All goe to one place that is both men and beast are dissolued againe into their elements For God created all things of the dust and all turne to dust againe There is the same matter of man and beast Some thinke that beast was made of the earth and man of the dust of the earth to wit either of mire or else of the dust that lyeth on the sur-face of the earth But that is an idle contention For mire and dust and earth are all one and the same in essence or substance When the raine falleth on the earth it is mire when the Sunne extracteth the moisture out of it it is dust So that the whole earth is nothing but dust or mire whether you will Therefore man was not made of baser matter then beast as some say but rather of better For Adam signifieth red earth or red dust or red mire All is one without any difference And Solomon saith here all are of the dust or earth which by the figure Synecdoche signifieth all the elements whereof earth in earthly things is predominant and water in the creatures thereof No element is simple or pure but it hath a mixture of other elements also to be the Chaos or nurse of their sundry creatures which in their purity they could not be So that earthly things are most earth especially the more particular or simpler creatures as mettals stones trees c. Yet water ayre and fire also with which the element of earth is mixed By vertue of which mixture man and beast are made of the other elements as well as of the earth Verse 21. Who knoweth the spirit of man that goeth vpward and the spirit of a beast that goeth downe-ward to the earth A Continuance of the commoration figured by the preuention of an obiection thus There is great difference betweene man and beast For mans brutall nature and spirit is but the plasme or vessell of his soule which is not compound or mixed with it but onely vnited to it Therefore when this fraile vessell is broken or dissolued the immortall spirit or soule ascendeth to God that gaue it and the vessell againe is absumed into the elements whereof it was formed But the spirit of a beast is nothing but the quintessence the purest and prime of his body or his life which consisteth in the harmony or vnion of the elements and so not being another essence separable from the body it dyeth with the body Ans This is indeed the holy and diuine truth but now speaking of the worldly outward and miserable state of man as it appeareth to humaine senses and reason who can by any signe or token or skill of Anatomy find out any differing wayes of these spirits What man can shew me the ascending of mans spirit into heauen or the descending of the beasts spirit into the earth namely the dispersing thereof into the elements If a man say that the spirit of man ascends vpwards into the firmament how can he let me see that but if it doe then doth the beasts so also For the firmament is but the quintessence or prime of the elements as the spirit is of the body according to Plato And be it that by humaine reason a man may easily demonstrate the immortality of the soule as the learned heathen haue all done yet what is that to the outward worldly state of man liuing Man whiles hee is man and of man we onely speake not of spirits is no better then beast So that to conclude Seeing that it is with man as with beast there is no profit no contentment no rest no durable prosperity no happinesse at all in this cursed confused brutall world but all is vanity Verse 22. Wherefore I perceiue that there is nothing better then that a man should reioyce in his owne workes for that is his portion for who shall bring him
could liue without the profit of the earth then might the king but whatsoeuer his other prerogatiues and excellencies are yet can he not liue without the benefit of the field Melek lâ—sadeh negnebad i. the king is seruant to the field to haue care of tillage and earthly fruites that himselfe may be serued therewith Verse 10. He that loueth siluer shall not be satisfied with siluer nor he that loueth abundance with increase this is also vanitie AN argument to confirme the vanities of this studie exercise and course of life also illustrated by a comparison of the like Euen as he that loueth siluer cannot be satisfied therewith but this thirst increaseth with his store as the Poet saith Crescit amor nummi quantum ipsa pecunia crescit that is as the heape is greater so the appetite is sharper All the benefit that he receiueth by his money is the sight of it and the sight breeds longing and that breedeth discontent with that which is present as this man I say is not satisfied so neither can he that loueth abundance be satisfied with increase He that loueth full fraughtage of grounds corne cattle c. receiueth no contentation by those which he hath but hee still desireth more neither doe the fruits redound to him in such measure as he still desireth And if there be no difference betweene the greedy Farmer or Purchaser and the biting Vsurer the one receiuing no more contentation by his grounds and stocke then the other doth by his siluer then is the state of them both miserable and vaine and full of vexation Note he saith not He that hath money or he that hath abundance is not satisfied but he that loueth them For a man may haue these and yet loue God onely which the other do not But Solomon speakes here of worldly things which are the desire loue delight of worldly men whereby and wherein they seeke for an earthly felicitie in the pleasant paradise of their possessions but finde naught Verse 11. When goods increase they are increased that eate them and what good is there to the owners thereof sauing the beholding of them with their eyes A Confirmation of this insatietie and consequently vnprofitablenesse by a cause thereof When goods increase they are increased that eate them As a man desires to haue aboundance of corne cattle wine oyle c. So must he haue also a multitude of seruants and hirelings his family must be inlarged with his reuenewes who worke the same out of the earth for him And what good is there c. That is to say no good at all figured by a communication They worke for him indeed but the benefit redoundeth to them for as they get it so theyeate it and weare it sharing him out a part thereof amongst them sometimes the best sometimes the worst sometimes the greatest sometimes the least and that for ouerseeing them and yet his ouersight is such sometimes as that his alowance is made him accordingly This is the good that hee reapeth by the profits of the field euen to behold the sharing of them out into parts to looke vpon his owne part and to eate as the rest doe for he can make no more of it but meat drinke and apparell and so much doe they make of theirs with as full contentment and more For they lay all the burden of cares and all other troubles vpon his fairer portion to reduce it to an equalâ—tie with theirs Verse 12. The sleepe of a labouring man is sweet whether hee eate little or much but the abundance of the rich will not suffer him to sleepe AN amplification of the vnprofitablenesse of plenty of earthly fruits by a comparison A man in the ample possession of these is in worse case then the poore man that wanteth this aboundance Because that the sleepe of a laboring man is sweet whether he eate little or much The laboring man is tyed to a competency or meane therefore on the one side hee is free from the euill superfluities of intemperance and riot to which filth is subiect yea to which out lustfull nature doth captiuate vs in the possession thereof but the other is restrained for his fire wanteth fuell to flame forth with the other and is kept in a temper Againe on the other side he is free from consuming cares which weary the braine and disquiet the heart of the other So that his bodily paines are recompensed with pleasant sleepe whether he eate much or little whereas the restlesse spirit of the other rideth his body day and night For his abundance will not suffer him to sleepe His abundance is a great heauy lumpe like the stone of Sisiphus which is rowled vp and downe continually with a doubtfull fearefull carefull heart or else the contrary temptations thereof doe so ouer-power him that he hath no more command of himselfe then the fed horse So that his condition is miserable and causeth the poore man to blesse himselfe in his mediocritie yea to preferre his pouerty before the others wealth This is a great euill but there is yet a sorer then this Verse 13. There is a sore euill which I haue seene vnder the Sun namely riches kept for the owners thereof to their hurt AN amplification of the vnprofitablenesse of wordly goods by their euent It is first propounded generally There is an euill Secondly confirmed by the testimony of his speciall obseruation Which I haue seene vnder the Sunne Thirdly explicated more specially Riches kept for the owners to their hurt In these three last verses before the vnprofitablenesse of riches is figured by a gradation thus A man hath not onely no good by them saue to looke on them verse 11. but also they depriue him of his necessary and naturall rest by night verse 12. Neither doe they onely so but positiuely they bring him to ruine oft-times verse 13. The former words include a comparison of euils among themselues to illustrate this euill of riches as if he should say There be many infirmities and euils incident to man and to his outward state to increase vanity anger sorrow griefe c. Yet is this a sore euill cholah or euill disease euen a sickenesse to death that a man should spend all his dayes in trauell depriuing his body and minde of recreations and such comforts as the vse of riches bring that in his latter dayes his ioy may be full and perfect without any mixture of care or feare of want either for himselfe or for his children but then it should fall out quite contrary to his expectation namely that those things which were gathered kept and preserued for his good should be to his destruction in their euent This was the euent of Hamans aspiring to promotion and honour wealth friends c. Hee little thought that all his plots for honour and wealth should haue beene a rope and a gallowes to hang him on whereas many others had been hanged with lesse cost and labour But
the more cost the greater infamy the higher rise the greater fall The builders of the tower of Babel intended to make themselues famous in the earth but the euent was their labor for their trauell and the iudgement of God vpon their pride It became a bable good for naught but to proclaime their folly to all ages of the world The deuill and the Pharises thought that all was firme and sure to them and theirs when they had crucified Christ and in his ignominious death had exposed his name doctrine and all that beleeued in him to shame and perpetuall contempt But the euent was the downe-fall of Satans kingdome and the shame and confusion of them and their children as it is in the parable of the vineyard They that beleeue in him shall neuer be confounded nor ashamed Much a doe a long time also hath there been about the building and establishing of the Romish Synagogue and deifying the great Gull but confusion and shame shall be the euent The rich man Luk. 12. prouided and laid vp great store of wealth for his case and ioy in his old age but when he begins to say Now soule cast off all care take thine ease eate drinke and be merry the euent was quite contrary for his goods pressed downe his soule to hell Finally to how many and most lamentable miseries may a man and his family be exposed by reason of his abundance wherein soeuer it consisteth all ages affoord innumerable examples Neither doe these euils befall the wicked onely the euent of whose vnlawfull-gotten-goods Solomon here alonely aimeth not at but euen the good also as the example of Naboth and of innumerable in our experience may testifie Sinne is the cause or ground of all euils Pride was the cause of Hamans fall and sinne was the ground of Iobs misery and Naboths death To conclude this is a vanity and a grieuous euill belonging to worldly goods whosoeuer getteth them or keepeth them namely oft-times to occasion his ruine This generalitie doth Solomon principally intend Verse 14. But these riches perish by euill trauell and he begetteth a sonne and there is nothing in his hand AN amplification of their vnprofitablenesse by their instability and vncertainty They are a slippery possession like an Eele in a mans hand or a bird that hath ill-will to tarry there for as soone as the hand â—lacketh she is flowne so riches take them the wings of an Eagle and flie vp suddenly into heauen they writhle out of the hand and lush into the deepe and that when a man seeth and looketh on But these riches perish by an euill trauell This word But seemeth to imply a prolepsis thus Wealth indeed sometimes doth occasion a mans ruine as Abraham trauelling into Egypt feared that the beauty of his wife should be an occasion of his destruction Gen. 20. 11. So Iacob feared that his posterity should occasion euill to him from Laban and his sonnes but that is seldome Ans Be it so that a man perish not by those riches yet these euen these riches hagnasher haâ—ica that a man hath so laboriously gotten and carefully kept and still diligently increaseth shal perish in his hands as though they must either kill or be killed and that either by casualties to which they lye open as well as himselfe doth or else by his owne folly and improuidence For there is a way which a man in wisedome taketh whereby all things succeed according to his minde Againe there is a way which a man taketh for the best and likeliest but it is filled with crosse and losse euery one falling in the necke of other both causally and occasionally which thing oft times bringeth a sudden dissolution of the greatest and most setled estate For in this case a man is in a maze and knoweth not which way to turne him For if he take this way a Lyon shall teare him if he leape ouer the hedge a Serpent shall bite him if he turne another way hee shall fall among theeues Whether he trauaile or trafficke by Sea or Land it is an euill trauaile What can a man doe when the Army of God encountereth him or with-draw as I may say their fortunate aspect from him when nothing thriueth with him but is like the panting Bird or writhling Eele in his hand And he begetteth a sonne and there is nothing found in his hand An amplification of his calamity by the extent which is the pouerty of his posterity also It is not onely a griefe to him to be depriued of his goods for himselfe but that his children also for whom he so carefully trauelled and are as deare vnto him as vnto himselfe should be left destitute and helpelesse And withall the griefe of their Fathers fall extendeth to them to adde affliction to the sorrowfull besides the hopes of their possibilitie which are now become frustrate To be depriued of that which a man was borne to as we say is a perpetuall sorrow and causeth many a deepe sigh Verse 15. As he came forth of his mothers wombe naked shall he returne to goe as he came and shall take nothing of his labour which he may carry away in his hand AN amplification of the vnprofitablenesse of riches by their common adiunct They are bodily temporary momentany Man is euerlasting in his better part whereof he is denominated a man But riches serue onely for the time of this our life There is no strength in them to free a man from death but they leaue him in the iawes of death They serue onely for his expence by the way till he come to the place of his accompt and his iudgement vpon his accompt Riches are like an Harlot which hauing intangled a man with the loue of her maketh a shew as though shee would not depatt from him but when he is arrested by the Sergeant for debt shee vtterly forsaketh him and followeth other customers whom shee mocketh in like sort The rich man can carry away nothing in his hand of all his labour to affoord any helpe or comfort to him after death Diues Luke 16. doth witnesse this who of all his earthly abundance could not enioy so much as a droppe of water to coole his tongue The rich mans departure out of the World is illustrated by a comparison of his comming into the World As he came naked so shall he returne It will be said That is the common condition of euery man and no more griefe to the rich then to the poore Ans It is indeed the common condition of all men but yet a misery peculiar to the rich For he hath onely laboured for riches he hath put his confidence in his riches his ioy delight comfort was all in his riches he knew none other God but his Idoll Now as it is the torment of hell to be quite separated from the presence and protection of God from the company of his Angels and Saints so is it the greatest misery of the rich
times a small errour at the first occasioneth great euils and who is he that saith or doth not sometimes that whereof he repenteth him not Therefore may too quicke obedience displease afterwards as well as present slacknesse Againe a Prince is not himselfe but all his subiects inclusiuely euen the whole body or state of the Kingdome So that in a King there is not onely an vnion of body and spirit as in all men but also of his person and the politike body or state Now if in commanding he swerue from this vnion here is the difficulty of wisedome Answer All this is true But the wise man in obeying obserueth time and iudgement and so in slacknesse also Opportunity calleth him forth iudgement biddeth him speake and hold his peace Doeg was destitute of vnderstanding both in his words and deedes 1 Sam. 22. 9 10. But the Kings Sergeants shewed wisedome verse 17. Ioab answered wisely 1 Chro. 21. 3. but too harshly 2 Sam. 19. 5. 6. Verse 6. Because to euery purpose there is a time and iudgement therefore the misery of man is great vpon him AN explication of the answereshewing a reason why that a wise man obseruing time and iudgement shall feele none euill at least so farre forth as by mans wisedome can be auoyded Because to euery purpose c. All things are in the hands of God and the hearts of Kings also and his purpose in the least thing is vnchangeable So that for euery thing there is a time prefined of God together with a most wise and right meanes and manner wherevpon euery euent necessarily dependeth Now he that obserueth this worke of God shall auoide all euils A thing in his kinde good may by euill vsage be made naught and a good deede must be ordered by time and iudgement If time be preuented it shall be frustrate yet afterwards though otherwise effected For God doth all in time and season and will haue them cloathed with his owne circumstances also but the vaine imaginations of man are innumerable and hee is giuen to take too much vpon him as though all things were in his hand But God will make him know that hee is but vaine man Therefore is the misery of man great vpon him A consequence or collection of the manifold and great miseries of man applyed to the disobedient and ouer-wise Because there is a due time and right meanes and manner in the prouidence of God for euery thing to his owne glory which is the ground and guide of good wisedome therefore is there so much vanity in all counsels wordes and workes and the endlesse troubles and miseries of presumptuous man are occasioned from hence Verse 7. For he knoweth not that which shall be for who can tell him when it shall be A Reason why that the vanitie and miserie of man should be increased by the most wise and good prouidence of God For he knoweth not what shall be The good wisedome of God is not the cause of vanities in politicke state but an occasion and mans ignorance and malice is the cause For being depriued of wisedome and iustice through his owne malice his imaginations are all foolish and vaine and his follie is vpon him The deliberation of the wise standeth in comparing things past and to come but the one is farre off and the other is deepe as was said in the former chapter But foolish men impatient and ouer-wise are altogether ignorant of that which shall be neither doe they regard whether it shall be or no in the prouidence of God but they haue a prouidence of their owne a false coyned or apish world to which by their subtilty and violence they thinke to cause all things to incline and to make Gods prouidence and wisedome to stoupe downe to theirs perswading themselues that that shall be which they haue purposed and closely plotted and deuised the meanes and manner how it shall be effected Here is vanity and misery enough If a man stand in opposition for a good thing he cannot tell whether that good thing shall be or no. For there are many things good in our vnderstanding which are not so in the wise prouidence of God But as it is good so must it be well and it cannot be well but in Gods appointed time with all circumstances fitting Who can tell when it shall be Although this good to be effected or euill to be reformed is to be taken in hand because it shall be done in the common iudgement and desire of men yet who can tell a man when it shall be done and how it shall be done If a King himselfe would doe a thing he must depend on Gods prouidence and tarry till the appointed season For God is the chiefe Pilate of the ship and the Watch-man of the city And if a thing shall be done by him yet the time and manner is vncertaine Hee must not striue against God neither must thou being a particular branch of particular capacitie striue against the root that beareth thee and all the branches whose generall good first and consequently particulars in their kindes it respecteth as thou doest thine owne Well seeing that a man either knoweth not what shall be or else knoweth not how and when it shall be his contention intangleth himselfe in great errours troubles and dangers and his disobedience and contention shall be punished he shall not escape He must depend vpon the prouidence of God and opportunitie offered of God and not stand in an euill thing nor euilly in a good thing before the higher power Verse 8. There is no man that hath power ouer the spirit to receiue the spirit neither hath he power in the day of death and there is no discharge in that warre neither shall wickednesse deliuer those that are giuen to it AN exposition of the miseries that the foolish and rebellious runne into There is no man hath power ouer the spirit to preserue the spirit c. Although that the man of strength and subtiltie verily thinketh through his power wealth and subtle plots to effect his wicked designes and to escape punishment yet is this but foolishnesse and imprudence caused of hautinesse of stomacke For his life is not in his owne hands neither hath he power to liue or free himselfe from death by any meanes or deuice when the king requireth it as a iust reward of his wickednesse There is no discharge in that warre There is no casting of weapons then to ouer-power the kings power which is to alter and change the state of a kingdome a great worke of Gods prouidence For when the king in iustice exacteth his life the whole burthen of the kingdome presseth him to death But if there be iniustice or rigorous extremitie in the matter who shall stand vp in defence for him against the king Who shall take vp armes with him Neither shall wickednesse deliuer those that are giuen to it It is the custome of the wicked to seek to auoid imminent
euill or vanitie of tyrants Whereas in their life time they would be as gods they died like men and were soone forgotten as beasts As soone as they were put into the graue so soone were they put out of minde and memorie They were not worthy to be thought on nor spoken of but their names rather to be clipt and curtalled as Ieconiahs Ier. 22. 24. or cast into the ground to rot and consume with their corpses and to be made documents to the liuing to their euerlasting shame and contempt As Princes are the most eminent and excellent in their kinde I meane of mankinde so in their degenerating are they most vile and as salt hauing lost the sauour most vaine and miserable For the earthly felicitie and glory of a Prince is his honour which being turned into shame is the greatest miserie Vertuous Princes shine as starres in the world their names are alwaies fresh in memorie their names are honoured and reuerenced in the hearts of men as though they were yet liuing and their workes here done in the flesh increase still to the glory of God in the world Their influence hath a perpetuall liuely operation For their worthy acts their counsels wise sentences are rules of instructions and direction to all ages and peoples But it is quite contrary with wicked Princes Therefore in life in death after death are they most vaine and miserable Verse 11. Because sentence against an euill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe euill A Conclusion of these vanities containing a most heauy sentence or iudgement wherein First he declareth the cause of wicked mens boldnesse in sinne in this verse Secondly he propoundeth the iudgement it selfe in the two next verses This verse is an exposition of the reason or cause why that men both Prince and people are so bold and fearelesse in wickednesse Their heart is fully set in them to doe euill They are fully bent on mischiefe and will presumptuously doe it why Because God doth not presently powre downe the fiercenesse of his wrath vpon them If God should presently send his hangman the Deuill to plucke the thiefe by the throat and flye away to hell with him hee would be afraid to steale If he should send his executioner to plucke out the tongue of the swearer blasphemer and scorner of his word and so carrie him to hell in the sight of all men tearing out his bowels and sprinkling his bloud in the ayre he would be afraid to open his mouth leâ—t he should offend Some sinners of all sorts God hath and doth strike suddenly as Senacherib Antiochus the Sodomites c. to be insamples to the liuing But so long as a sinner hath escaped once twice c. and that he seeth others to liue long and die in sinne without punishment or extraordinary vengeance he is emboldened and hopeth the best thinking that God hath forgotten or seeth not or that his sinnes are not so great or that God will not punish him And thus abusing the patience and long-suffering of God he continueth hardeneth himselfe in sinne without remorse And so will by no meanes be brought to confesse and acknowledge his errours But if he doe it yet will he not amend his wayes but hoping of pardon rather adde drunkennesse to thirst Verse 12. Though a sinner doe euill an hundred times and his dayes be prolonged yet surely I know that it shall be well with them that feare God which feare before him Verse 13. But it shall not be well with the wicked neither shall he prolong his dayes which are as a shadow because he feareth not before God AN exposition of the iudgement it selfe in these two verses which standeth of a denunciation of punishment on the sinner and a pronunciation of deliuerance and blessing on the good Concerning the former First it is illustrated by an argument of the diuerse which is figured by a prolepsis whereof the obiection is the imagination of the presumptuous sinner as before The answer is expressed here Though a sinner doth euill continually figured by a synecdoche of the speciall to wit a finite number put for an infinite an hundred times amplified by a comparison of the lesse to argue the greater and his dayes be prolonged in euill meaning many yeeres figured by a Climax or gradation thus Though a sinner doth euill and not onely so but continually and not onely continually but long time doth euill that liueth extraordinarily long to doe euill yet shall he be punished figured by an hyperbole to wit a meiôsis or liptote yet shall it not be well with the sinner illustrated by a commoration the wicked neither shall he prolong his dayes illustrated by a similitude of a shadow as Iob 8. 10. 11. 12. 13. 14. 15. Secondly this denunciation is explicated by the cause thereof Because he feareth not before God The contrary is vnderstood by anantapodosis but in hypocrisie before men or for feare of the Sword Concerning the later part to wit the pronunciation of deliuerance and blessing of the good But it shall bee well with the good First confirmed by the testimony of his owne knowledge I know which is further confirmed by the certainty and infallibility thereof Surely Which is spoken in opposition to the vaine imaginations of dreaming sinners or slumberers in the verse afore-going who imagine that they are good in doing euill and in doing euill hope well Secondly by the cause That feare God Which is illustrated by a distinction or difference of feare that feare before him To wit not in shew but in truth and deede behauing themselues alwayes godlily and reuerently as in his presence The wicked haue a seruile feare which causeth them to runne out of his presence as Adam did and they labour to expell that feare also to liue securely in sinne but by the preaching of the Law it is maintained to bridle and compell them by outward force of the ciuill sword Thus farre of vanity increased by the instability and variablenesse of humane things in regard of ciuill gouernement Verse 14. There is a vanity which is done vpon the earth that there be iust men vnto whom it happeneth according to the worke of the wicked againe there be wicked men to whom it happeneth according to the worke of the righteous I said that this also is vanity HEre Solomon beginneth to declare how vanity is increased by the vncertainty and variablenesse of the diuine administration of all things as they appeare to carnall reason or worldly wisedome which cannot comprehend the secrets of Gods infinite wisedome in the gouernment and disposition of all things For those things are in measure reuealed onely to Gods secret ones They that feare him and keepe his Commandements as Dauid saith are wiser then the experienst aged and worldly teachers But Solomon speaketh here of the vanities of all worldly things in state of corruption both within man and
man in an vnknowne desart If a man cannot define any thing because the formes of things are vnknowne if he know not the creatures themselues ab imo ad summum neither shall he know the wisedome of God in the vse of them The world is Gods engine by which he worketh he that cannot know the engine cannot know the worke that may be done with it The wisedome of God in the making and vsing of this engine is infinite constant certaine and vnchangeable not to be comprehended of that which is finite imperfect and changeable Therefore there is nothing better then to reioyce in that which God giueth with contentment in the feare of God This hath hee giuen vs the rest hath he reserued to himselfe It is enough for the seruant to doe his masters will to vnderstand what hee reuealeth to him and commandeth not to inquire into his secrets and demaund reasons For then shall hee be no longer a seruaut but his masters fellow and equall But God will haue no equals nor fellowes neither can he CHAPTER IX Verse 1. For all this I considered in my heart euen to declare all this that the righteous and the wise and their workes are in the hand of God no man knoweth either loue or hatred by all that is about him THis Chapter is an explication of the vanity aforesaid verse 14. chap. 8. increased by the instabilitie and variablenesse of diuine administration or aeconomie as it seemeth to carnall reason or outward appearance And also of the consequence of the right consideration and vse of worldly things verse 15. The maine substance and scope is that the diuine gouernement both in ciuill and naturall policie both of man and all things with man is secret and vnknowne to man that there seemeth to be nothing in the world but at axie and anomie disorder and confusion which plainely euinceth that no man can by any endeauour or wisedome worke or finde out any good to himselfe by or in them Which thing some men vainely labour to doe Others againe vpon this consideration take occasion to be dissolute and Epicurish beasts But the maine intent of the holy Ghost is to teach men to quiet their hearts in contentment with their lot and to seeke for the chiefe good elsewhere euen in feare and obedience chap. 12. 13. Of which good euery state and condition of life is partaker else could it not be the chiefe good because all worldly things are but subseruant to this good God hauing turned the curse into a blessing to them that beleeue and is therefore subseruant to this good also So that the poorest may enioy it as well as the richest and the greatest Monarch in the world This explication is made by an induction of particular examples in this chapter The first is of the euent of all persons to the verse 7. The second is of the euent of the deedes and endeauours of men verse 7. 8. 9. 10. The third is of the euent of counsell and wisedome verse 13. to the end For all this I considered in my heart euen to declare all this This is the first example of induction For is here a note of a conclusion q. d. Whereas I said before that to some iust men it happened according to the deedes of the wicked and contrarily which is confusion disorder and vanitie And that therefore it is the best thing for a man to eate drinke and to be merry which thing onely is certaine to him because no man can finde out the worke that is done vnder the Sunne as I my selfe and many others also haue found by much study and experience therefore euen for this cause haue I let that curious and vaine search alone and considered another thing in mine heart to which euen by common obseruation daily before mine eyes I was inforced namely to vnderstand all this perfectly and manifestly to declare all this as followeth that the righteous and the wise and their workes and whatsoeuer befalleth them as also contrarily the wicked the foolish and their wicked follies c. Which words are vnderstood by anantapodosis or ellipsis are in the hand of God set apart from the power disposition and will of man and gouerned by a secret way vnknowne to man and by mans wisedome vnsearcheable No man knoweth loue or hatred of all that is before them Henee it is that no man is able to determine of Gods loue or hatred by any thing subiect to man whether good or euill things perfections or defects whether naturall gifts of mind and body or outward possessions or any thing that occurreth to the senses and minde of the naturall man Therefore it must needes be a vaine labour and fruitlesse studie to seeke for any profit contentation or happinesse in any thing by the endeauour of mans wisedome here vnder the Sunne Yet is euery man of the earth thus vaine neither can he be otherwise Verse 2. All things come alike to all there is one euent to the righteous and to the wicked to the good and to the cleane and to the vncleane to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath A Confirmation For all things come alike to all that is to say wit and simplicity beauty deformity health and sicknesse soundnesse and diseases wealth and pouerty strength and weaknesse abundance and want long life and vntimely death ioy and sorrow honour and ignominie finally all kindes of prosperities and aduersities happinesses and miseries in this World happen to all as well to the iust as to the wicked and contrarily All men are subiect to the same things both the good and the cleane and the filthy that is polluted with all kindes of vices hee that sacrificeth a Synecdoche of the speciall hee that worshippeth God and diligently exerciseth himselfe in all Christian duties and he that is a contemner of Religion a scorner of deuotion a mocker of the godly and their liues there is the same condition of life and fruition of earthly things both to the good man and to the sinner to him that sweareth without reuerence of God and maketh no conscience of periury as to him that dreadeth to vse lightly the name of God in his mouth much more for to sweare falsly but maketh conscience both of his deedes and words Verse 3. This is an euill among all things that are done vnder the Sunne that there is one event vnto all yea also the heart of the sonnes of men is full of euill and madnesse is in their heart while they liue and after that they go to the dead AN amplification of the former vanitie by a comparison of all other euills or vanities figured by an Exclamation or Indignation This is of all vanities the chiefest and most grieuous to mans reason yet not to be thought on with patience that it should be done to the wicked as to the good that
contempt any thing is enough for a Priest they must want necessaries in their greatest labours as the Israelites did in Egypt But Bel and Iezebel lay Impropriators aresuperfluous enough but wherein they sinne therein shall they be punished let all men obserue how they prosper or whether he depriue them of his grace at least of continuance of temporall blessings as they with-hold his coate from him and share it among them Let I say euery man of wisdome note this and then tell me how many escape vengeance Ministers must worke on the weeke day for necessary food to make their title of Gentlemen ridiculous earne with great pains the other halfe of their gowne if they can and spend their strength on the Sabbath day while greedy Bel is all for his body to make it fat and shining and Iezebel for the shew yet they sit with bookes in their hands as in Ezechiels time they can reade and talke to pride in their wits their talking is but the crackling of thornes vnder a pot For the one taketh away the Ministers food to giue it to dogs and feed horses and for voluptuous liuing and the other plucks off his coate to further the beautifying of a carrion-Idoll But if he will please Bel and admire Iezebel for she lookes about to see who lookes on her then he shall be allowed somewhat the crummes vnder their table a dinner or a supper to see and praise their finenesse and to be blinded with Marthaes courtesie Bel and Iezebel are the moderators and censurers of his Sermons if the style and phrase be right that is nothing to the purpose the good seruant shall enter into the ioy of his maister and mistresse Stat fixum the corpse is the Idoll that now must be adored and glorified The Priest must stoupe and yeeld his necke why because the Frier domineered Is there no difference betweene staring and starke mad Stulti dum vitant vitia in contraria currunt tandem coincidunt As good the Frier as the Atheist as good Baal still as the Calues of Bethel and Bel as good the better extreame as the worse if we must needs be in extreames as good and better Superstition then Atheisme If we beate the diuell out at the fore doore and let him in at the backe doore what are we the better There must be a Iudas and an Antichrist euen so must there be an Atheist that can vse the Scripture politickly or Turklike frame a religion and conscience to himselfe according to his lusts out of all opinions For that he will bee a Papist for this a Puritan for that a Brownist for this an Anabaptist or Familist c. and for all a foole and a beast But time and chance commeth to them all The time of rising falling aduancement deiection fauour disgrace plentie scarcitie c come to all euen to the wisest and most prouident according to the appointment of God in his prouidence whose wayes and meanes of effecting his workes are vnsearchable The old world knew not their time of visitation Sodome knew not her time Ierusalem knew not her time Babylon knew not her time the Whore of Babylon knoweth not her time till she be troden vnder foote as dung neither shall the last end of the world know their time And as it is in visitations and indgements so is it also in mercies and deliuerances that men might hereby be taught to feare God and depend wholly on him And chance commeth to them all It is chance in respect of vs who are ignorant of causes and improuident not in respect of God who doth all his workes in wisedome according to the eternall counsell of his will and from whom no secret is hid himselfe being the orderer euen of all euill secrets to his owne glory and good of his elect Therefore to God there is nothing chancefull or sudden but to vs all things are vncertaine and chance bringeth to passe such effects as by all our owne strength and wisedome could neuer haue bene effected yea oft times what we by our silly wisedome and insufficient strength are plodding about chance notably effecteth Yet are we not to despise the meanes and gifts of God no more then the husbandman neglecteth the times tooles and meanes of earing and reaping But we are hereby taught that although a man hath all gifts and meanes yet he must commit the blessing and successe thereof to God Verse 12. For man also knoweth not his time as the fishes that are taken in an euill net and as the birds that are caught in the snares so are the sons of men snared in an euill time when it falleth suddenly vpon them A Confirmation or reason of the former example of induction For man also knoweth not his time These words seeme to be a comparison from the equals Man is so farre from hauing any power or command of himselfe in the things aforesaid that he knoweth not what shall happen to him in any time day or houre no more then other creatures This he illustrateth by a similitude the protasis or proposition whereof is double As the fishes are taken in an euill net and as the birds that are caught in the snare the apodosis or redition So are the sonnes of men snared in an euill time The fishes in their kinds are wise and prouident suspitious and cautelous dreading many euils and auoiding many dangers For as they are cunning to insnare and deuoure one another so are they subtill to preuent euils and defend themselues and to prouide and gather foode for the preseruation of their kinde The like may bee also saide of birds But whereas all things are vnder the power and dominion of man created for his seruice and therefore hath also vnderstanding and knowledge giuen him to serue himselfe of the creatures though they be high in the aire aboue him and deepe in the waters beneath him and farre in the forrest from him all out of his reach giuing him as it were the farewell and bidding defiance to him as being in their owne power and hauing nothing to do with him nor he with them as they imagine yet can they not escape his hand nor auoide his power because the decrre must stand Gen. 1. 28. Be fruitfull and replenish the earth and subdue it and haue dominion ouer the fish of the sea and ouer the fowle of the aire and ouer euery liuing thing that moueth on the earth Therfore cannot that which is in the depth of the aire nor in the height of the seas nor in the far corners of the wildernesse nor that buildeth in rockes and tops of trees nor that is hidden in the thicke bushes and hollow trees nor that lurketh in dens and caues of the earth nor which is bedded in the mud and rootes of flags nothing can escape his nets grins hookes bates but they are taken vnawares they know not how nor by whom they willingly runne their heads into the net their feete into
their owne legs and treesâ—all on their necks they remoue stones and are bruised therewith the whole quarry the rocke grindeth them to powder For wisedome is excellent to direct but they want the wisedome which is of God and commeth out from his throne therefore are they taken in the wilinesse that they haue imagined Verse 11. Surely the serpent will bite without enchantment and a babbler is no better AN amplification of the euill which commeth through improuidence and want of solid counsell which euill is ineuitable and incurable surely the serpent will bite without enchantment and a babbler is no better As it is a vaine thing for a man to handle a serpent trusting either to his strength or hoping that the serpent will not bite and as it is more vaine to begin his charme after that he is stung for then both strength hope and charmes are all in vaine so is he vpon whom the displeasure of the Prince is fallen for his conâ—umacie and rebellion but a babbler his afterwit is worth naught it will cost him a great price notwithstanding which shall make it to be more abhorred Verse 12. The words of a wise mans mouth are gracious but the lips of a foole will swallow vp himselfe A Third reason of the precept vers 4. The words of him that speaketh in wisedome are acceptable and procure him fauour and grace as they proceed from a gracious heart For he knoweth what is best pleasing to God for him to speake and what is most acceptable for good men to heare and what deserueth to be accepted for faithfulnes and truth For by his wise handling of the matter the equitie thereof is found out and fauoured by reason of his forcible and good arguments vsed in his defence Also his milde and submisse behauiour and patient speech worketh vpon the Prince to pacifie his displeasure and mitigate his fiercenesse yea and he stirreth vp friends by his wise discourse to stand in his defence and to intercede for him whereupon his cause beginneth not to be his owne but other mens also and so is the Ruler soone perswaded By Prince and Ruler is meant euery superiour But the lips of a foole will swallow him vp An illustration of the reason by an antithesis or opposition of the contrary As the mouth or gracious and acceptable speeches of the wise deliuereth him and reconcileth the Ruler and procureth him fauour so contrarily the mouth of the foole deuoureth him or destroyeth him For the foole neither knoweth nor regardeth those things but vomiteth out peruerse speeches such as tend to rebellion and shew forth a rebellious disposition an heart implacable and reuengefull whensoeuer opportunitie shall offer it selfe to do euill contrary to the practise of Dauid So Ioabs rustiei speeches were but harsh 2. Sam. 19. 5. if his good counsell had not qualified the rigour thereof and at this time strength was in his hands His answer was better 1. Chron. 21. 3. and he did wisely vers 4. in that he contended not against him in that doubtfull vnlawfull commandement For he knew not the intent of the Kings heart yet he vttered his suspition in most wise sort with a secret implicite reproofe vers 3. For it was not his duty to demand reasons of his maister because he was but a seruant and a seruant is but the hand not the heart the foote not the head of his maister That which a man knoweth to be contrary to Gods commandement he may refuse to do yet wisely though he suffer persecution for it For then is God persecuted and not he the cause is Gods For euery maister is but a commander vnder God as he is commanded of God Nemo sui iuris est praeter Deum And euen things indifferent must not be enormous but haue relation to things necessary whence they are to be deducted by good consequence For God must haue no corriuall in the least things And we must not be the seruants of men sayth the Apostle but subordinately vnder God Whatsoeuer we are enforced to do hath externum principium their sinne is the greater and ours the lesse Let our Rulers and all commanders therefore take heed that they abuse not their authoritie to persecution for they themselues are but substitutes and seruants vnder God and God shall be auenged on them righteously that vexe his people wrongfully For he alone is autexousios aneuthunetos Verse 13. The beginning of the words of his mouth is fooleshnesse and the end of his talke is mischieuous madnesse THe next three verses are an explication of the former words generally propounded amplified by the degrees of his folly The beginning of the words of his mouth is foolishnesse The foole hath not an vnderstanding heart he apprehendeth not the ground of a matter he discerneth not the truth from errour to set himselfe in the right way at first but he imagineth and speaketh also according to the suggestion of his lust He is an idiot that well knoweth what he would haue as all beasts in their kinde doe but what is right and fitting he regardeth not For God is not in all his thoughts Psalm 10. As his speeches are at the first vaine and friuolous that a man cannot well vnderstand him what he would for he is double and confused so is the end of his talke mischieuous madnesse he setleth downe on his lees In the end he plainly bewrayeth that wickednesse is in his mind and madnesse or violent wilfulnes in his heart to procure much euill vnto others and more vnto himselfe Verse 14. A foole also is full of words a man cannot tell what shall be and what shall be after him who can tell SEcondly he multiplieth vaine words for the excuse and defence of his folly his foolish enterprises and wilfull proceedings figured by aprosopopeia or mimesis As the fooles heart is not fixed on God nor hath the loue of his truth in it for he hateth such knowledge so he is full of groundlesse imaginations according to his variable lusts and though his words be not alwayes ill yet he neuer speaketh well For a prouerbe or wise sentence is odious in a fooles mouth he so polluteth it by misapplying it A man cannot tell what shall be and what shall be after him who can tell These are the sentences of the wise Chap. 6. 1â— Who can tell a man shall be after him vnder the Sunne Chap. 8. 7. A man knoweth not that which shall be The intent hereof is to shew the vanities and miseries of this life but the foole applieth them to defend vanity and wickednesse and to shew the possibility of his wilfull and witlesse enterprises So there are good words in the diuels mouth Mat. 4. 6. but they are wickedly applied and vsed The words are an argument of comfort to the children of God drawne from their safe protection by the Angels of God but Sathan distorteth the true intent thereof to perswade Christ to refuse the ordinary meanes