Commentary on Ecclesiastes, Chapter 3
CHAPTER III.
Verſe 1. To eueryevery thing there is a ſeaſon, and a time to eueryevery purpoſe vnderunder 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 onelyonly, and in regard of vsus doe fluctuate vponupon vncertaine iſſues, yea, altogether vncertaine in their beginnings, proceedings and endings, which depend and attend vponupon 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 eueryevery 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 prouidence hath prefixed a time vnknowne, and vnalterable by man. To eueryevery thing that is ſubiected to the Law, inclination, and inſtinct of nature, there is a time; and a time to eueryevery purpoſe vnderunder the Sunne, that is, to eueryevery thing done by the election, counſell, and will of man. To eueryevery thing that neceſſity vrgeth vsus to doe there is a time, both of their beginnings and endings, ordained of God: So that wee cannot doe what we would, nor when we would, nor how we would, nor how long wee would, nor ſurceaſe when wee would, nor change when we would. For the hidden foundation of God remaineth ſure, and ſheweth it ſelfe in his time contrary and diuers to our manifold vaine imaginations, deſires, and purpoſes. We therefore and all things with vsus, within vsus, and without vsus, in our bodies, and in our mindes are ſubiect to the inſtabilities of times and ſeaſons, euen to opportunities, and occaſions, in our beginnings, proceedings and endings.
Verſe 2. A time to be borne, and a time to dye: a time to plant, and a time to plucke vp that which is planted.
FIrſt, it is not in the power of man to come into the world, nor in his will to depart out of the world. But the ſeaſon or opportunity of both, whether by the courſe of nature, or otherwiſe, is prefined by the counſell of God, and is the work of his hand. And as there is a time of the birth and death of man, ſo alſo of the planting and rooting vp of trees, there is a time ordained of God. There is a time of their growth, age, ſtanding, and falling, according to the neceſſitie and vſe of man: For eueryevery man, and eueryevery generation hath his neceſſitie, according to the exigence whereof hee applyeth himſelfe by the information of reaſon, partly to obtaine good, partly to auoyd euill. So there is a time to ſow, and to reape, which things though men voluntarily doe, yet the ground thereof is neceſſitie, and for the doing of them, wee tarry the appointed times, and waite for the conuenient ſeaſons, which are not in our owne power.
Verſe 3. A time to kill, and a time to heale: a time to breake downe, and a time to build vp.
SEcondly, the times of naturall life and death, are not only appointed of God, but alſo vntimely deaths, by diſeaſes, caſualties, violence, Iuſtice, which wee thinke by skill to preuent, and by prouidence to auoyd, hauehave their appointed times. And contrarily, deſperate life; namely, mortall euils, both of dangers and diſeaſes, in our reaſon vnauoydable, is in the hands of God, who deliuereth and recou…reth, killeth and ſaueth aliue at his pleaſure, to whom nothing is vnpoſſible. Hereof the Scriptures affoord innumerable examples. Dangers, and diſeaſes, troubles and ſickneſſe, deliuerances and recoueries from both, are in the power of God. Moreouer, as there is a time of liuing, dying, planting, and rooting vp: ſo alſo of building and pulling downe, according to the exigence of mans neceſſitie; yea, a time there is of building houſes where trees, graſſe, and corne hauehave growne, and beaſts hauehave beene fed; and a time to feede beaſts, to plant trees, and ſow corne, where paued courts, and ſituations of faire buildings hauehave beene. And all theſe workes depend vponupon the opportunities of times, without the power of man, to which man applieth himſelfe voluntarily by iudgement of reaſon, according to the exigence of a ſecret neceſſity.
Verſe 4. A time to weepe, and a time to laugh: a time to mourne; and a time to dance.
THirdly, eueryevery man by all his wit laboureth, or at leaſt by deſire wiſheth to be free from cares, and that is the end of his cares, and to auoid the cauſes of weeping, yet can he not eſcape that euill. For either the want of fore-ſight and diligence in himſelfe, or outward croſſes and chancefull occurrences ſhall cauſe, or elſe occaſion weeping, whether he will or no. Againe, there is a time to mourne, which men deſire to auoid as the greateſt euill; yea, when they cry peace, then is ſorrow at hand, which neither can be auoyded, nor mitigated, nor ended by the counſell of our owne will: For euen that is not in our power. Contrarily, heauineſſe may endure for a night, but vnexpected ioy commeth in the morning; Pſal. 30. 5. 11. As the one commeth vnſent for, ſo the other commeth vnlookt for.
Verſe 5. A time to caſt away ſtones, and a time to gather ſtones together: a time to imbrace, and a time to refraine from imbracing.
FOurthly, if a man purpoſe to pull downe an houſe, yet that hee cannot doe euen when he would, but hee muſt tarry for a conuenient ſeaſon. And if hee would gather ſtones together to build an houſe, he muſt craue leaue of opportunity, which dependeth on manifold circumſtances. So that whatſoeuer he prepareth in his heart to doe, the iſſue muſt be of God, yea, opportunity calleth vsus out to doe many things that we neuer intended. Alſo there is a time of marriage, both with whom, and when; and a time for children appointed of God, to which a man muſt yeeld, or elſe procure great and manifold euils to himſelfe. So there is a time to refraine from marriage, and a time to abſtaine from imbracing, vnleſſe a man ſhall bring vponupon him the anger of God for his intemperancy,
Verſe 6. A time to get, and a time to loſe; a time to keepe, and a time to caſt away.
FIftly, if a man vſe any traffick by Sea or Land, or by what trade or exerciſe ſoeuer he getteth his liuing, hee muſt heedefully obſerue the opportunity of time: For time and tide tarry no man. Time is to be taken and vſed whiles it ſerueth and offereth it ſelfe, otherwiſe, it is in vaine to follow the bird that is eſcaped. This is a thing, whereof all men repent them, that they tooke not time while time ſerued. Hence Solomon ſaith, Prou. 27. 1. Boaſt not of tomorrow, for thou knoweſt not what a day may bring forth. We in this Land, that doe not wiſely vſe that opportunity of peace which God offereth vsus to enrich our ſelues by honeſt and lawfull parſimony, but breake out into pride, and prodigality, venery, and all kinde of vanity, ſhall once repent the miſvſage thereof. We hauehave had a large and fit opportunity a long time to ſerue God, and to doe good workes; but with the vnprofitable ſeruant we hide our talent in the ground, nay, ſpend all on our luſts, which are as a fire kindled by the fire of hell, to deuoure vp holy things alſo. It is ſaid that in old time they ſpared from backe and belly, and ſuperfluous buildings, to build Churches, and maintaine Friars; but the proud, venereous, politicke, gluttonous Iou…ls of theſe times, hauehave enlarged their throats and bellies, as hell, to deuoure and ſwallow vp Churches, and tithes, and Miniſters and all. Contrarily, there is a time alſo to loſe, which by all our prouidence and beſt endeauour we cannot abide. Yea, ſometimes the Merchants, how greedy of gaine ſoeuer they be, are glad to caſt their wares into the Seas, and ſuffer their ſhippe ſometimes to ſeeke a new maſter, and th… the eſcape of their liues a precious merchandize, as the Mariners did in Pauls voyage.
Verſe 7. A time to rent, and a time to ſow; a time to keepe ſilence, and a time to ſpeake.
SIxtly, there is an opportunity to rent old garments, when they are worne, to be put to other vſes. If they be rent before they be worne, that is vnprofitable; if they be worne too long, that is in-decent, and occaſioneth contempt, and I know not what euill conceit of a man in the mindes of men, as the ſonne of Sirach ſaith; The apparell, countenance, and geſture, declare what a man is. Contrarily, there is a time to ſow garments, both for neceſſity, and comelineſſe. But the ſuperfluity of ſowing bringeth pouerty, and diſcouereth ſhame. For God bleſſeth his owne ordinances, and proſpereth his owne opportunities. But there is no time ordained of God in his will and ordinance for the inuenting, and bringing in of ſtrange faſhions; That is an opportunity taken by the permiſſion of God from the Diuell. Furthermore, though there is neceſſary and continual vſe of ſpeech, yet it is limited and confined to fit opportunity, elſe is it fooliſh babling, diſpleaſing and harſh to the eares of God and man. Therefore ſaith Solomon, Prou. 25. 11. A word fitly ſpoken, is like apples of gold in pictures of ſiluer, id eſt, moſt acceptable, profitable, comfortable, amiable, beautifull. Alſo Chap. 15. 23. Ioy commeth to a man by the anſwer of his mouth, and how good is a word in due ſeaſon? Hee that obſerueth not opportunity of ſpeech, doth oft times depriue himſelfe of many good things, and inwrappeth himſelfe in many miſeries alſo. Further, Solomon ſaith; Prou. 16. 1. The preparations of the heart in man, and the anſwer of the tongue, is from the Lord: Contrarily, there is a time to keepe ſilence. To be ſilent in ſeaſon, is as great a vertue, as to ſpeake in due time; For he that is defectiue in the one, is ſo in the other. Wee moſt commonly offend in ſpeaking, namely, in our owne cauſes; but in ſpeaking on Gods behalfe, and our neighbours, we are commonly mute enough, yea, poſſeſt with a dumbe ſpirit. But of good ſpeech and ſilence, God giueth opportunity, and ſeaſon. Our tongues are the keyes of God, to open and ſhut the doores of our lippes, and our hearts are, or ſhould be Gods treaſury. Therefore our Sauiour Chriſt ſaith; A good man out of the treaſure of his heart, bringeth out good things. And out of the abundance of the heart, the mouth ſpeaketh. Dauid ſaith, Pſalme 116. 10. I beleeued, therefore I ſpake. Paul ſaith; We ſpeake wiſedome among them that are perfect, 1 Cor. 2. Dauid ſaid; Awake my glory, meaning his tongue. Chriſt was the word of the Father, ſo muſt the beleeuer be the word of Chriſt.
Verſe 8, A time to louelove, and a time to hate: a time of warre, and a time of peace.
SEauenthly, there is a time to louelove, as there is a time to ſpeake, and this opportunity of louelove is as commonly offered of God. LoueLove or true friendſhip is the bond of humaine ſociety. By the bond of louelove, all the members of the body are knit together into one head: It is the ſinewes of the Church, and common-wealth. Where louelove faileth, all tendeth to diſſolution. God is all louelove, the Diuell hath knowledge and faith, but hee hath no louelove at all▪ Therefore the vertue and power of opportunities, in getting, making, keeping, and vſing friends, is excellent, and neceſſary. Contrarily, there is a time to hate, to know our enemies, to confront, and contend with them, to beware, and auoid them, to encounter and flie away, yea, alſo to make good vſe to our ſelues of the wrongs that are offered vsus. For howſoeuer a man ordereth his life, and behaueth himſelfe in all things, louelove and hatred, concord and diſcord, good will and enuie ſhall ſift and toſſe all affaires. For the vncleane ſpirit mingleth himſelfe in all things to make confuſion, and to bring deſtruction. Therefore ſaith Solomon, Prou. 28. 4. They that forſake the Law, praiſe the wicked: but they that keepe the Law, contend with them. The wicked are whelpes of the ſame littour, therefore are they affectioned one towards another, and praiſe one another. Rom. 1. 31. Nam. 16. 41. They grace ſinne in others, to couer their owne blemiſhes, and to preuent reproach, and controulement of their euill dealings and behauiour: but the man of conſcience, that feareth God, will diſcountenance, diſcourage, and diſpraiſe them, reſiſt, and oppoſe them, and ſtriue for the truth vntounto death. Hence it is that Dauid ſaith; I hate them that hate thee, and earneſtly contend with them that riſe vp againſt thee.
Ob. Chriſt ſaith, Math. 5. 39. Reſiſt not euill: but whoſoeuer ſhall ſmite thee on the right cheeke, turne to him the other alſo.
Anſ. Reſiſtance is either a lawfull and harmeleſſe auoiding of euill, or elſe a retaliation, or rendering of like for like, wrong for wrong, reuenge for reuenge, and that is forbidden, Leuit. 19. 17. 18. Yea, wee ought ſo to be poſſeſt with the ſpirit of patience, bounty, and goodneſſe, as to ſuffer a new wrong, rather then to reuenge an old, through hatred and ill will. To this purpoſe Paul ſaith, Rom. 12. 17. Recompence to no man euill for euill, which is to be ouercome of euill, verſe 21. but ouercome euill with goodneſſe, darkeneſſe with light, corruption with grace; if it be poſſible, hauehave peace with all men. How is that? Auenge not, verſe 19. but if thine enemy hunger, giuegive him meate, and if he thirſt, giuegive him drinke▪ ſo ſhalt thou heape coales of fire vponupon his head: to wit, either winne him with thy benefits, or his owne conſcience ſhall witneſſe againſt him, that the fire of Gods wrath hangeth ouer his head, who will not ſuffer wickedneſſe to goe vnpuniſhed▪ Which terrour of his conſcience thou muſt not deſire, nor reioyce at in way of reuenge, or for eaſe of thine owne ſtomacke, leaſt God turne his wrath from him vntounto thee, but rather pitty him, yet ſo as God might hauehave the glory. Therefore by turning of the cheeke, is not meant that a man ſhould make himſelfe a prey to contentious men▪ malapert, and violent perſons, and a voluntary obiect of their cruell contempt: but to be of ſuch moderation and equity, as to pacifie and winne them with ſufferance, goodneſſe, kindneſſe, or what good meanes ſanctified reaſon can deuiſe, not to be incenſed with hatred, to oppoſe and wracke them, and ſo be ouercome of Sathan by theſe his inſtruments, both to bring the Goſpell into ſlander & hatred, & to fall into the ſame condemnation with them. Wherefore we are to pray for the conuerſion of them, and Gods protection of vsus, not to contend with them in their kind, that by the vertues of the ſpirit appearing forth in vsus, the corruption of nature, & malice of Satan in them may be by their owne conſciences condemned. But all this infringeth not the law of nature, which is 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 vsus take heed how we cauill, and ſophiſticate the ſimplicity of the Scriptures.
All this is explained, verſe 44. LoueLove 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 louelove 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 hauehave 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 hauehave eaten bread with Iudas, if they had knowne his plot of treachery, but Chriſt reuealed him not: And Paul ſaith, hauehave no fellowſhip with the vnfruitfull workes of darkenes. If a man can hauehave 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. LoueLove and hatred in priuate perſons, warres and peace in publike ſtates, hauehave 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 eueryevery thing▪ and to eueryevery purpoſe vnderunder 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 hauehave 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 hauehave 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 vponupon the reueiw of his labours to ſay, Opera, & impenſa perijt. All is loſt?
Verſe 10. I hauehave 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 vponupon 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 hauehave 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 hauehave 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 eueryevery thing beautifull in his time: alſo he hath ſet the world in their heart, ſo that none can find… 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 eueryevery thing. But whereas the imaginations of mans heart, are onelyonly 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 vponupon 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 hauehave, and what they will be, and then by their wiſdome, and ſtrength, to turne all the world, and eueryevery thing about to this point, to winde and wring in eueryevery man, and eueryevery 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 giuegive them vntounto 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 eueryevery man ſhould eate, and drinke, and inioy the good of all his labour, it is the gift of God.
Remedies of vanitiesIN 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 giuegive 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 onelyonly 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 louelove 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 diſa…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 is that which Moſes ſo laboureth in the repetition of the law to imprint in the minds of the Iſraelites. Deut. 8. 2. 3.
Verſe 15. That which hath beene, is now, and that which is to be, … hath already beene, and God requireth that which is paſt.
A Confirmation of the ſtability of Gods purpoſes or workes of his prouidence, as before, Chap. 1. 9. As the heauens, windes, riuers, hauehave their conſtant courſes, and recourſes by perpetuall motion; euen ſo God hath prouided in his moſt wiſe adminiſtration of mans affaires alſo, that one thing ſhould ſucceed another, according to the inſtability of times, and returne againe by their courſes, euen in their circuits, in kinde and nature, according to the reſtleſſe reuolution of time. So that whatſoeuer hath beene in old time, is now at this preſent: and whatſoeuer is gone and paſt, ſhall God cauſe to returne againe. Therefore, as times, ſo are all things in time in the hands of God, and as all things come from his hand in their conuenient ſeaſons, ſo againe they returne into his hand, as the ſeede is caſt out of the hand of the ſower, and returneth againe into the hand of the ſower, circularly for euer.
Verſe 16. And moreouer, I ſaw vnderunder the Sunne the place of iudgement, that wickedneſſe was there; and the place of righteouſneſſe, that iniquity was there.
He paſſeth here from the vanities of the body naturall, to the vanities of the body politicke. A third proſepilogiſme, to proue the Epilogiſme. Chap. 1. 3.SOlomon hath heretofore declared in generall the vanity of mans wiſedome and prouidence, by peculiar obſeruation and experience: now hee commeth particularly to declare the vanities, and vexations, vncertainty, and inſtability of all worldly things, by his diligent obſeruation of outward examples in ciuill ſtate, or common life. All which tend ſtill to the ſame end, to wit, that a man can finde no perpetual courſe of proſperity in any worldly ſtate, nor any thing in any ſtate wherein to content his minde, and reſt his heart, but that all things are full of vanity and vexation, and ſo conſequently he muſt reſt on God onelyonly. Of theſe vanities and euils, ſome proceede from the malice of others, or doe outwardly come to a man, as thoſe examples following doe manifeſt.
1. Example of vanities obſerued in outward things.The firſt example is of oppreſſours, wherein he ſheweth how vanity and vexation is increaſed by oppreſſion. EueryEvery man and eſtate is ſubiect to troubles, and contentions, cauſed partly through want of wiſedome and prouidence to preuent euils, partly by the violence of cruell and mercileſſe men, partly through the vnquietneſſe of humorous, and diſtempered perſons, partly through many vnauoydable chances. Howſoeuer, wheate and tares, Gods flocke and euill beaſts, muſt liue together in ciuill ſtate during the time of this life. Now whereas in this mixture, innumerable controuerſies and wrongs ariſe, good lawes are eſtabliſhed for the deciding of the one, and reforming of the other, that men might liue happily, by the preſeruation of peace, and iuſtice. And for the making, and execution of the ſame lawes, are Magiſtrates ordained. But I ſaw that wrong reigned in the place of iudgement, as well as any where elſe, and that publike authority was made but a cloake, yea, a defence of publike iniuſtice, whereof the Scriptures affoord vsus many examples. Here is vanity, for no certaine remedy can be found here, but rather greateſt euils oft times proceede from hence.
Verſe 17. I ſaid in mine heart, God ſhall iudge the righteous, and the wicked: for there is a time there, for eueryevery purpoſe, and for eueryevery worke.
A Confirmation of vanity, increaſed by the place of iudgement, (wherein notwithſtanding to the faithfull that waite on God, there is matter of comfort.) Becauſe no remedy is here to be had, and that iudgement proceedeth not forth, but is turned into gall and wormewood, (for theſe perſons being armed with publike authority, thinke to vſe the Lawes at their pleaſure, without puniſhment) therefore the oppreſſed muſt appeale to the iuſt Iudge, and vnpartiall auenger of eueryevery wrong. But God doth not alwayes ſmite ſinners in the act of ſinne, but commonly when they hauehave forgotten, and are in greateſt ſecurity; as Amnon had the ſtab, when his heart was merry with wine; Antiochus when he was in the height of his pride; Alexander and Herod, when they tooke vponupon them to be gods; Iulius Caeſar when he was in the Senate; Ieruſalem about forty yeeres after Chriſts reſurrection, when all was forgotten. Therefore a man muſt ſtay Gods leiſure: For the Lord will come, and not tarry, he will be a ſwift witneſſe, and auenger of wrongs. All muſt be conuented before his iudgement ſeate, 2 Cor. 5. 10. and render an account of eueryevery idle word, much more of euill deeds. All is vanity.
For there is a time there for eueryevery purpoſe, and for eueryevery worke. This word, [there] as I thinke, hath relation to Gods iudgement ſeate, as if hee ſhould ſay, vniuſt Magiſtrates hauehave a time by the patience, and long-ſuffering of God, to fulfill their bloud-thirſty, and gold-thirſty luſts: but another time ſhall ſucceede that, when the wronger and wronged, the iuſt and vniuſt▪ ſhall giuegive vp an account, and be doomed according to their workes, to liue or die for euer: And euen then when they ſit vponupon the iudgement ſeate, is God preſent to take notice of their corrupt and partiall dealings, to cenſure them, and to giuegive ſentence vponupon their ſentence; yea, and to beginne the execution of his ſentence vponupon them by vntimely death, diſgrace, baniſhment, remorſe of conſcience, &c. Therefore they that hauehave authority and power to doe what they will, and to hauehave what they will, and thoſe that are ſtrengthened by authority in their luſts, ſhall obtaine no profit▪ nor quietneſſe of heart thereby. This alſo is vanity, and vexation to them, aſwell as ſuffering wrong to the other.
Verſe 18. I ſaid in my heart concerning the eſtate of the ſonnes of men, that God might manifeſt them, and that they might ſee that they themſelues are beaſts.
A Confirmation of the former. I ſaid in my heart concerning the ſtate, or condition of the ſonnes of men, that God by iudgement might manifeſt them, or lay them open, (for where no law is, there is no difference, and where no iudgement is, there is as little) and that they might ſee their owne ſhame, namely, themſelues to be beaſts, and that by their beaſtly luſts and affections, chiefly by their cruelty one towards another, in deuouring and preying one vponupon another; as fiſhes, birds, and beaſts doe, which want vnderſtanding and reaſon, and ſo know not God, nor themſelues. And though they glorifie themſelues, and are as gods in their owne eyes, and cauſe others to fall downe, and humble themſelues vntounto them, whereout they ſucke no ſmall aduantage, yet ſhall they die like men, and come to the ſame end that beaſts doe, yea; they are more miſerable then beaſts, which are not ſubiect to ſinne, nor culpable of iudgement.
Or, theſe wordes may be thus interpreted. I ſaid in my heart, concerning the order of the ſonnes of men, that God had giuen them dignity, and to ſee to they are as beaſts to themſelues. For this word Dibrah, 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 vponupon 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 hauehave 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 eueryevery 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 hauehave 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 vponupon 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 vponupon 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 onelyonly 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 hauehave 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 vntounto 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 vntounto 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 onelyonly 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 hauehave all done, yet what is that to the outward worldly ſtate of man liuing? Man whiles hee is man, (and of man we onelyonly 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 to ſee what ſhall be after him?
A Concluſion of the right conſideration, regard, and vſe of worldly things inferred as before, ver. 12. And Chap. 2. 24. Seeing that there is nothing but vanity and miſerie, I perceiued that it was but vanity and folly to ſeeke for any happineſſe in any worldly ſtate. And that it was the point of true and ſolide wiſdome for a man to reioyce his heart in the honeſt getting, comfortable vſing, and prudent diſpoſing of things put into his hand by the prouidence of God, while it is his, euen in his hands. For this is a mans portion, yea, all the good that can be found in them, and by them. For who can bring a man to ſee what ſhall be after him? Chap. 2. 18. 19. The knowledge of after-times belongeth to God onelyonly, and when we are gone, then is all out of our hands, and none of ours, but left to Gods diſpoſing, which how God vſeth and beſtoweth, or what good is done therewith, is no thankes, no reward to vsus. Therefore it is but folly for a man to depriue himſelfe of the benefit of his workes, and to diſquiet his heart and minde in vaine, with prouiding and plotting for after-times; namely, for his poſterity, whereof hee hath no certainty. What greater folly is there, then for a man to torment his body, vexe his ſpirit, torture his conſcience, loſe his ſoule, for thoſe that come after him, which either ſhall be wreſted from their goods, or die preſently after him, or waſtfully ſpend them, working out their damnation in the prodigall ſpending, as he did in the couetous getting. But if they doe enioy them, and doe good with them, yet is that nothing to him that is now in torment. For it is not by vertue of the goods gotten, and left by him, but of Gods grace, and that doth good as well without thoſe goods, as with them. For it is not how much we doe, but how well, not what, but what God accepteth. For all is his owne, wee can doe nothing for him, nor giuegive any thing to him.