Commentary on Ecclesiastes, Chapter 5
CHAPTER V.
Verſe 1. Keepe thy foot when thou goeſt to the houſe of God, and be more ready to heare, then to giuegive the ſacrifice of fooles: for they conſider not that they doe euill.
He ſheweth here the vanities of the body eccleſiaſtick.IN this Chapter Solomon proſecuteth ſtill the ſame argument of vanities. But from the firſt verſe to the ninth, he maketh a digreſſion from vanities in temporall things, and ſheweth the vanities that are rife in the Word in the ſeruice of God. As before hee declared the vanities of all humane things, both inward and outward, and withall ſhewed the good that was to be found in them, euen the comfort of the body; ſo here hee ſetteth downe the true felicity and happineſſe of man, and where it is to be found, to wit, not in worldly wiſedome, worldly wealth, worldly pompe, but in the reuerend feare, and true ſeruice of God. It was not to be found in the Schooles of humaine learning, but in the houſe of God. And withall he ſheweth the vanities and hypocriſies of men, corrupting themſelues in this his ſeruice, to the verſe 8. and the occaſions of their hypocriſies and fainting in his ſeruice, verſe 8. as doubtings of Gods prouidence and adminiſtration through oppreſſions; which ſtill increaſeth vanity. And this he doth by way of exhortations, dehortations, or admonitions. That ſo by ſhewing on the one ſide the vanities of humaine things, with the good of them for the body; and on the other ſide, the good of ſpirituall things for the ſoule, with the vanities therein, he might plainely ſet before our eyes the moſt abſolute and perfect felicity of both body and ſoule, euen of the whole man here in this World, yea, that in ſeeing the good of all things, and the vanities of all things, we might be mortified to this, and quickened or renewed to that. Keepe thy foote when thou goeſt to the houſe of God. Come not to the houſe of God, as to an ordinary houſe, but conſider whether thou goeſt, into whoſe preſence, to what end. In Prou. 4. 23. he ſaith; Keepe thy heart with all diligence. Here he biddeth, Keepe thy foote. By heart, hee meaneth the ſoule; by foote, the affections. The ſoule is carried vponupon the affections, as the body is vponupon the feete. Therefore the meaning is, take heede to thy ſoule, to thy ſelfe, to thy ſpirit, to thy affections. Conſider well how thou art in ſpirit affected, in affections diſpoſed, when thou goeſt to the Temple of God, to performe the workes of diuine ſeruice.
And be more ready to heare. When thou commeſt to the Temple of God, put thy ſhooes off thy feete, thy carnall affections, Exod. 3. 5. For the place where thou ſtandeſt, is holy, that thou mayeſt reſigne thy ſelfe wholly to the Lord; Ruth. 4. 7. Come in reuerence, humility, ſincerity, to heare the Law and the Prophets, to vnderſtand, to beleeue, to yeeld thy ſelfe to the Lord in abſolute obedience to his Word. Know wherefore thou commeſt, into whoſe preſence, what thou intendeſt by thy offerings, ſo ſhalt thou come in reuerence and dread, in faith, in thankfulneſſe.
Then to offer the ſacrifice of fooles. That is, fooles come cloathed with the ragges of vanity, ignorance, pride, preſumption, and other luſts, they come without a wedding garment. They come with a multitude of ſacrifices, and to burthen the Altar of God, as though God regarded their outward workes, and needed their gifts, that hee ſhould be pleaſed with them, reconciled to them, and reward them for their workes and gifts ſake, as great men vſe to doe, when coſtly preſents are ſent vntounto them. But theſe fooles know not that the true intent of ſacrifices is not to giuegive to God, but rather receiuing of God, as forgiueneſſe of ſinnes, deliuerance from euerlaſting death, ſaluation, and life, the right of this World, and the glory to come by the death and merits of the Sonne of God, whom thoſe ſacrifices, and offerings did ſhadow forth, repreſent, and ſignifie vntounto them. They know not that they ſhould come to learne, vnderſtand, ſee, beleeue, and receiue the endl…ſe mercy and grace of God towards them in theſe ſacrific…s, and withall to teſtifie their thankefull obedience to him; euen the deniall of themſelues, and all fleſhly luſts, to reſigne themſelues wholly to him, who in the appointment of God, had euen already giuen himſelfe for them. This true faith and obedience is far from thoſe ignorant fooles, who thinke to appeaſe the anger of God, and to pleaſe him with their outward workes, and gifts, lip-prayers, and faſtings; Math. 6. Yea, to merit at his hands hereby, as euidently appeareth, Mal. 3. 14. It is in vaine to ſerue God, and what profit is it that we hauehave kept his Commandements, and that we hauehave walked humbly before the Lord of Hoſts? Here they looke to be rewarded of the Lord for their workes, and faſtings, according to their luſts, as they that honour and flatter Princes for their owne benefit and preferment. They did all for their owne profit, as the multitude that followed Chriſt ſo earneſtly, Iohn 6. 26. Suauis odor lucri ex re qualibet, Gaine is ſweete out of eueryevery thing. In Zach. 7. 4. 5. They faſted the fifth and ſeauenth monethmonth, (a Law of their owne making, elſe it ſhould not hauehave beene kept ſo long, ſeauenty yeeres together, verſe 5.) to obtaine temporall benefits for their bodies of him, but they ſtopped their eares at the voyces of the Prophets, verſe 7. they refuſed to heare, they pulled away the ſhoulder, and made their hearts as an adamant, verſe 11. 12. God a giuer was theirs, but not God a receiuer.
For they conſider not that they doe euill. They vnderſtand not that theſe workes, prayers, ſacrifices, vowes, faſtings, are an abomination to the Lord, where faith, reuerence, humble confeſſion, louelove, obedience, are wanting; Eſai 1. Pſal. 50. 8. to the end. 1 Sam. 15. 22. Hath the Lord as great delight in burnt offerings and ſacrifices, as in obeying the voyce of the Lord? Behold▪ to obey is better then ſacrifice; and to hearken, then the fat of Rammes; Prou. 15. 8. The ſacrifice of the wicked, is abomination to the Lord; but the prayer of the vpright is his delight. Theſe outward exerciſes of Religion, performed by fooles, are euill; and therefore an abomination, procuring wrath and deſtruction from the Lord. Firſt, when they are done in ignorance, and diſobedience, as appeareth by the Texts aforeſaid, the Iewes did, and moſt people now adayes doe, and alwayes hauehave done. Secondly, when vnderunder colour of religion, as hearing, reading, religious talking, &c. they intend to effect ſome miſchiefe, at leaſt to couer their prophaneneſſe, couetouſneſſe, reuenge, &c. So Abſolon vnderunder colour of a vow conſpired againſt his Father. The Phariſes vnderunder pretence of long prayers, deuoured widdowes houſes, they crucified Chriſt alſo vnderunder many pretences. So the Iewes faſted, Iſai 58. 4. Such a faſt was Iezebels, to murther Naboth. Such like were the Preachers of Corinth, and they that preached of enuie to increaſe Pauls afflictions; Phil. 1. 15. 16. And it is to be feared, that ſuch like abominable ones are plentifull in theſe dayes. For as all things are pure to the pure, ſo hypocrites defile the pureſt, and holieſt things.
Verſe 2. Be not raſh with thy mouth, and let not thy heart bee haſty to vtter any thing before God: for God is in heauen, and thou vponupon earth: therefore let thy words be few.
AN amplification of the former inſtruction by the ſpecials or particulars, to wit, of prayer & vowes, to verſe 8. but negatiuely, or dehortatorily, to declare alſo the vanities incident to theſe religious exerciſes, as I ſaid before. Here he teacheth how we ought to pray, or to keepe our foote or heart in prayer. Be not raſh with thy mouth. That is, when thou art about to aske any thing of God, or to giuegive him thankes by prayer, let not thy tongue runne before thy wit, let not thy minde be carried away with rowling imaginations of many broken matters, and confuſed apprehenſions, nor yet thy affections vnpurged from the ſcent of ſenſuality, pride, preſumption, boaſting, like the Phariſes, babble not forth ignorant & heartleſſe formall ſpeeches in the eares of God, as hypocrites doe, which thinke to be heard for the loudneſſe of their noyſe, and multitude of their words, Mat. 6. 5. And let not thine heart be haſty to vtter a thing before God.
Be not vnaduiſed in thy thoughts, and intent thereof in Gods preſence, to aske or promiſe what thou thinkeſt good according to thine owne luſt or liking, Iam. 4. 2. 3. 4. to giuegive and take as pleaſeth thy ſelfe, as if thou thy ſelfe be pleaſed God ſhould be pleaſed alſo, to doubt of Gods goodneſſe, and promiſe of giuing, and to limit his power. Let not thy counſels or thoughts proceed from an vnpurged, and ill diſpoſed heart, nor thy words from vncompoſed, vnconſtant, wandring, wauering thoughts. For God is in heauen, and thou vponupon earth. Theſe words are an argument or motiue inforcing the former dehortation by a compariſon of things vnlike, to wit, Gods glorious Maieſty, and mans weakeneſſe, baſeneſſe vnworthineſſe, argued by the difference, and diſtance of the places where God moſt ſheweth forth his glory, (in heauen) and man hath his habitation (on earth.)
As the higheſt heauen, which is the throne of God, is more glorious and greater then the earth, which is but his foot-ſtoole, and how farre the one is diſtant from the other, ſo is God much more excellent and powerfull than man, as the Lord ſaith, My thoughts are not as your thoughts, nor my wayes as your wayes.
Therefore let thy words be few, that is to ſay, dread that glorious and fearefull Name, The Lord thy God, Deut. 28. 28. Come before him in humility, feare and reuerence, vtter no fooliſh ſpeeches, make no vaine repetitions; but aske with an earneſt deſire in knowledge, according to his will, and for his glory. For he knoweth before what thou ne…deſt, he vnderſtandeth thy ſecret thoughts, and can giuegive thee what, and when it pleaſeth him, without thy prayer. But this meanes hath God ordained that he might be glorified by thee, by thy reuerend ſeare, ſubmiſſion, thankefulneſſe, that acknowledging of whom thou art, and from whom all that thou haſt commeth, thou maiſt returne thy ſelfe, and all that thou haſt receiued to him, euen to the praiſe of his glorious name.
Few words are here oppoſed to ethnicall, phariſaicall, heartleſſe crying, and babling. 1 King. 18. 28. not to the often praying, nor long prayers, nor feruent repetitions of the ſanctified heart. Luc. 2. 37. Matth. 26. 44. Ioh. 17. 14. 16. Our Sauiour Chriſt ſpent whole nights in prayer, and the Apoſtle ſaith, Pray continually: And Chriſt by the parable of the vniuſt Iudge and the poore widdow, exhorts vsus to frequent and vehement praying. EueryEvery particular bleſſing requireth a particular prayer and thankeſgiuing. The Lords prayer containeth the ſubſtance of all prayers, as the twelue articles doe the Goſpell, and the tenne Commandements the whole Law. The diſciples made a generall requeſt of prayer in generall; Lord teach vsus to pray, Luke 11. 1. not particularizing any ſubiect or matter, but as Iohn taught his diſciples. The prayer of Iohn was doubtles (as Caluin… ſaith) ſome certaine forme gathered from diuers Scriptures, agreeable to the time of the comming of Chriſt, and his ſpirituall kingdome. And the prayer of Chriſt containeth the whole ſubſtance of his kingdome, which is Gods wiſedome and glory in mans ſaluation; the three former petitions reſpecting Gods glory, and the three latter thoſe things that are profitable to mans ſaluation. So alſo the commandements are diuided into two tables, the former containing duties of piety towards God, the other duties of charitie towards men. So the twelue articles teach vsus what to beleeue concerning God, Father, Sonne and Holy Ghoſt, and what concerning the Church. The diſciples being yet but children and of confuſed knowledge vſed this prayer onelyonly (I thinke) in ſolemne praying▪ as children and ignorant people are firſt taught the articles of faith, the commandements, and this prayer. But they that hold it enough to ſay the Lords prayer onelyonly; namely, this forme of words, may as well lay it is enough to faith and obedience, onelyonly to beleeue the Creede, and doe the commandements, refuſing the particulars of the Law and the Prophets, the Prouerbes of Solomon, &c. the writings of the Euangeliſts, and Apoſtles, and all expoſitions and applications, as indeed they doe. But when the Apoſtles were indued with full meaſure of the ſpirit they could frame prayers according to all circumſtances, & exigence of times, and occaſions, as Act. 4. 24. &c. Act. 20. 36. Which Pauls alſo in all his Epiſtles teſtifie after the example of Chriſt. Ioh. 17. and Chapter 11. 22. 42. &c. and many other places. Therefore I conclude, as a mans knowledge of the truth is, ſo let him pray generally or particularly; yea both, according to the direction of the Lords prayer, and that is according to the doctrine of the whole Scripture of Chriſts kingdome. EueryEvery right prayer is a branch of the Lords prayer, ſo eueryevery doctrine a branch of the Creed, and eueryevery worke of the ten Commandements. Aske, beleeue, doe. If theſe ſeeds be within vsus, they muſt branch forth all ouer, as veines doe from the liuer, and ſinews from the braine; yea, if their branches fill the world, it is but the perfection and plerophorie, or fulnes of prayer, faith, obedience. As a man abounds in knowledge, ſo may he abound in all prayer and thankeſgiuing. But he that will inſiſt onelyonly vponupon the briefe collections or formes of the Creed, Lords Prayer, and ten Commandements, is very likely to deny all in particular, that in generall hee confuſedly confeſſeth, ſaying as it were, that fruit, that br nch neuer came out of that kernell which I had in my mouth ſeauen yeares agoe. This is but a fooliſh babler, that ſtandeth vp at the Creed, and fighteth againſt the Goſpel. That bableth ouer the Commandements, and maintaineth ſwearing, and hateth eueryevery godly and righteous man, and is to eueryevery good worke reprobate, one that is like the corne vponupon the houſe tops, that maketh a ſhew a while, but neuer commeth to good.
Verſe 3. For a dreame commeth through the multitude of buſineſſe, and a fooles voyce is knowne by multitude of words.
AN argument of dehortation, drawne from the effect, or rather adiunct, of many words, [batologie, or polylogie,] they are ſignes of a foole, they bewray an ignorant and heartleſſe hypocrite that prayes without knowledge, and without ſanctified affections. This is illuſtrated by a ſimilitude. As the multitude of buſineſſe cauſeth a dreame, ſo doe many words declare a foole, who by raſh and inconſiderate ſpeeches, vttereth many follies and vaine things, that make him knowne to be a foole that hath a fooles heart: For a foole is counted wiſe till he ſpeake. He that hath no roote of vnderſtanding and wiſedome in his heart, but either ſaith other mens written prayers, or rabbles together many words and ſentences without vnderſtanding and affection, is a foole. Otherwiſe, he that is weake in knowledge, or otherwiſe defectiue, may vſe other mens prayers, and parcels of many prayers, into which his vnderſtanding and affection being implyed, they become his owne. For hee doth ioyne with holy men in their prayers, as the people ioyne with the preacher in his prayers, if he vſe diſcretion in the vſe of their prayers. For one ſet prayer cannot agree to all times and circumſtances, vnleſſe it be more generall, as the Lords prayer is moſt generall, and may therefore be ſaid at all times.
Verſe 4. When thou voweſt a vow vntounto God deferre not to pay it: for hee hath no pleaſure in fooles: pay that which thou haſt vowed.
THe ſecond particular is a vowe. When thou voweſt a vow vntounto God, deferre not to pay it. That is, when according to the Law thou haſt vndertaken to exhibite an euident teſtimony of honour to the Lord by a vowe, thereby exciting and ſtirring vp thy ſelfe to giuegive vntounto the Lord that which is his owne and due vntounto him, euen thy ſelfe, the reſignation, and conſectation of thy ſelfe, or any thing into his hands, to be to his honour in thankefull obedience after a more ſpeciall manner; deferre not to pay it, doe not mocke God, trifle not with him, make no diſſembling ſhew of ſpeciall ſeruice, and thankefulneſſe to him, when thou art loath to performe it, as though thou wert willing to bind thy ſelfe to God, but yet loath to abridge thy ſelfe of liberty: This is like the hypocriſie of Ananias and Saphira, Act. 5. For he hath no pleaſure in fooles. An argument inforcing the admonition. They that doe ſo are not accepted of God, becauſe they are fooles, that is, they are ſinfull and wicked, their raſhneſſe ſheweth their irreuerence, their ſlackneſſe in paying, ſheweth their dead heart and coldneſſe of affection, and their not paying, manifeſteth their deepe hypocriſie and contempt of him. The man of honour, and the aged are offended, if a man in ſuch ſort trifle with them, much more is God diſpleaſed, when he is ſo lightly regarded, and mocked. Therefore the Lord commanded in the Law, Deut. 23. 21. When thou ſhalt vow a vow vntounto the Lord thy God, thou ſhalt not ſlacke to pay it: for the Lord thy God will ſurely require it of thee; and it would be ſinne in thee. Pay that thou haſt vowed. A concluſion of the reaſon. If thou ſlackeſt to pay thy vow, it ſhall be ſinne in thee: Therefore pay it.
Verſe 5. Better it is that thou ſhouldeſt not vow, then that thou ſhouldeſt vow and not pay.
AN amplification of the concluſion, by a compariſon. It is better not to vow, becauſe that it is indifferent and free, for God hath not commanded it, but promiſed to accept that incitation of thy ſelfe to ſpeciall ſeruice and duties. Therefore if thou forbeare to vow, it ſhall be no ſinne in thee; Deut. 23. 22. it is better I ſay, then that thou ſhouldeſt vow and not pay, becauſe that is ſinne. For God is mocke…, ſeeing that whom with thy lippes thou haſt honoured, thou haſt by deede diſhonoured, ſhewing thereby thy want of feare, reuerence, and louelove to him, as followeth in the next verſe.
Verſe 6. Suffer not thy mouth to cauſe thy fleſh to ſinne, neither ſay thou before the Angel, that it was an errour: wherefore ſhould God be angry at thy voyce, and deſtroy the worke of thine hands?
A Reaſon of the compariſon, why it is better not to vow, then to vow and not to pay: becauſe it is ſinne. For though thy vow be in thy free choyce, yet when it is once made, God hath commanded the performance. Deut. 23. 23. That which is gone out of thy lippes, thou ſhalt keepe, and performe; euen a free-will offering, according as thou haſt vowed to the Lord thy God, which thou haſt promiſed with thy mouth. Therefore Dauid ſaith, Pſal. 66. 13. 14. I will pay thee my vowes, which my lippes hauehave vttered, and my mouth hath ſpoken, when I was in trouble. This he propoundeth by way of dehortation. Suffer not thy mouth to cauſe thy fleſh to ſinne. That is, neither conceiue in minde, nor promiſe with thy mouth, that which thou canſt nor, nor oughteſt to performe, for that is but to binde thy ſelfe to ſinne, which eaſily thou mighteſt hauehave auoyded▪ yea, to call and ſeeke for occaſions of ſinne, in that thou takeſt vp that for an occaſion, which God hath left free, and eaſie for thee to forbeare. Neither ſay thou before the Angell that it was an errour. A preuention of an obiection, thus. Although I hauehave raſhly vowed that which now I cannot performe, and through ignorance hauehave vowed that, which afterwards I find to be vnlawfull, yet my intent was good: Therefore if I confeſſe mine errour before the Lords meſſenger, Mal. 2. 7. and ſeeke to be abſolued from my vow according to the Law; Leuit. 5. 4, 5. &c. I truſt God will be reconciled to me. Anſwer. When we are about to doe for our ſelues, I meane, to pleaſe God according to our owne ignorance and luſt, then we terme it a good intent; but when the deede is naught through want of knowledge of Gods will, and hearty ſubmiſſion to his will, the intent is as bad. A foole will not want excuſes for his follie, and this good meaning, or well meaning, is one of the common deceits of a carnall heart, being like him that wiſheth well to his friend, but neuer doth him good, but rather euill alwayes in the end, when he is throughly tryed. He that inconſiderately and vnlawfully voweth, vnderunder colour of good, and good intents, prouoketh God to anger, and ſhall not goe vnpuniſhed, notwithſtanding his outward abſolution. For vnleſſe we dread his Maieſty, and ſeeke to know his will, that wee ſinne not againſt him, he will not accept our offerings. Leuit. 5. 6. 10. Our prayers ſhall be turned into ſinne. For this is nothing indeed; but to make the Ordinance of God, an occaſion to ſinne againſt God. If we ſinne vnwillingly, and of infirmity, we hauehave Ieſus Chriſt the righteous, a propitiation for our ſinnes; but if for that cauſe we be careleſſe, and preſumptuous, we mocke God, and deceiue our ſelues, and there is no truth in vsus. For Chriſt came to redeeme vsus from ſinne, to bind vsus vntounto God, and not to giuegive liberty to ſinne, to make leſſe conſcience thereof, but rather more, according to the abundance of mercy. Wherefore ſhould hee be angry at thy voyce, and deſtroy the worke of thine hands? Wherefore ſhouldſt thou prouoke God to anger by words, and ſuch words as are in thine owne power? For God hath not commanded thee to promiſe this or that to him: So that in not promiſing, thou haſt not ſinned. Why then ſhouldeſt thou bring ſinne vponupon thy ſoule, by promiſing that which thou oughtteſt not, or canſt not performe? Surely, when thus for want of feare of God, thou diſhonoureſt him, hee will honour himſelfe in thy luſt iudgement, that others may dread his name.
Verſe 7. For in the multitude of dreames, and many words, there are alſo diuers vanities: but feare thou God.
A Reaſon of the dehortation, or admonition. For in many words, that is to ſay, in raſh and inconſiderate promiſes, and excuſes accordingly, there are diuers follies. For God is offended, the Meſſenger of the Lord is grieued at thy follies, men are ſcandalized, and thou art puniſhed. This he illuſtrateth by a compariſon of dreames, which neither are true, but the confuſed & diſordered fancies of one that ſlumbereth, nor ariſing from the principles of reſt, by iudicious diſcourſe, but cauſed by diſtempered humours, neither to any end, but to diſquiet him that would take his reſt. Such like are fooliſh prayers and fooliſh vowes. But feare thou God. An exhortatory concluſion of all, ſetting downe the true ground of prayer and vowes, which maketh them acceptable to God. But feare God. The feare of God is the beginning of wiſdome, Pſal. 19. 9. The feare of God is cleane, a good vnderſtanding hauehave they that doe thereafter. If thou feareſt God, thou wilt wiſely promiſe, and diligently performe. Feare being duplicate page duplicate page duplicate page duplicate page grounded on wiſedome, is here oppoſed to raſh promiſing, and flack performance, the effects of folly, which teſtifie the want of feare & prophanes, whereof this word (but) is a ſigne.
Verſe 8. If thou ſeeſt oppreſſion of the poore, and violent peruerting of iuſtice and iudgement in a Prouince, maruell not at the matter: for he that is higher then the higheſt regardeth; and there be higher then they.
THeſe words are a confirmation of his former documents, or diuine leſſons of ſacrificing, prayer, vowes, figured by a prolepſis, gathered from his former diſcourſe of vanities, increaſed by oppreſſions, Chap. 3. 16. 17. Cap. 41. 2. 3. Obiect. It is in vaine for a man to bind himſelfe too ſtrictly to religion, and religious exerciſes, otherwiſe then for politicke reſpects ſeeing that there is no prouidence of God, nor diuine adminiſtration oſ the World, as euidently appeareth by the oppreſſions of the poore, and the violent peruerting of iudgement and iuſtice. For it is a maruell indeed, and a thing euen contrary to reaſon, that there ſhould be not onelyonly a generall, but alſo a ſpeciall prouidence and gouernment in iudgement, and iuſtice, and mercy, Ier. 9. 24. and yet to ſee ſuch oppreſſions & wrongs goe vnpuniſhed & vnreformed, & the poore & godly without deliuerer, without comforter.
Anſ. This argument ſeemeth good indeede to carnall reaſon, which iudgeth according to outward appearance, not according to the ſecret and good wiſedome of God, who intendeth the glory of himſelfe in all things. For ſo the fooliſh ſay, Mal. 3. 14. it is in vaine to ſerue God, what profit hauehave wee by obedience and humiliation of our ſelues in mourning and faſting? And the wicked ſay, Pſal. 10. 11. God hath forgotten, he hideth away his face, he will neuer ſee it. So Pſal. 73. 11. How doth God know? Is there knowledge in the moſt high? Dauid was alſo tempted to this folly, Ʋerſe 2. My feete were almoſt gone, my ſteps had wel-nigh ſlipt. For when I ſaw the wicked in proſperity, Verſe 4. 5. 6. I ſaid, I hauehave cleanſed my heart in vaine, and to no purpoſe waſhed my hands in innocency, Verſe 13. Seeing that I am contrarily plagued, and chaſtened continually, Verſe 14. But Solomon here reſolueth this doubt. If thou ſeeſt ſuch diſorder in a Prouince, maruell not that it ſhould be ſo, for God that is moſt high in power and dignity, King of Kings, and Lord of Lords, and Iudge of Iudges, knoweth and regardeth, yea, ordereth all theſe diſordered things according to his wiſedome for his glory, the puniſhment of the wicked, and good of his ſeruants. And as theſe earthly Princes and Gouernours, are ſet in high place, and are therefore called gods, becauſe they are Gods Vicegerents; ſo hath God other Miniſters, an innumerable company of Angels, higher and greater then they, by whom he executeth iudgement on tyrants, and cruell oppreſſours in his time, as Chap. 3 17. They ſhall be puniſhed, and the godly and poore, oppreſſed, ſhall be deliuered, Pſal. 12 5. For the oppreſſion of the poore, for the ſighing of the needy, now will I ariſe, ſaith the Lord, I will ſet him in ſafety from him that would inſnare him.
Verſe 9. Moreouer, the profit of the earth is for all: the King himſelfe is ſerued by the field.
IIII. Example of vanities obſerued in outward things.A Regreſſion to his former diſcourſe of vanities in worldly things. This is the fourth example of vanities, obſerued in outward things, to wit, of earthly poſſeſſions, pertaining to the manifold vſes of this preſent life in ciuill ſtate, which men get without oppreſſion and wrong, by lawfull courſes, whereby notwithſtanding vanity is increaſed. And he maketh his repaſſage to the demonſtration of theſe vanities, by a compariſon of worldly goods among themſelues. Moreouer, that is to ſay, now (after this digreſſion to vanities in ſpirituall things) to returne againe to theſe earthly things, wherein men beſtow ſo much ſtudy and trauell, amongſt all their manifold ſtudies and practiſes to ſatisfie their hearts deſires, there is nothing more needfull and profitable then tillage. For the earth is for *Bonum quò c… …unius, eò melius.all.
The earth is the wombe whereof all are formed, and the breaſts or dugges whereof all are fed and preſerued. The fulneſſe of the earth are the creatures thereof, and the fulneſſe of the creatures, the fruits and vertues that are in them, to ſuſtaine and maintaine this mortall life. The reuenewes of the earth therefore are moſt neceſſary and excellent, amplified by an argument of the Greater.
If any 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 l…ſadeh negnebad, i. the king is ſeruant to the field, to hauehave 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 hauehave theſe, and yet louelove God onelyonly, which the other do not. But Solomon ſpeakes here of worldly things, which are the deſire, louelove, 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 hauehave aboundance of corne, cattle, wine, oyle, &c. So muſt he hauehave 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 vponupon 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 vponupon his fairer portion, to reduce it to an equal…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 vsus 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 hauehave ſeene vnderunder 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 hauehave ſeene vnderunder 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 onelyonly 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 onelyonly 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 hauehave 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 vponupon 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 onelyonly, 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 …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 ha…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, eueryevery 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 onelyonly 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 vntounto him, as vntounto 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 onelyonly 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 onelyonly for his expence by the way, till he come to the place of his accompt, and his iudgement vponupon his accompt. Riches are like an Harlot, which hauing intangled a man with the louelove 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 eueryevery 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 onelyonly 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 man, to be ſeparated from the preſence and protection of Mammon: When he and his Idoll are parted, then he falleth into deſperation. This we ſee verified by the practiſe of thoſe, who being yet aliue, and likely to liue long, make away themſelues, yea, oft times for a ſmall loſſe, but their feare is great: for they hauehave now none other God to truſt on, or to fl…e vntounto for ſuccour. Therefore how much ſoeuer a man is addicted to any other ſinne, how great ſoeuer his deſire, his louelove, delight be in any vice, yet for this onelyonly is he termed an Idolater. And this is the cauſe, why the Scriptures impute this common condition of man with all creatures, to the rich, for a ſpeciall miſerie, Pſal. 49. 17. And as a mans deſire, ioy, louelove, and confidence in his goods is the greater, ſo much greater is his miſerie: Otherwiſe, he that truſteth in the liuing God, who hath life in himſelfe, and by himſelfe, and giueth life to all, is poore in his abundance, Math. 5. 3. and rich in his pouerty. For in vſing of this World, he vſeth it not, for his heart is in heauen, becauſe his treaſure is there. But hee that hath his treaſure here, liueth in feare, and dyeth in deſpaire. O death how bitter is the remembrance of thee to a man that liueth at reſt in his poſſeſſions, vntounto the man that hath nothing (in outward appearance at leaſt) to vexe him, and that hath proſperity in all things, (for a little while, as Craeſus had) yea, vntounto him that is yet able to eate meate, that is young, luſty, and ſtrong? &c. Ecclus 41. 1.
Verſe 16. And this alſo is a ſore euill, that in all points as he came, ſo ſhall he goe: and what profit hath he that hath laboured for the winde?
AN amplification of the vnprofitableneſſe of riches loſt, by a compariſon of the common condition of man leauing his riches. For a man by death to leaue all behinde him, is a miſery. But it is a greater miſery for riches to leaue a man before death. Commonly riches accompany the rich to the graue, and there giuegive him his farewell, which indeed is a miſery to goe as he came: but this man hauing gotten them with exceſſiue toyle, is depriued of them before his death, ſo that in all points he goeth as he came. This is a double miſery. Diues his miſery was great in that hee muſt part from his wealth, yet he was honoured with a pompous funerall; but Iobs was greater, that being beſtripped of all, hee ſhould die before his death, and be buried before his graue was open, as yet hee knew nothing to the contrary. For firſt his whole ſtate was diſſolued, all his ornaments, all his neceſſaries vtterly diſperſed, dead in his eſtate, dead in his children, the World was a dead thing to him, and hee a dead thing to the World, as the Prouerbe is, Who is ſo woe begoue, as firſt a man ſince none. Againe, he was buried in the graue of ſorrow, and couered with the moulde of obliuion, and contempt. Therefore ſaid Dauid in his deiection alſo, I am a worme, and no man, I am as a dead man out of minde; and Elias, 1 Kings 19. 4. I am not better then my Fathers were. This then is alſo a ſore euill. Theſe words are an illuſtration of this miſery, by a compariſon with the former verſe 13. from the Equals, in this word (alſo). As it is a grieuous euill for a man to periſh by occaſion of his riches; ſo is it alſo as grieuous an euill, that his riches ſhould periſh from him. For his life ſtandeth in his riches. And as Dauid in his mourning for Abſolon, wiſhed that he had died for him, 2 Sam. 18. 33. So the rich man in his mourning for the loſſe of his goods, wiſheth himſelfe dead, or that he had beene dead, when by ſuch or ſuch a folly he incurred ſuch an incurable damage. How many a man hazardeth, yea, looſeth his life to ſaue his goods? This deuoted ſeruitor will alſo die for the honour of his god Mammon. He is a Martyr alſo. What profit hath hee that hath laboured for the winde? A concluſion amplified by a compariſon, to illuſtrate the vnprofitableneſſe and vanity of vncertaine and periſhing riches. Euen as hee that laboureth for the winde, wearyeth himſelfe, but getteth naught▪ ſo this man gathering goods, enioyeth naught. The wind-gatherer feeleth the winde, but graſpeth naught; ſo this man imbraceth ſweetly his goods, but holdeth naught.
Verſe 17. All his dayes alſo he eateth in darkeneſſe, and he hath much ſorrow, and wrath in his ſickneſſe.
AN hypotypoſis, or liuely deſcription of his miſery, that is deſpoyled of his poſſeſſions, which I called before the death and buriall of a man, in reſpect of his worldly eſtate. All his dayes he eateth [a ſynecdoche of the ſpeciall) in darkeneſſe (a metaphor). As proſperity is compared to the ſhining of the Sunne, and brightneſſe of the Moone, Iob 31. 26. ſo is aduerſity to obſcurity and darkneſſe; Eſai 58. 10. The earth into the which the euill ſpirits were caſt downe, is a death, and an hell to them in compariſon of the glory of heauen; and this earth is proportionably an heauen to the damned. So in ſome proportion pouerty and want is a graue, a death, an hell to the wicked rich, in compariſon of the ſplendour and glory of his wealthy ſtate, from which he is fallen. When Diues would hauehave beene glad of one drop of water, how glorious and beautifull was the reuiew of his earthly ſtate? yea, the thought that for a man to behold the light of the Sun, to hauehave his abiding among the creatures of God, to liue among men, and to be in the Church of God, though otherwiſe he licked the duſt with the Serpent, and drunke water, and were filled with all the temporall afflictions of this life, was an heauen. Now as this vale of miſery was to Diues in torments an heauen without miſery: ſo are vaine riches a paradiſe of pleaſure to the godleſſe rich, being now in pouerty. He counteth the rich happy, and himſelfe when hee was rich; but now he is in deſpaire, and hateth himſelfe, hee hath no comfort in himſelfe. For then he loued himſelfe for his goods ſake, but they being loſt, he is periſhed. Hee wandereth in ſolitarineſſe, like to an ignis fatuus, vndone, deboſhed, he auoydeth mans company, he delighteth in nothing, all things are turned into bitterneſſe, hee is a Pellican in the Wilderneſſe, an Owle in the Deſert. He hath much ſorrow ſicklineſſe, and anger. An amplification of the former generall ſpeech, by the ſpecials. Sorrow, in Hebrew Cagnas, ſignifieth indignation, wrathfulneſſe, fretting, grudging, repining, making eueryevery thing a prouocation of griefe, as Prou. 21. 19. It is better to dwell in the wilderneſſe, then with a woman of contentions, and indignation, vacagnas, ſicklineſſe, and anger. In the Hebrew, and ſicklineſſe, or languor, and fury. Indignation, mourning, fretting, cauſeth ſicklineſſe, conſuming, and languiſhing, it dryeth, and maketh bitter the humours, which againe cauſeth furiouſneſſe. The Hebrew word Ketzeph, properly ſignifieth ſuch anger as cauſeth foaming, and froathing, as the tumultuous waters toſſed with the winde. As if he ſhould ſay, He is full of madneſſe, or beaſtly fury. For ſuch men commonly are angry againſt God, to which Sathan would hauehave tempted Iob. They curſe the Diuell and all ill lucke, they ſtorme againſt the creatures themſelues, and enuie other men. Neither doth he ſpeake of thoſe men onelyonly that are thus impatient in loſſes, but of all men, which bewray ſuch infirmities in like caſe, though not in ſuch meaſure and deſperation, as the wicked doe, which once hauing riches, truſted not in God, but in riches.
Verſe 18. Behold that which I hauehave ſeene: it is good and comely, for one to eate and to drinke, and to enioy the good of all his labour that he taketh vnderunder the Sunne, all the dayes of his life which God giueth him: for it is his portion.
A Propoſition of Solomons iudgement (vponupon conſideration of theſe vanities) of the true and right vſe of all worldly things, confirmed by the teſtimony of his owne obſeruation, and experience▪ Behold, that which I hauehave ſeene. Behold, a preface to ſtirre vp attention, conſideration, and remembrance of his inſtruction. That which I hauehave ſeene; The teſtimony. It is agood, which is comely, for one to eate▪ to drink &c. the propoſition. This is the onelyonly good that is to be found in them, bodily ſuſtenance, and perſonall maintenance. This Good is amplified by the adiunct, comelineſſe. This ioyfull, and comfortable vſe of honeſt labour is agreeable to the nature of man, who differeth from a beaſt: And carnall reaſon teacheth, that all things are made for man, that man might reioyce with man in the comfortable vſe thereof.
Againe, it is agreeable to the perſon of man, who is the image of God, indued with a reaſonable ſoule, which is not made for his body, as the Epicure dreameth, nor the body for goods as the niggard ſlumbereth, but contrarily, Matth. 6. 31. Take no thought for meate, drinke, cloathing: For the body is not for raiment, nor the life for meate, but contrarily, Verſe 25. Clothing is for the body, meate is for the life, and the life is for the kingdome of God, verſe 33. Seeing that theſe things are for the reparation, ſuſtenance, and maintenance of mans body, which is the houſe and veſſell of the ſoule, it is a comely thing that this veſſell or houſe be accordingly maintained. For▪ that is the onelyonly end and vſe thereof. As man is the moſt excellent creature and image of God, ſo let him not make himſelfe a beaſt, and ſeruant to the creatures; but maintaine the dignity of his perſon. But yet let him not turne his perſon into an Idoll, as it is now common.
For that is his portion. A confirmation by a reaſon drawne from the end, and vſe of earthly things. They are giuen him of God, for that purpoſe, euen to conuert them to that vſe onelyonly, for no other good is in them, no further matter can be wrought, or attained to by them. Therefore herein let him reſt himſelfe contented, and to this end limit his deſires, and indeauours.
Verſe 19. EueryEvery man alſo, to whom God hath giuen riches, and wealth, and hath giuen him power to eate thereof, and to take his portion, and to reioyce in his labour; this is the gift of God.
AN amplification of the propoſition, by the efficient cauſe, in the laſt words: This is the gift of God. For a man to labour moderately for riches, and by Gods bleſſing of his labour to attaine to riches & wealth; and alſo to hauehave power to vſe the ſame for the comfort of his body, in eating, drinking, apparell, building; for the comfort alſo & education of his children and family, accordingly as God hath beſtowed on him, and to reioyce herein alſo, without greedy deſire of more, or faithleſſe feare of loſing that which is preſent; All this is the gift of God. For vnleſſe God that giueth power to get wealth, giuegive alſo grace to vſe wealth aright, hee ſhall liue beſide his wealth, yea liue in pouerty, and die in miſery.
Verſe 20. For he ſhall not much remember the dayes …f his life: becauſe God anſwereth him in the ioy of his heart.
AN amplification of the propoſition by the effect, namely, of the right vſe of riches. He ſhall *He ſhall not be altogether free, and happy, but in ſome good meaſure.not much remember &c. that is, neither ſhall the time paſt be grieuous vntounto him through the conſcience of his couetous getting, & omiſſion of eueryevery good duty; or through the feeling of paines, aches, diſeaſes gotten in times paſt, with lifts, burdens, faſting, watching▪ &c. Neither ſhall the time preſent, nor the time to come be grieuous through feare of want or loſſe, or through doubting of Gods prouidence for him and his poſterity, or through feare of death it ſelfe, ſommoning him to his reckoning. And why? Becauſe God anſwereth him in the ioy of his heart. A confirmation by the cauſe. As God hath giuen him power to gather riches and wealth, ſo he is anſwerable to his honeſt and conſcionable labours and trauaile, with another power, gift, or grace; namely, ioy of heart▪ comfort, and hearty ioy in the vſe thereof, to his owne good, his neighbours good, and Gods glory.