Commentary on Ecclesiastes, Chapter 8
CHAPTER VIII.
Verſe 1. Who is as the wiſe man? and who knoweth the interpretation of a thing? a mans wiſedome maketh his face to ſhine, and the boldneſſe of his face ſhall be changed.
SOtomon in the former Chapter, hauing treated of wiſedome, the practiſe of wiſedome, and difficulty thereof, the ſcope whereof was that we ſhould reſt contented with theſe things that God for the preſent offereth vsus, and alſo abſtaine from all weariſome and curious ſearching into the workes of God, and euill workes of men, wherein God hath a ruling, and ordering hand; he I ſay taking occaſion by this laſt inſtruction or remedy of wiſedome, proceedeth on forward to demonſtrate the vanity of worldly things, by the inſtable and vncertaine adminiſtration thereof, which is two-fold; the one of man in this Chapter, to the end of verſe 13. the o…h…r of God, from the verſe 14. to the end of Chapter 9. To which the former is ſubordinate, and both of them ſo variable and confuſed to mans reaſon, as that no certainty thereof can be defined by any man, but things are ſwayed no man V. Example of vanities obſerued in outward things, but the remedies of thoſe vanities are ſtill … at.can tell how, nor whether they …end. And this is the fiſt example of vanities obſerued in outward things: For here he ſpeaketh of things according to their outward appearance to humane reaſon.
Of this Chapter there be two parts. The firſt containeth the dutie of men in ciu…ſtate, to the end of verſe 8. wherein the awfull ſtate it ſelfe the weth vanity, being cauſed through the corruption of mans crooked diſpoſition; and much more doth the tranſgreſſion of his duty herein, bring forth vanity and miſery. The ſecond part toucheth the tyrannicall abuſe of gouernment, from the verſe 8. to the end of the 13. verſe. But this he doth by way of inſtruction, as in the former Chapter, ſhewing here alſo what the practiſe of wiſdome is in ciuill ſtate, to arme a man ſtill farther with this remedy againſt the miſeries and euils that in this regard alſo may befall him, that ſo he may obtaine ſome meaſurable ioy, contentation, and comfort in this life.
This firſt verſe is an Eulogie, praiſe or commendation of wiſedome, and that by the excellence of wiſedome, and the effects thereof, The excellence is ſet forth by a compariſon of equals denyed, figured by a communication, and that againe by an exclamation, or Epiphonema, more ſignificantly or emphatically to expreſſe the worthineſſe of wiſedome Who is as the wiſe? What man of any eſtate, degree or quality may be compared to a man of wiſedome? None, Who knoweth the interpretation of a thing? An explication of his excellence, illuſtrated, and figured in like manner: Who hath vnderſtanding, iudgement & diſcerning of things, perſons, places, times and ſeaſons, as hath beene already ſaid, & is now to be further declared, who hath theſe, I ſay, but the wiſe? Who knoweth what to ſpeake, and when to ſpeake? Who knoweth when, and how to beginne a buſineſſe, to proceede, to ſurceaſe, to handle a buſineſſe, to tarry for occaſion, to take opportunity, but the wiſe?
Moreouer wiſedome is ſet forth by the effects. A mans wiſedome maketh his face to ſhine, and the ſtrength of his countenance ſhall be changed. Theſe words hauehave relation to the former Chapter, verſe 2. 3. 4 5. 6. That is to ſay, whereas I ſaid before that a man was armed againſt the vanities of this life, by mourning, anger, ſorrow, ſadneſſe of heart, countenance, behauiour, &c. and that was a point of wiſedome; ſo now contrarily in another caſe or reſpect, the ſame wiſedome maketh the countenance of the wiſe lightſome, amiable, ſerene, that no token of indignation, griefe, anger, diſpleaſure, may appeare therein, but the frowning ſeuerity, and ſadneſſe thereof is changed into the contrarie. The vnderſtanding of this point of wiſedome appeareth by that which followeth after.
Verſe 2. I counſell thee to keepe the kings commandement, and that in regard of the oath of God.
THe principall propoſition of a mans duty towards the higher powers, wherein the practiſe of wiſedome conſiſteth. The words are an admonition or counſell. I counſell thee to obſerue the kings mouth, or word, or to keepe his commandements, according to the intent thereof, as it commeth from his mouth, and is maintained by his power, and that not ſo much for feare of his power, and puniſhment, as for the oath ſake, in faithfulneſſe and conſcience, whereby thou art bound to God, and to him vnderunder God. In old times ſome of the kings of Iuda cauſed the people to ſweare that they would ſerue the Lord, and cleaue to him, and renounce idolatry. This loyall obedience is ſubordinate to our obedience to God, and is our obedience to God, foraſmuch as rulers and gouernours are ordained of God, to which therefore we muſt ſubmit our ſelues vnderunder him, and to him in them, and to their lawes being agreeable to his lawes, and grounded on his lawes. For the lawes of God are generall for all nations, and generations of the world, and reſpect the conformitie of mans nature thereunto, and therefore continue the ſame for euer; but the lawes of Princes are alterable, and changeable, at their diſcretion, according to the condition of times and people, but yet by the direction of the lawes of God. This is godly wiſedome, godly policie. For the maine intendment, ſpirit, and life of mans law, is the preſeruation and keeping of Gods law, that thoſe that hauehave not an inward conſcience and feare, yea, louelove wrought within them by the preaching of the word, or light of naturall principles before the word commeth, that thoſe may hauehave an outward conſcience, to which they ſhall be inforced by the power of the magiſtrate, to make brutiſh men ciuill, and ciuil men religious, if God giuegive grace, and religious men to continue religious.
And therefore as Saint Paul termeth the Goſpell of Chriſt, his Goſpel, which according to his wiſedome and diſcretion, hee propounded, vſed, and applyed to the beſt, for the planting and further building vp of the Church; ſo is Gods Law the Kings Law, and his word the Kings word, as he taketh it into his cuſtody to impoſe it, and to inforce the obedience thereof vnderunder God vponupon all men, and to puniſh vnderunder God the breakers thereof. Eſt enim medicus reipub. Therefore muſt wee chearefully, readily, willingly, faithfully obey the ſame, as if wee had receiued it immediately from the mouth of God.
Verſe 3. Be not haſty to goe out of his ſight, ſtand not in an euill thing, for he doth whatſoeuer pleaſeth him.
AN explication or illuſtration of the former generall inſtruction, by the contrary practiſe of folly, here forbidden. Be not haſty to goe out of his ſight. If any thing diſpleaſe thee, becauſe thou thinkeſt it not to be agreeable to iuſtice, and right, or ſome way inconuenient, or ſome damage thereof to enſue to thy ſelfe, &c. take heede of pride, and choler, let it not appeare in thy words, countenance, or geſture, which are appearances of a rebellious diſpoſition, yea, ſeedes of future rebellion; when occaſions, and further prouocations ſhall come thereunto, ſhew no token of diſpleaſure at all, but in wiſedome humble and ſubmit thy ſelfe, and ſpeake as by good and lawfull leaue thou art permitted, that it may plainely appeare, that thy heart is for the Kings honour, and ſafety. Therefore doe not vnaduiſedly, or in diſcontent depart out of his preſence, nor in ſuch ſenſe or appearance refraine from his preſence, leſt the diſpoſition of thy heart be ſuſpected to be rather from him, then towards him. For that is the ſeede, or beginning of a diſeaſe, which doubtleſſe ſhall be purged, or with diſgrace curbed, or at leſt he ſhall alwayes hauehave a iealous eye ouer thee, and how doubtfull things may be interpreted in that caſe, conſider. For great euils may come vponupon thee cauſeleſſe▪ but yet vnknowne; for he that is in an ill name, is halfe hanged. Howſoeuer, thou haſt giuen aduantage to thine enemies, and laid a way open for them to come betweene him and thee.
To conclude, boaſt not thy ſelfe before the King, neither arrogate any thing to thy ſelfe, be not too wiſe before him, as though thou wert an inſtructer or teacher, or haddeſt a reach beyond him; but let thy wiſedome and counſell be ſo couertly ingeſted, as that rather it may appeare to him to be his owne, thy words being as it were an occaſion to bring it to his minde, ſo ſhall he conceiue and vtter, and doe that which thou wouldeſt hauehave him, without any impeachment of his honour at all, ſeeing that that which was thine, is made his owne, and ſo is his owne counſell and will, not thine. Put not thy ſelfe forth before the King; Prou. 25. 6. Leſt thou carrie the ſhew of a corriuall, or part ſtake, but be modeſt, and humble. And herein Ioab did wiſely, when he ſent to Dauid to come and take Rabbah himſelfe, leſt the victory ſhould be imputed to him, but Saul vndeſeruedly enuyed Dauid, for the ſongs that the women ſang of his victory of Goliah. Stand not in an euill thing. Stand not in a thing proudly, though thou beeſt in the right, as it ſeemeth to thee, neither ſtand in an euill without pride. For pride marreth a good ſubſtance, and euill marreth a good circumſtance. If thou ſtand in an euill thing of errour, it ſhall bring preſent diſgrace, and if it be of pride, it ſhall bring preſent deſtruction. In this caſe therefore aske counſell of wiſedome, and ſhee ſhall giuegive thee true direction to come out of both, to auoid both. It is diſcredit enough to erre before a great man, to ſtand in an errour is diſgrace, for it betokeneth folly, but to ſtand in it in pride, is ſtubbornneſſe and madneſſe. For hee doth whatſoeuer pleaſeth him. A reaſon to inforce the former admonitions. It is in vaine, and a point of greateſt folly to contend with him that hath power in his owne hands, yea, who onelyonly hath power, which cannot be oppoſed without iuſt puniſhment. For contention controuleth and rebuketh, and then is power no power, and the heart that prepareth it ſelfe to reſiſtance, intrudeth it ſelfe into his roome, who hath ſole command vnderunder God: an euill matter indeed may be reſiſted, but neither the perſon, nor place. Well, concerning the cauſe, there is great wiſedome to be vſed, be not thou for thy part too iuſt, nor too wiſe, as was ſaid before, leſt thy cauſe be conſtrued to be but a pretence, and the beginning of a diſeaſe in the Common-wealth. For the King is the Common-wealths Phyſitian. By King, we may vnderſtand eueryevery man in authority, by going out of his ſight, to depart from duty and obedience. It is an Hebrew phraſe. Ionah 1. & 3.
Verſe 4. Where the word of a King is, there is power: And who may ſay vntounto him, what doeſt thou.
A Proſſyllogiſme or confirmation of the former reaſon, Where the word, &c. The commandement of a King is with power to hauehave it done. He may doe very much, be it right or wrong, by the weight of his power, and who may ſay vntounto him, what doeſt thou? What ſubiect can oppoſe himſelfe to power, to controule, or expoſtulate there with? Seeing that he ſuſtaineth the perſon of the whole Common-wealth vnderunder God, how can one or a few branches contend againſt the whole tree, or againſt the root, or body thereof? The ſtrength and power of all is put into his hands. What then is a priuate man, or a priuate cauſe, be what it will? A common and dangerous griefe indeed is equiualent, and eaſily perſwadeth a Prince, but it is enough for a priuate man to hauehave diſpleaſed, for who ſhall ſtand in for him?
Verſe 5. Who ſo keepeth the Commandement, ſhall ſeele none euill thing: and a wiſe mans heart diſcerneth both time and iudgement.
A Reaſon inforcing the practiſe of the inſtruction, verſe 2. He that keepeth the commandement, &c. He that ſheweth himſelfe modeſt, and obſequious to theſe, whom in duty he ought to obey, ſhall be free from many dangers, troubles, and incumbrances, and preuent ſuch calamities, as may not onelyonly for the preſent, but afterwards vponupon diſpleaſure ariſe. Howſoeuer a great man will contend for his honour: And he that reſiſteth, ſhall make himſelfe a prey to eueryevery man. But he that is dutifull and louing, ſhall auoid all. And a wiſe mans heart diſcerneth both time and iudgement. The wiſe in heart knoweth what is lawfull, what vnlawfull, and how farre. He diſcerneth when to obey, when to diſſemble, how to obey, how farre, and when to be ignorant, when to with-draw himſelfe, in what ſort, in what meaſure. The wiſe hath diſcerning of the prouidence of God, to which he giueth place, and therefore in all things he tryeth what is the good pleaſure of God. Theſe words I take to imply an anſwer to an obiection, thus. A man ſometimes for being too ready, obſequious, and haſty in obeying the commandement of a Prince, may procure to himſelfe and others great euils, as Doeg did. For Princes hauehave their errours, and are tempted to euill as well as other men; and oft times a ſmall errour at the firſt occaſioneth great euils, and who is he that ſaith or doth not ſometimes that, whereof he repenteth him not? Therefore may too quicke obedience diſpleaſe afterwards, as well as preſent ſlackneſſe. Againe, a Prince is not himſelfe, but all his ſubiects incluſiuely, euen the whole body or ſtate of the Kingdome: So that in a King there is not onelyonly an vnion of body and ſpirit, as in all men, but alſo of his perſon, and the politike body or ſtate. Now if in commanding he ſwerue from this vnion, here is the difficulty of wiſedome.
Anſwer. All this is true. But the wiſe man in obeying obſerueth time and iudgement, and ſo in ſlackneſſe alſo. Opportunity calleth him forth, iudgement biddeth him ſpeake, and hold his peace. Doeg was deſtitute of vnderſtanding, both in his words and deedes; 1 Sam. 22. 9▪ 10. But the Kings Sergeants ſhewed wiſedome, verſe 17. Ioab anſwered wiſely, 1 Chro. 21. 3. but too harſhly; 2 Sam. 19. 5. 6.
Verſe 6. Becauſe to eueryevery purpoſe there is a time, and iudgement: therefore the miſery of man is great vponupon him.
AN explication of the anſwereſhewing a reaſon, why that a wiſe man obſeruing time and iudgement, ſhall feele none euill, at leaſt ſo farre forth as by mans wiſedome can be auoyded. Becauſe to eueryevery purpoſe, &c. All things are in the hands of God, and the hearts of Kings alſo, and his purpoſe in the leaſt thing is vnchangeable. So that for eueryevery thing there is a time prefined of God, together with a moſt wiſe, and right meanes and manner, wherevpon eueryevery euent neceſſarily dependeth. Now he that obſerueth this worke of God, ſhall auoide all euils. A thing in his kinde good, may by euill vſage be made naught; and a good deede muſt be ordered by time and iudgement. If time be preuented, it ſhall be fruſtrate, yet afterwards, though otherwiſe effected. For God doth all in time and ſeaſon, and will hauehave them cloathed with his owne circumſtances alſo; but the vaine imaginations of man are innumerable, and hee is giuen to take too much vponupon him, as though all things were in his hand. But God will make him know that hee is but vaine man. Therefore is the miſery of man great vponupon him. A conſequence or collection of the manifold and great miſeries of man, applyed to the diſobedient, and ouer-wiſe: Becauſe there is a due time, and right meanes, and manner in the prouidence of God, for eueryevery thing to his owne glory, which is the ground and guide of good wiſedome; therefore is there ſo much vanity in all counſels, wordes, and workes, and the endleſſe troubles and miſeries of preſumptuous man are occaſioned from hence.
Verſe 7. For he knoweth not that which ſhall be: for who can tell him, when it ſhall be?
A Reaſon why that the vanitie and miſerie of man ſhould be increaſed by the moſt wiſe and good prouidence of God. For he knoweth not what ſhall be. The good wiſedome of God is not the cauſe of vanities in politicke ſtate, but an occaſion, and mans ignorance and malice is the cauſe. For being depriued of wiſedome and iuſtice through his owne malice, his imaginations are all fooliſh and vaine, and his follie is vponupon him. The deliberation of the wiſe ſtandeth in comparing things paſt and to come, but the one is farre off, and the other is deepe, as was ſaid in the former chapter. But fooliſh men, impatient, and ouer-wiſe, are altogether ignorant of that which ſhall be, neither doe they regard whether it ſhall be, or no, in the prouidence of God, but they hauehave a prouidence of their owne, a falſe, coyned, or apiſh world, to which by their ſubtilty and violence they thinke to cauſe all things to incline, and to make Gods prouidence and wiſedome to ſtoupe downe to theirs, perſwading themſelues that that ſhall be which they hauehave purpoſed, and cloſely plotted, and deuiſed the meanes, and manner how it ſhall be effected. Here is vanity and miſery enough. If a man ſtand in oppoſition for a good thing, he cannot tell whether that good thing ſhall be or no. For there are many things good in our vnderſtanding, which are not ſo in the wiſe prouidence of God. But as it is good, ſo muſt it be well, and it cannot be well, but in Gods appointed time, with all circumſtances fitting. Who can tell when it ſhall be? Although this good to be effected, or euill to be reformed, is to be taken in hand becauſe it ſhall be done in the common iudgement and deſire of men, yet who can tell a man when it ſhall be done, and how it ſhall be done? If a King himſelfe would doe a thing, he muſt depend on Gods prouidence, and tarry till the appointed ſeaſon. For God is the chiefe Pilate of the ſhip, and the Watch-man of the city. And if a thing ſhall be done by him, yet the time and manner is vncertaine. Hee muſt not ſtriue againſt God, neither muſt thou being a particular branch, of particular capacitie, ſtriue againſt the root that beareth thee and all the branches, whoſe generall good, firſt, and conſequently particulars in their kindes, it reſpecteth, as thou doeſt thine owne. Well, ſeeing that a man either knoweth not what ſhall be, or elſe knoweth not how and when it ſhall be, his contention intangleth himſelfe in great errours, troubles, and dangers, and his diſobedience, and contention ſhall be puniſhed, he ſhall not eſcape: He muſt depend vponupon the prouidence of God, and opportunitie offered of God, and not ſtand in an euill thing, nor euilly in a good thing before the higher power.
Verſe 8. There is no man that hath power ouer the ſpirit to receiue the ſpirit, neither hath he power in the day of death: and there is no diſcharge in that warre, neither ſhall wickedneſſe deliuer thoſe that are giuen to it.
AN expoſition of the miſeries that the fooliſh and rebellious runne into. There is no man hath power ouer the ſpirit to preſerue the ſpirit, &c. Although that the man of ſtrength and ſubtiltie verily thinketh through his power, wealth, and ſubtle plots to effect his wicked deſignes, and to eſcape puniſhment, yet is this but fooliſhneſſe and imprudence, cauſed of hautineſſe of ſtomacke. For his life is not in his owne hands, neither hath he power to liue, or free himſelfe from death by any meanes or deuice, when the king requireth it as a iuſt reward of his wickedneſſe.
There is no diſcharge in that warre. There is no caſting of weapons then to ouer-power the kings power, which is to alter and change the ſtate of a kingdome, a great worke of Gods prouidence. For when the king in iuſtice exacteth his life, the whole burthen of the kingdome preſſeth him to death. But if there be iniuſtice, or rigorous extremitie in the matter, who ſhall ſtand vp in defence for him againſt the king? Who ſhall take vp armes with him?
Neither ſhall wickedneſſe deliuer thoſe that are giuen to it. It is the cuſtome of the wicked to ſeek to auoid imminent dangers by euill meanes, as Caiaphas and Pilate did, but he that feareth the froſt, the ſnow ſhall fall vponupon him: Many thinke to auoid pouerty with theft, vſurie, couetouſneſſe, but all in vaine. Neither ſhall violent nor craftie courſes preuaile or helpe a man. It is impoſſible to breake off the whole politicke body in him. If the king will be auenged of him that hath offended, who ſhall ſtand on his part to deliuer him? For who ſhall expoſtulate or examine the cauſe? Who ſhall bring the King into iudgement? If the caſe be all mens, and eueryevery mans, there is indeede an equiualence in the matter, for the whole body matcheth the head, and the head is not for it ſelfe but for the body. Surely it is an hard caſe, that the head ſhould make all the body ſicke. For the diſvnion of the head and the body is lamentable. When the body of Iſrael tooke a new head to it, namely a king, God was diſpleaſed. God appointed them Iudges, but they had rather imitate the nations, then ſtand to Gods ordinance. Againe, afterward, when it tooke another head to it, Ieroboam the ſonne of Nebat, what was it the better? That was not the ſalue for their ſore. It is one thing to change a ſtate, or an head, and another thing to purge out a corruption, or in time to weare it out. Wickedneſſe can neuer deliuer thoſe that are giuen to it. Surely if one man, then all men in one body muſt abide the triall, and the rod of correction. For if they will needs auoid the ſcourge of God one way, they ſhall bring a ſcourge vponupon themſelues more grieuous to be borne another way. Not the Senate of Rome, but the whole world executed Nero: For he was an enemie of mankinde, and defacer of the image of God, a reſolute diſſolute tyrant. Hee was no gouernour, but a deſtroyer, and put himſelfe out of office, and left the body of his dominions deſtitute, and for his part expoſed it to diſſolution. So did not Saul, nor Rehoboam, nor Manaſſes, nor Amon, &c. Wickedneſſe is not to be reformed by wickedneſſe in the ordinance of God, but euill is to be ouercome with goodnes ſaith the Apoſtle. This of the duties or practiſe of wiſedome in ciuill ſtate, whereby to auoid, at leaſt to mitigate the vanities, troubles, and vexations of this miſerable life. Whereupon wee may gather by neceſſarie conſequence what vanities or miſeries a man is ſubiect to in a politicke ſtate. And for a man to liue out of ſuch an eſtate is miſery it ſelfe: For men ſhould be, as in old times diſperſed people hauehave beene, more vile then beaſts, and better is the worſt common-wealth then none, and the worſt peace then the beſt warre. All which things argue the neceſſitie of vanity: And the practiſe of wiſedome, is to mitigate the ſame, by reducing mankinde to the beſt of miſerable eſtates, according to the prouidence and ordinance of God, and to abide an inconuenience to auoid a miſchiefe. So it is in the body, and ſo it is in the Common-wealth.
Verſe 9. All this hauehave I ſeene, and applyed my heart to eueryevery worke that is done vnderunder the Sunne: There is a time wherein one man ruleth ouer another, to his owne hurt.
THe ſecond part of the Chapter of tyrannicall abuſe of gouernment, or that which is done vainely, againſt law and right. All this hauehave I ſeene. A confirmation of the propoſition following by the teſtimony of his owne experience. All this that I hauehave ſpoken, and am to ſpeake of, of people and magiſtrates in ciuill gouernment, I hauehave ſeene, euen with mine eyes, and applyed my heart to eueryevery worke that is done in the world. This is a confirmation of his obſeruation, by the meanes and diligence that hee vſed to obtaine the true and exact knowledge of things. For as a mans heart and diligence is, ſuch are his obſeruations. The wiſe taketh the right courſe, and findeth out the truth. But the foole bringeth forth ſuperſtition, falſe rules, and like concluſions.
There is a time wherein one ruleth ouer another, to his owne hurt. The propoſition of this vanitie. Rule and ſoueraigntie is deſired of all. For herein the pompe and glory of man ſheweth forth it ſelfe moſt. And great ſtates are commonly counted happie. For in regard of ſuperiority, ſplendor, and adminiſtration of humane things they are tearmed gods. But ſometimes this title, ſtate, and power is turned into greateſt vanitie. It becommeth vaine, firſt in reſpect of thoſe that are gouerned, when a Prince ſeeketh rather the hurt then the good of the people, as when he falleth to couetouſneſſe, and oppreſſion, when he exalteth, deiecteth, graceth, diſgraceth, according to his owne luſt, not regarding the worthineſſe, or vnworthineſſe of the perſons, whereby vertue is put to rebuke and ſilence, and all manner of vice flouriſheth, as weeds in an vncleane or vntilled ſoyle. Secondly, in reſpect of the gouernours, whoſe wickedneſſe ſhall be puniſhed with euerlaſting ignominie. For as they are moſt eminent in place and degree, ſo ſhall the commendation of their vertues, or the ſhame of their follie be eminent alſo and memorable for after times. That a man ſhould raigne ouer others to his owne hurt, is but vanitie, and of other vanities the chiefe.
Verſe 10. And ſo I ſaw the wicked buryed, who had come and gone from the place of the Holy, and they were forgotten in the citie, where they had ſo done: This is alſo vanity.
AN expoſition of the euils, or vanities, that follow tirannie, to wit, buriall and obliuion. And I ſaw the wicked buried. Their wickedneſſe profited them nothing, they were as gods, but they died like men, yea, they arrogating the glory of God to themſelues, liued like beaſts, and were pitted like beaſts, tumbled into the graue, or depriued of the honour of the graue, as was Cononiah and Iezabel, and Ahabs bloud was lickt vp of dogges. There be many examples hereof of Emperours and Popes. Who had come, and gone from the place of the Holy. An illuſtration of their miſery by a compariſon or vnlikeneſſe of their place and dignity, and their end. They went and came with pompe and terrour, to the place of iudgement, they ſate in maieſtie vponupon the ſeat of iudgement, which is the place of the moſt holy, they ſate on the throne of God, and forgetting themſelues to be but men, vſurped the glory of God, as Nabuchadnezzar, Senacherib, Antiochus, Herod, Antichriſt did. Therefore ſo much the more remarkeable was their latter buriall or latter end, the vanitie o… pompous tyrannie more euident, the pride of the wicked wiſe more deſpicable, and their end made a document to the liuing of mans madneſſe and miſerie. Howſoeuer they are couered with darkeneſſe, and returne to their duſt. Their ſhow, and ſtirre, and tumult in the world, is but the crackling of thornes vnderunder a pot, which maketh a noiſe for a while, and ſuddenly falleth into aſhes, which are caſt vponupon the dunghill. This is their end. And they were forgotten in the Citie, where they had ſo done. A ſecond euill or vanitie of tyrants. Whereas in their life time they would be as gods, they died like men, and were ſoone forgotten as beaſts. As ſoone as they were put into the graue, ſo ſoone were they put out of minde and memorie. They were not worthy to be thought on, nor ſpoken of, but their names rather to be clipt and curtalled, as Ieconiahs, Ier. 22. 24. or caſt into the ground to rot and conſume with their corpſes, and to be made documents to the liuing to their euerlaſting ſhame and contempt. As Princes are the moſt eminent and excellent in their kinde, I meane of mankinde, ſo in their degenerating are they moſt vile, and as ſalt hauing loſt the ſauour, moſt vaine and miſerable. For the earthly felicitie and glory of a Prince, is his honour, which being turned into ſhame is the greateſt miſerie. Vertuous Princes ſhine as ſtarres in the world, their names are alwaies freſh in memorie, their names are honoured and reuerenced in the hearts of men, as though they were yet liuing, and their workes here done in the fleſh, increaſe ſtill to the glory of God in the world. Their influence hath a perpetuall liuely operation. For their worthy acts, their counſels, wiſe ſentences, are rules of inſtructions and direction to all ages, and peoples. But it is quite contrary with wicked Princes. Therefore in life, in death, after death are they moſt vaine and miſerable.
Verſe 11. Becauſe ſentence againſt an euill worke is not executed ſpeedily, therefore the heart of the ſonnes of men is fully ſet in them to doe euill.
A Concluſion of theſe vanities, containing a moſt heauy ſentence or iudgement, wherein: Firſt, he declareth the cauſe of wicked mens boldneſſe in ſinne, in this verſe. Secondly, he propoundeth the iudgement it ſelfe in the two next verſes. This verſe is an expoſition of the reaſon or cauſe, why that men, both Prince and people are ſo bold and feareleſſe in wickedneſſe. Their heart is fully ſet in them to doe euill. They are fully bent on miſchiefe, and will preſumptuouſly doe it, why? Becauſe God doth not preſently powre downe the fierceneſſe of his wrath vponupon them. If God ſhould preſently ſend his hangman, the Deuill, to plucke the thiefe by the throat, and flye away to hell with him, hee would be afraid to ſteale. If he ſhould ſend his executioner to plucke out the tongue of the ſwearer, blaſphemer and ſcorner of his word, and ſo carrie him to hell in the ſight of all men, tearing out his bowels, and ſprinkling his bloud in the ayre, he would be afraid to open his mouth, le…t he ſhould offend. Some ſinners of all ſorts God hath, and doth ſtrike ſuddenly, as Senacherib, Antiochus, the Sodomites, &c. to be inſamples to the liuing. But ſo long as a ſinner hath eſcaped once, twice, &c. and that he ſeeth others to liue long, and die in ſinne without puniſhment, or extraordinary vengeance, he is emboldened, and hopeth the beſt, thinking that God hath forgotten, or ſeeth not, or that his ſinnes are not ſo great, or that God will not puniſh him. And thus abuſing the patience and long-ſuffering of God, he continueth & hardeneth himſelfe in ſinne without remorſe. And ſo will by no meanes be brought to confeſſe, and acknowledge his errours. But if he doe it, yet will he not amend his wayes, but hoping of pardon, rather adde drunkenneſſe to thirſt.
Verſe 12.
Though a ſinner doe euill an hundred times, and his dayes be prolonged; yet ſurely I know that it ſhall be well with them that feare God, which feare before him.
Verſe 13. But it ſhall not be well with the wicked, neither ſhall he prolong his dayes, which are as a ſhadow; becauſe he feareth not before God.
AN expoſition of the iudgement it ſelfe in theſe two verſes, which ſtandeth of a denunciation of puniſhment on the ſinner, and a pronunciation of deliuerance and bleſſing on the good. Concerning the former. Firſt, it is illuſtrated by an argument of the diuerſe, which is figured by a prolepſis, whereof the obiection is the imagination of the preſumptuous ſinner, as before. The anſwer is expreſſed here. Though a ſinner doth euill continually, figured by a ſynecdoche of the ſpeciall, to wit, a finite number put for an infinite, an hundred times, amplified by a compariſon of the leſſe, to argue the greater, and his dayes be prolonged in euill, meaning many yeeres, figured by a Climax or gradation thus. Though a ſinner doth euill, and not onelyonly ſo, but continually, and not onelyonly continually, but long time doth euill, that liueth extraordinarily long to doe euill, yet ſhall he be puniſhed, figured by an hyperbole, to wit, a meiôſis, or liptote, yet ſhall it not be well with the ſinner, illuſtrated by a commoration, the wicked▪ neither ſhall he prolong his dayes, illuſtrated by a ſimilitude of a ſhadow; as Iob 8. 10. 11. 12. 13. 14. 15.
Secondly, this denunciation is explicated by the cauſe thereof, Becauſe he feareth not before God. The contrary is vnderſtood by anantapodoſis, but in hypocriſie before men, or for feare of the Sword.
Concerning the later part, to wit, the pronunciation of deliuerance and bleſſing of the good. But it ſhall bee well with the good. Firſt, confirmed by the teſtimony of his owne knowledge. I know, which is further confirmed by the certainty and infallibility thereof, Surely. Which is ſpoken in oppoſition to the vaine imaginations of dreaming ſinners or ſlumberers, in the verſe afore-going, who imagine that they are good in doing euill, and in doing euill, hope well. Secondly, by the cauſe, That feare God. Which is illuſtrated by a diſtinction or difference of feare, that feare before him. To wit, not in ſhew, but in truth and deede, behauing themſelues alwayes godlily and reuerently, as in his preſence. The wicked hauehave a ſeruile feare, which cauſeth them to runne out of his preſence, as Adam did, and they labour to expell that feare alſo, to liue ſecurely in ſinne; but by the preaching of the Law, it is maintained, to bridle and compell them by outward force of the ciuill ſword. Thus farre of vanity increaſed by the inſtability and variableneſſe of humane things, in regard of ciuill gouernement.
Verſe 14. There is a vanity which is done vponupon the earth, that there be iuſt men, vntounto whom it happeneth according to the worke of the wicked; againe, there be wicked men, to whom it happeneth according to the worke of the righteous: I ſaid, that this alſo is vanity.
HEre Solomon beginneth to declare how vanity is increaſed, by the vncertainty and variableneſſe of the diuine adminiſtration of all things, as they appeare to carnall reaſon, or worldly wiſedome, which cannot comprehend the ſecrets of Gods infinite wiſedome, in the gouernment and diſpoſition of all things. For thoſe things are in meaſure reuealed onelyonly to Gods ſecret ones. They that feare him, and keepe his Commandements, as Dauid ſaith, are wiſer then the experienſt aged, and worldly teachers. But Solomon ſpeaketh here of the vanities of all worldly things in ſtate of corruption, both within man, and without man, not of the gifts and graces of Gods children, to whom all things are ſanctified, and greateſt miſeries turned into comfort, and meanes to felicity, which to the naturall man are ſorrow, and beginnings of endleſſe ſorrow. For though eueryevery carnall man ſtriue to worke a contentation, and felicity out of them, yet ſhall he neuer doe it, but trouble and ſorrow ſhall be his portion, when he hath ſtriuen with might and maine all his life, when he hath ſalued, and ſmeeted, and skinned ouer, and with what gentle deceitfull lenitiues he can, healed himſelfe; yet ſhall all be rotten within, and vanity ſhall breake out as filth out of an old feſtered ſore skinned ouer, or a rotten egge broken vnderunder the Hen, at the time of her hatching.
There is a vanitie which is done vponupon earth. As if he ſhould ſay; when I conſidered th… condition of men in the world, both the good, and the bad, him that doth his duty in that ſtate of life wherein God had placed him, and him that doth it not, him that feareth before God, and him that caſteth the feare of God; then I ſaw another thing contrary to mans reaſon, namely, that there were iuſt men, who deſerued praiſe and preferment, but they had the reward of the wicked, and there were wicked men who deſerued to be diſgraced and puniſhed, but they were countenanced in their wickedneſſe, and by wickedneſſe obtained preferment. Neither had the iuſt man a benefactor, nor the wicked man an auenger, the godly man oppreſſed had no deliuerer, nor the ſinner oppreſſing any that would curbe, and puniſh him. But contrarily, the vngodly man flouriſhed as a greene bay tree in fauour, proſperity, and honour; wealth and honour was heaped vponupon him: on the other ſide, the godly was wounded with the tongue, deſpiſed, and ſuppreſſed, and ſubiect to many afflictions and miſeries; his goodneſſe was not regarded, his wiſedome ſet at naught, and both enuyed. But vice was ſet aloft, and the vicious exalted. In which caſe there ſeemed to be no prouidence of God in the World, but confuſion and chance rather, or a careleſſe ouer-ſight, things being carried topſie turuy, without all regard. And this was alſo vanity among many others before ſpecified.
Verſe 15: Then I commended mirth, becauſe a man hath no better thing vnderunder the Sunne, then to eate, and to drinke, and to be merrie: for that ſhall abide with him of his labour, the dayes of his life, which God giueth him vnderunder the Sunne.
A Concluſion and conſequence of the right conſideration and vſe of worldly things. And I commended mirth, &c. Seeing that there is ſuch confuſion and diſorder in all things, which no man can comprehend, nor redreſſe; I thought it beſt for a man to caſt off all vnprofitable and endleſſe curioſity, which is irkeſome and grieuous to the fleſh; and to cheere his body, and reioyce his heart with thoſe worldly goods, which God hath by honeſt labour and trauell in a lawfull calling beſtowed on him, ſeeing that that is the fruit that onelyonly ſhall abide with him, and for that end hath God giuen them, which vſe onelyonly is to be made of them, and none other, all the dayes that a man liueth here vnderunder the Sunne.
Verſe 16. When I applyed mine heart to know wiſedome, and to ſee the buſineſſe that is done vponupon the earth: (for alſo there is that neither day nor night ſeeth ſleepe with his eyes.) Verſe 17. Then I beheld all the worke of God, that a man cannot find out the worke that is done vnderunder the Sunne, becauſe though a man labour to ſeeke it out; yea, further, though a wiſe man thinke to know it, yet ſhall he not be able to finde it.
A Confirmation of the former conſequence, concerning the right conſideration & vſe of worldly things, namely, that it is better to reioyce in that which God giueth for the preſent, then curiouſly to ſearch out the works of God for further contentment. The reaſon is drawne from the vnprofitableneſſe of ſuch kind of labour, becauſe it is endleſſe, and fruitleſſe, which he proueth. Firſt, by his owne endeauour, and other mens alſo, in this verſe. Secondly, by the iſſue or euent thereof, which is a knowledge of the impoſſibility of that which ſeemed poſſible, verſe 17.
Concerning the firſt. In the time when I applied mine heart to know wiſedome: When I ſet mine heart with full reſolution to know by diligent ſearch, as God had giuen me extraordinarie gifts and meanes to ſeeke out this vnknowne wiſedome of God in the adminiſtration of things here below, and to ſee the buſineſſe that is done vponupon the earth, to ſee the reaſon, and to finde out the good of mens great labours, and endleſſe toyle in all places and ages, which are full of ſtrife and contention about obtaining ſome great matter, which in a confuſed imagination and hope they ayme at. For alſo there is that neither day nor night ſeeth ſleepe with his eyes. For there is that ſtriueth by all indeauour of body and minde, night and day; one labouring by practiſe to obtaine, another by the ſtudies of learning, and learned obſeruations to ſearch out that imagined good, and the right meanes to obtaine it, which are the ſecret wayes and pathes of God, whereof they imagine to themſelues a certaine poſſibilitie: Then I beh…ld all the worke of God, that a man cannot finde out the worke that is done vnderunder the Sunne. I ſaw that the way of diuine adminiſtration, by which all things, and eueryevery thing is gouerned and ordered, exceeded all apprehenſion, and capacitie of man. This was the iſſue and euent of my labour, and exerciſe of my wiſedome in this buſineſſe, euen impoſſibilitie to finde it out. For, or becauſe though a man labour to ſeeke it out, yet ſhall he not finde it. A reaſon of the impoſſibilitie. Let a man labour, euen the beſt Emperike in this kinde, by manifold experience, and by greateſt contention, and extention of ſtrength and wit continually to ſeeke it out, yet ſhall his labour be all loſt. This reaſon is figured by a Reuocation, or Correction in the next words, Yea, further though a wiſe man thinke to know it, yet ſhall be not bee able to finde it. EueryEvery man is an emperike in this kinde, but what ſhall I ſpeake of the vndergatherers, or aftergatherers, and ſhort witted ones? For let the learned man that hath gifts and meanes, and ſeperateth himſelfe to this diligent ſearch, who is able to comprehend in minde the whole frame of the world, both the conditure and vſe of this great engine, that comprehendeth at once the ſtate and courſe of times from the creation till this preſent, that can deſcend from the moſt vniuerſall nature to the moſt particular, and contrarily, this is the beſt reader and interpreter of the booke of nature, this is hee that thinketh and hopeth to finde out the workes of God; let this man I ſay, doe what he can, yet ſhall he not be able to finde it, but be toſſed about in a Labyrinth, or as a way-faring man in an vnknowne deſart. If a man cannot define any thing becauſe the formes of things are vnknowne, if he know not the creatures themſelues, ab imo ad ſummum, neither ſhall he know the wiſedome of God in the vſe of them. The world is Gods engine by which he worketh, he that cannot know the engine, cannot know the worke that may be done with it. The wiſedome of God in the making and vſing of this engine, is infinite, conſtant, certaine, and vnchangeable, not to be comprehended of that which is finite, imperfect, and changeable. Therefore there is nothing better then to reioyce in that which God giueth, with contentment, in the feare of God. This hath hee giuen vsus, the reſt hath he reſerued to himſelfe. It is enough for the ſeruant to doe his maſters will, to vnderſtand what hee reuealeth to him, and commandeth, not to inquire into his ſecrets, and demaund reaſons. For then ſhall hee be no longer a ſeruaut, but his maſters fellow, and equall. But God will hauehave no equals nor fellowes, neither can he.