Commentary on Ecclesiastes, Chapter 2
CHAPTER II.
Verſe 1. I ſaid in my heart, goe to now, I will prooue thee with mirth, therefore inioy pleaſure: and behold, this alſo is vanitie.
SOlomon hauing found no profit, no happy contentation in knowledge, nor in things ſubiect to knowledge, purpoſeth now to try what contentation may redound to him by the vſe of the creatures, all care caſt away, whereof aboue other men hee had the full poſſeſſion and fruition. This verſe containeth 1. a declaration of his counſell about the finding out of the chiefe good, by the tryall of another way. 2. his determination or cenſure, which is amplified by a note of attention, or aſſeueration, I ſaid in my heart, &c. As if he ſhould ſay, I hauehave already tryed what profit the ſtudies of wiſedome can afford; but neither in contemplation, nor in experimentall knowledge found I any thing, ſaue onelyonly much affliction of the fleſh, and vexation of minde; for contentation cannot be attained, nor grieuances auoyded thereby. Well, then I purpoſed in my heart to proue what profit the vſe of worldly things might bring vntounto me: And firſt of all, tis before I ſubdued my body to the ſpirit of my minde, ſuppoſing that the chiefe good wherein the ſoule reſteth contented, was to be traced out by that path whereby a man commeth neereſt vntounto God, but found no contentment at all, yea contrarily ſorrow; ſo now on the contrary, I fell into a conſideration of the vſes of the manifold creatures of God, for mans neceſſitie, comfort, and delight. Therefore now I began to apply and exerciſe my wiſedome in the cheering, and pampering of the fleſh, in bathing my ſelfe in the pleaſures and delights of the ſonnes of men: I with-held nothing from the deſires of my heart, but yeelding my ſelfe to all my bodily appetites, as farre forth as lawfully I might, to try what more profit and better contentment I, or any other that is moſt delighted in this way, might finde in this courſe of life. But when I reflected my ſpirit vponupon the conſideration of this way alſo, I ſaw that here was nothing but vanitie. For there is no ſtedfaſtneſſe in the things that conſume away euen with the moderate vſing, and the body together with them alſo, and the immoderate vſe thereof would be a greater burden to the fleſh, than the immoderate ſtudyes of Learning. Becauſe immoderation in this kinde would bring a ſure and ſudden deſtruction both to body and ſoule. Wherefore neither in the moderate nor immoderate vſe thereof was there any felicitie, but vanity.
Verſe 2. I ſaid of laughter, it is mad: and of mirth what doth it?
A Confirmation of the cenſure: Mirth and pleaſure are vanitie. For when I had ſought out and tryed what contentment epicuriſh and ſenſuall liuing could afford to him that is moſt addicted to it; I ſaw that laughter was madde, and mirth reaſonleſſe, both vaine. For indeede the matter of laughter is mans ſhame, or nakedneſſe; it is follie, or brutalitie to be lamented, not laughed at. For let a man laugh at what he will, and but ſmile at any thing, when he returneth to ſobriety of heart, and to the prudent conſideration of himſelfe, and the thing that he laughed at, he ſhall finde it to be follie, vanitie, miſerie, I meane a ſlippe, or defect of that wiſedome, prudence, prouidence, and reaſon in ſome ſaying, deede, or euent which is not in the perfect image of God, nor in man as he is man, to wit, graue, wiſe, reuerend, honourable, perfect in this imperfect ſtate that no light conceit of him, his words, actions, euents in the mindes of men ſhould moue laughter. For what matter of laughter is there in the perſons, ſpeaches, deedes, euents of reuerend Sages, Kings, Iudges, of Chriſt, and of God? Our Sauiour Chriſt often ſorrowed, but we cannot learne that euer he laughed, neither yet conceiue at what he ſhould laugh. It is recorded in ſtories that the Philoſopher Heraclitus alwaies wept and ſorrowed, becauſe he ſaw nothing but vanities and miſerie, yea, bruitiſhneſſe in all the dealings of men, whether in their ſobriety or laughter. Contrarily, Democritus alwaies laughed. What was the matter or obiect of his laughter? Euen the follie, madneſſe, vanitie, brutalitie of men, which by laughter he neither reioyced at nor approued. Finally, whenſoeuer a man laugheth at things great or ſmall, let him by gathering onething of another but diue to the ground of his laughter, and he ſhall finde ſome matter of griefe and repentance, both in the perſon, or thing laughed at, and in himſelfe, or at leaſt in the one. For if Adam had neuer fallen, there ſhould neuer hauehave beene laughter, nor weeping, but an heart poſſeſt with heauenly ioy, euen ioyfull ſobriety.
The epicuriſh and ſenſuall laughter therefore that Solomon here ſpeaketh of, is madneſſe, euen the corruption and intemperance of reaſon, the froath of vaine imaginations, the ſuperfluity of the ſpleene, corrupted by the fall, and bewrayeth oft times much ſinne in the ſoule, which bringeth griefe and repentance. And as laughter was madneſſe, ſo was mirth vnreaſonableneſſe, or fooliſhneſſe. For it neither cauſaily bringeth out of it ſelfe, nor yet accidentally occaſioneth any profit.
It is ſhort, and vaniſhing, dying with the action, like the ſtroke of an inſtrument, and the taſte of honey: The one whereof in the continuall vſe groweth weariſome, and is in the end the greateſt toyle; the other groweth bitter, and is in the end very loathſome: Neither affoord ſolide contentment. For hee that maketh the time of this life but a play, is as hee that maketh it but a market: Both ſhall receiue the ſame iudgement; the one for his Iouil…y, as the leud Iauils of theſe dayes tearme it, the other for his drudgery. Both are their owne Idols, oppoſite one to another, and both to God. Therefore are both, the carefulneſſe of the one, and carefulneſſe of the other, a burden to the conſcience. So that in laughter and mirth, wine and women, diſſoluteneſſe and luxury, there is no felicity, but vanity, no contentation, but deſperation. Yet notwithſtanding all this we muſt put a difference betweene the common frailty of mans nature, which God paſſeth by, and the ſinful laughter of the wicked.
Verſe 3. I ſought in mine heart to giuegive my ſelfe vntounto wine (yet acquainting mine heart with wiſedome) and to lay hold on folly, till I might ſee what was that good for the ſonnes of men, which they ſhould doe vnderunder heauen all the dayes of their life.
AN expoſition or declaration of Solomons counſell concerning the finding out of the chiefe good, by the tryall of another way, which is the exerciſe of his wiſedome in pompe, and magnificence, to the end of the tenth verſe. Firſt he found no content in the ſtudies of learning, or ſpeculations of the minde: Secondly, he found leſſe comfort in the contrary courſe, bodily pleaſures: Now thirdly hee will try the …xt or middle courſe, in the right vſe of all worldly delights, and bodily pleaſures, according to the direction of wiſedome, which is the glory of a King, euen that thing which all men count happineſſe. And for the attainment of his intended purpoſe, he fared ſtill deliciouſly, and by wiſedome beheld the follies and vanities thereof: Namely, how Princes wanting wiſedome, abuſed themſelues in the diſſolute and immoderate vſe of theſe delights, & all prerogatiues, yea oft times transformed themſelues into the natures of beaſts, that ſo he might behold the true and right vſe thereof, and conſequently find out, yea worke out a perfect contentation to himſelfe in ſuch an happy ſtate during the time of life, as many men hauehave dreamed of, and aimed at, but none for lacke of wiſedome to enter into, and keepe the right path, hauehave attained. As the Al…hymiſts hold a poſſibility of making their Philoſophers ſtone, to turne yron into gold; ſo doe men imagine a poſſibilitie of a worldly felicitie to change ſinfull wretches into gods. But as the moſt learned could neuer find the one, ſo neither ſhall the moſt wiſe and wealthy euer find the other. For this cauſe doth God lay ſore trauaile, and croſſes on men, to humble their pride thereby. For we children of Adam would faine be as Gods; Gen. 3. 5 6. We ſtriue violently to runne backe into Paradiſe againe, but that is done away, and another is ſet before vsus, into which earthly dregges hauehave no deſire to enter: For the Eele loueth the mudde, not the chriſtall Springs, and the Toade loueth ſcumme and ditches, not the Pallace.
Verſe 4. I made me great workes, I builded houſes, I planted me Ʋineyards.
AN hypotypoſis or liuely deſcription of the acting and effecting of his counſell, to wit, his worldly pompe, and magnificence, by an enumeration of diuers particulars. Firſt, he propoundeth the ſame generally; I made me great workes. All the workes that I did were curious, and coſtly, as mans wit could deuiſe the manner, and the world could afford the matter. So that the ſeate of my Pallace in all the workes thereof, was as it were a reſemblance of the World, and the glory thereof, that mine eyes, and ſenſes being filled with what pleaſures and delights my heart could imagine, I might enioy full contentment. To which purpoſe I built me houſes moſt large and ſpacious, whoſe timber workes were of Cedars, and pillars of Almug trees; I made me Chambers and Galleries for all vſes, for neceſſary vſes, for delights, and pleaſures, for ſolitarineſſe, and priuate meditation, for Summer and Winter, &c. For Cedars and ſiluer were as plentifull with me, as ſtones in the ſtreetes, and Sycomore trees in the dales. Of gold I had abundance. For there came yeerely ſixe hundred ſixty ſixe talents of gold, beſides that which I had of Merchant men, and ſpice Merchants, of the Kings of Arabia, and Gouernours of the Countrey. I made me a great throne of Iuory, and ouer-laide it with the beſt gold, the like whereof was not in any Kingdome. All my drinking veſſels were of gold, and all my veſſels of the Forreſt of Lebanon were of pure gold. I had alſo abundance of precious ſtones, Iewels, ſpices, oyntments, odours, and what precious things the earth could affoord, were ſent to me for preſents. I had 1 King. 4. 7. 22, &c.twelue Officers ouer all Iſrael, to prouide victuals for me, and my houſhold. I had for one dayes prouiſion thirty meaſures of fine flower, and ſixty meaſures of meale, ten fat Oxen, and an hundred Sheep, beſides Harts, and Roe-bucks, and Fallow Deare, and fatted Fowle. So that the meate of my Table, the ſitting of my Seruants, the attendance of my Miniſters, and their apparell, my Butlers, &c. were an aſtoniſhment to Princes. Moreouer, I had foure thouſand ſtables 2 Chron. 9. 25. 1 Kings 4. 26. Chap. 10. 26.of Horſes for my Chariots, ten Horſes in eueryevery Stable, forty thouſand in all. I had foureteene hundred Chariots, and twelue hundred Horſemen. I made me two hundred Targets of beaten gold, ſixe hundred ſheckles went to one Target. I made me alſo three hundred ſhields of beaten gold, three pound of gold went to one ſhield. Alſo I was at peace with all Kings, which did reuerence to me, and ſent me preſents, who were deſirous to heare of my wiſedome, and of my workes. My Princes and Officers alſo were loyall and faithfull to me. So that I enioyed the fulneſſe of proſperity, and ſecurity. And becauſe no pleaſant thing might be wanting to me, I planted me vineyards, and furniſhed them with the choyſeſt Vines of all ſorts.
Verſe 5. I made me Gardens, and Hortyards, and I planted trees in them of all kinde of fruits.
SEcondly, I made me alſo Gardens, contriued by the art of the beſt workemen, and filled them with all manner of pleaſant plants, and hearbes. I made me hortyards, and planted therein trees of all kindes of fruites, pleaſant to my ſight, and delightfull to my taſte, reſembling euen the Garden of GOD.
Verſe 6. I made me pooles of water, to water therewith the wood that bringeth forth trees.
THirdly, I made me alſo Ciſternes to conuey waters from the Springs, and Fountaines, to water my Gardens and Hortyards, and other trees therewith in the times of drought, to preſerue them freſh and greene for the pleaſure of mine eyes, and to make their flowres and fruites more beautifull, and delicious.
Verſe 7. I got me ſeruants and maidens, and had ſeruants borne in my houſe; alſo I had great poſſeſſions of great and ſmall Cattle, aboue all that were in Ieruſalem before me.
FOurthly, I got me alſo men-ſeruants and maid-ſeruants, ſuch as had beene well trayned vp, and were fit for the ſeruice of Princes, both in regard of their perſons and qualities. I had alſo others borne in my houſe, the children of Captiues, euen the choyſeſt, and beſt qualified of thoſe that had beene taken captiues in the warres. Alſo I had great poſſeſſions of Cattle, both of Oxen and Sheepe, of Horſes, Camels, and Mules, partly for the prouiſion of my Houſe, partly for other vſes, aboue all that were before mee in Ieruſalem.
Verſe 8. I gathered me alſo ſiluer and gold, and the peculiar treaſure of Kings, and of the Prouinces: I got mee men-ſingers, and women-ſingers, and the delights of the ſonnes of men, as muſicall inſtruments, and that of all ſorts.
FIftly, alſo of ſiluer and gold, I had abundance, which yeerely came vntounto me, beſides that which came once euerie three yeeres from Tarſhiſh, for veſſels and vtenſils, for the beautifying of my houſe, for ſhields and targets, and other vſes; and other precious treaſures, which for their rareneſſe and beauty, Princes value at higheſt rate, and are therefore peculiar to them. I got me alſo men-ſingers, and women-ſingers, that both had perfect skill and pleaſant voyces, that not onelyonly the ſhrilneſſe of the quauering treble, and the grauity of the deepe baſe, and the delightfull mediocrity of the mixt tenor mitigating the ſharpeneſſe of the one, and eleuating the flatneſſe of the other, might refreſh my ſpirits with their pleaſant ayre; but alſo that the ſong it ſelfe might affect my minde with the lightſome ayre of pleaſant thoughts, inſinuated by the pleaſing deceits of harmonicall allurements, to remoue the impreſſion of penſiue melancholy, and to pacifie the ſurges of cholericke fancies, that ſuch obiects being ſtolne away from my minde vnawares, as cares are by ſleepe, I might be retracted from the diſturbance of intemperate paſſions. I had alſo the delights of the ſonnes of men, euen all kindes of muſicall Inſtruments. The Hebrew words are Schaddah, Schiddoth, id eſt, deuaſtation, and deuaſtations; or ſpoyle, and ſpoyles, and ſignifieth the faireſt women taken captiues in the ſacking of a City, as Xantis Pagnine tranſlateth it, which thing was the common cuſtome of old times. The words afore-going, delights of the ſonnes of men, import as much, being, as I thinke, more properly related to Solomons three hundred Concubines, which were the faireſt women of captiuities. For as Wife and Children are termed the pleaſures of the eyes, and Idols the delight of the eyes; ſo alſo may theſe be termed the delights of the ſonnes of men, in thoſe warlike times; Iud. 5. 30. HaueHave they not ſped? hauehave they diuided the prey, to eueryevery man a damozell or two? which was a ſpeciall reward. But Tremellius tranſlateth it, Symphonie, and Symphonies, that is, all kindes of muſicall Inſtruments, as it is in our Engliſh Tranſlation. For melody is a mixture of like, and vnlike voyces, or of like, and vnlike ſounds, in the mixture and temperature whereof, one is ſo refracted and retuſed by another, that of them all, Symphonie, id eſt, a diſcordant concord ariſeth after the imitation of the elements refracted in an harmonicall mixture in compound bodies. Now muſicke is delightfull to young men, and may well be thus termed.
Verſe 9. So I was great, and increaſed more then all that were before mee in Ieruſalem: alſo my wiſedome remained with mee.
A Concluſion containing an amplification of his pompous magnificence, by a compariſon of all his predeceſſours. I became great both in power and wealth, eminent and glorious aboue all. Neither in this royall ſplendour was I intemperate, giuing the reines to inordinate affections and luſts, but I behaued my ſelfe both in the getting and vſage of theſe things, according to the direction of wiſedome, that I might both freely without checke of conſcience reioyce in them, and alſo be admired and honoured in the mindes and hearts of mine owne ſubiects, and forraine Princes.
Verſe 10. And whatſoeuer mine eyes deſired. I kept not from them, I with-held not mine heart from any ioy; for my heart reioyced in all my labour, and this was my portion of all my labour.
SIxtly, moreouer beſides theſe particular prerogatiues, whereof I hauehave made mention by name, I with-held no delights from my ſenſes, which either by the wiſedome of my minde, or by the ſubmoniſhing inclinations of my ſenſes I perceiued to affoord acceſſe of ioyfull contentment. Neither did I ſuppreſſe the fancies of my heart with checke, or delay, but it reioyced in the eaſie, ſpeedy, and full attainement thereof. Therefore my heart reioyced in all my labour which I tooke for the ioy of my heart. And this was the portion of all my labour, euen to reioyce my ſelfe in the vſe of theſe things. Thus farre of the triall of the third way to felicitie.
Verſe 11. Then I looked on all the workes that my hands had wrought, and on the labour that I had laboured to doe: and behold all was vanity, and vexation of ſpirit; and there was no profit vnderunder the Sunne.
AN expoſition of Solomons counſell, in the reuiew of his pompeous magnificence, and of the euent thereof. After that by wiſedome I had effected all that was in mine heart to do, and gotten what comfort, contentment and ioy could be affoorded to my heart in the poſſeſſion, ſight, and vſe thereof, the teſtimony of other Kings and Princes in their admiration of my royall ſplendour, alſo furthering and confirming in me the conceited hope of happineſſe: then vponupon vnpartial reueiw of all my glory, according to true wiſdome, without deceitfull flattery of my ſelfe, I ſaw no profit, no ſolidity, no perpetuity, but changeableneſſe, and chancefulneſſe both in the parts and in the whole. For both the things themſelues are ſubiect to caſualties, and alterations, and howſoeuer in time to vaniſh quite away, and alſo age it ſelfe maketh the moſt delightfull things weariſome. So that what felicity ſo euer men, through the errour of their mindes, may imagine to themſelues, or the things of the world may occaſion them to hope for, by their deceitfull ſhew promiſing what they cannot performe; yet there is no ſuch profit, no ſound tranquility, no conſtant reſt in them, all things being vncertaine, fleeting, ſubiect to diſſolution by a thouſand wayes, ſome apparent, ſome ſuſpected, moſt vnknowne, holding the vnſtable minde, and doubtfull heart alwayes in vnquiet ſuſpence. Therefore by reaſon of this vanity, they are a vexation to the ſpirit, giuing no more contentment thereto, then light wind doth to the hungry appetite and empty ſtomacke. Neither indeed can the armies of heauen and earth afford it, becauſe God hath ſubdued all things vnderunder vanity.
Verſe 12. And I turned my ſelfe to behold wiſedome, and madneſſe, and folly: for what can the man doe, that commeth after the King? euen that which hath beene already done.
AN expoſition of his counſell in the reuiew of the two former wayes to felicity, to wit, of wiſedome, and beaſ…iall ſenſualitie, and alſo fooliſhneſſe, with a confirmation therof. Wiſedome and madneſſe are quite contrary. Madneſſe is inconſideratenes, raſhneſſe, epicuriſhneſſe, mirth, and iollity, without all care. Folly ſeemeth here to be a mixture of both. But wiſedome in the wicked cannot be tearmed wiſedome, but worldly craftineſſe, brutiſh, or diabol…call ſubtilty. The Hebrew is Sikkeluth, of the verbe, Sakal, i. pravus, diſtortus, perver…us ſuit, that is, wicked, froward peruerſe, turning aſide out o… the right way. Such wiſe men, as the world counteth wiſedome, are in the Scriptures termed brutiſh, and fooliſh, Ier. 10. 8. And beaſts eueryevery where, becauſe their wiſedome is onelyonly exerciſed in fulfilling their brutiſh appetites, and fleſhly luſts, which is a thing common to man with beaſts, neither can the vnregenerate do otherwiſe. 1 Ioh. 2. 16 A foole is either naturall or ſpirituall. The naturall foole is either reaſonable, or reaſonleſſe. The reaſonable is hee that wiſely and prudently ordereth himſelfe according to reaſon, which reaſon notwithſtanding is corrupt and limited to luſt. Rom 1. 22. 1 Ioh. 2. 16. So that in him there is nothing but folly and wickedneſſe. Such a foole is eueryevery man vnregenerate, Pſal. 14 1. 2. The reaſonleſſe foole, is either he that hath not ſound reaſon, whoſe principles of reaſon are cra…kt, broken and confuſed, but yet to his power doth wickedly; or elſe that hath reaſon, but vſeth none, being captiue to his luſts, of whom there is leſſe hope than of the other. To this foole, ſhame and reproch belongeth. He is full of miſchiefe, proud, wilfull, wrathfull, reuengefull, raſh, and is inwrapped in many dangers, and troubles. For as he gloryeth in his craft, and is miſchieuous, ſo miſchiefe falleth on him, it is his portion. The ſpirituall foole is eueryevery carnall Profeſſour of the Goſpel in outward ſhew without the power thereof, who hath a generall illumination, confuſed, and broken principles, but his manners and all his courſes are heatheniſh, and brutiſh, being captiuated to his luſts. Yea, and he is a foole alſo, that hath vnderſtanding, knowledge and learning, but yet ſerueth not God but his owne luſts thereof, deceiuing his owne heart. There are abundance of ſuch fooles now a dayes. Of all theſe fooles Solomon here ſpeaketh, but more ſpecially, I thinke, of the reaſonleſſe fooles. To diſcouer the vanity, and folly of ſpirituall fooles more at large. This fooliſhneſſe is that common mediocrity or meane, which worldly wiſe-men, polititians, and moraliſts, and all fooles doe falſly imagine to be vertue, or the beſt profeſſion, which conſiſteth in the middle of their extreames. But in caſe of religion, their darke hearts neuer rightly conceiued what either extreames or middles were. For this common meane, is a mixture of light with darkeneſſe, good with euill, ſweet with ſowre, wiſedome with ſenſuality, pretious with vile, religion with carnality. But ſuch indifferences are hatefull and loathſome before God, and vpright men. This the Scriptures tearme folly, and ſuch wiſe ones, fooles and hypocrites, Matth. 23.
Vnderſtand therefore the deceitfulneſſe of the heart, and the deluſion of Sathan, euen that deepe ſophiſtrie, by which whole multitudes doe periſh, yea euen all, except the very Elect. For what is that common wiſedome, reaſon, indifference, honeſty of men, but a certaine mediocrity or meane mixt of linnen and woollen, of ſowre with ſweet, of religion with fleſhly morality; as though that all things, religion and all ſhould onelyonly tend, and ayme at a happy worldly ſtate, or glorifying of the fleſh or outward man, or to approach as neere to this marke as may be. This was the ſinne of Saul. He did not aime at the ſole glory of God, but mingled the holy commandement and his owne luſt, euen his vaine-glory, together. He would not looſe his owne glory in that triumph: Therefore Samuel told him that hoe was become a foole. 1 Sam. 13. 13. Such fooles were the Iſraelites. 1 Kings 18. 21. and Exod. 31. 1. Such fooles were the Phariſes, Princes, people of the Iewes. The diſciples being yet but rude, and weake were tainted with this folly, Ioh. 12. 22. Yet in them it was but infirmity, becauſe they were in Gods election, and actually beleeued, and followed him in ſincerity. EueryEvery profeſſour of the Goſpel, not inwardly renued by the ſpirit of ſanctification is a foole, but we muſt take heed of iudging, and cenſuring: For the worke of the ſpirit in the regenerate is not to make a mixture of heauenly & carnall things, but by mortification to ſub due all things to himſelfe, euen to conuert the whole man inward and outward into ſpirit, to bring eueryevery thought and imagination, eueryevery word and worke into captiuity vnderunder Chriſt, which is true wiſedome and liberty. So that whereas it is ſaid, that in ſtate of grace we are partly fleſh, partly ſpirit, in all our actions and affections, it is not meant of mixture, for where there is mixture, there is no ſound, no ſauing conuerſion, but the Foxe will to his kinde; but that we are as the ruſty Iron in the fire, the menſtruous or filthy rag in the fullers ſoap, nay rather Lazarus dead in the graue, into whom the ſoule being re-entred, cauſeth motion of the ſpirits, firſt in the heart, than of the pulſes, and bloud, then of a leg, or arme, &c. till at length he be riſen wholly out of the graue, and at laſt brought to his former ſtate of life, and ſo is death ouercome of life. But what this meaneth, our common, honeſt, reaſonable, wiſe, indifferent minded men, neither will nor can conceiue. For they know not through the hardneſſe of their hearts, that the ground of their Chriſtian profeſſion, is the vtter denyall of themſelues, or the vtter deſtruction of the fleſh, and the beſt things thereof, as enmity to the grace of Chriſt, Rom. 8. 7. Phil. 3. 7. that they might be wholly in him, and for him, 1 Cor. 6. 19. 20. which is the maine ſcope of this preſent treatiſe of Solomon. To redreſſe this beautifull, but fundamentall euill, let vsus remember, and lay to heart theſe two Texts of Scriptures. The firſt is Dauids charge to Solomon his ſonne, 2 Chron. 28. 9. And thou my ſonne Solomon, know thou the God of they father, and ſerue him with a perfect heart, and willing minde: for the Lord ſearcheth all hearts, and vnderſtandeth all the imaginations of the thoughts. The ſecond, is the ground and life of eueryevery word and worke, which maketh it acceptable in the ſight of God. Rom. 14. 23. Whatſoeuer is not of faith, is ſinne. He that wanteth true faith ſhall periſh euerlaſtingly, whatſoeuer, how great ſoeuer his workes be.
Laſtly, Solomon here confirmeth his experiments, with the conſiderate and iudicious view thereof, by the conſcience of his ſufficiency in wiſedome, and experience, which is figured by a Prelepſis, or preuention of an obiection, thus. It may be that thou haſt not perfectly knowne the difference of wiſdome and madneſſe, and folly, and ſo haſt not iudged and determined rightly of things, and the vſe thereof. Anſ. I hauehave ſufficiently knowne, and tryed the truth of that which I hauehave ſpoken concerning theſe things, and the vanity thereof. This aſſertion is amplyfied by an argument of the Greater denyed. No man can know or try more than I hauehave done? The words are figured by a communication, What can the man doe? Haadam, … ▪ the greateſt, learnedeſt, and moſt experienced, for the demonſtratiue article noteth eminence, or excellence. That commeth after the King? This teſtimony of himſelfe is confirmed by the dignity and excellency of his perſon, (King,) amplified by a compariſon included in the demonſtratiue article, noting eminence, hammelek, the King, the moſt excellent King. As if he ſhould ſay, If Kings that hauehave power to get the knowledge, and experience of things, are to be beleeued, then much more the moſt eminent King is ſufficient to know, trie, and determine the truth of all this that hath beene ſaide, therefore to be beleeued.
Verſe 13. Then I ſaw that wiſedome excelleth folly, as farre as light excelleth darkeneſſe.
A Determination or cenſure vponupon his iudicious reuiew of the two former wayes, in the commendation of wiſedome, and diſpraiſe of folly, figured by a prolepſis thus; Thou ſeemeſt to put no difference betweene wiſedome, and madneſſe, and folly, in that thou canft finde no profit, no content in any of them, but onelyonly vanity and vexation. Anſ. Although that true felicity is not to be found in wiſedome, neither in the wiſedome of this World, nor in the literall knowledge of the Goſpell, yet it altogether excelleth folly, yea, is contrary to folly. The propoſition hee illuſtrateth by a compariſon of things contrary. Euen as light excelleth darkeneſſe, not in degrees, but in nature; ſo doth wiſedome excell folly, not in degrees, but in nature, hauing no fellowſhip or communion with it, but mortifieth it, as light excelleth darkeneſſe, and water extinguiſheth fire. By folly, he meaneth the crooked actions and conuerſation of wicked idiots, and crafty colts, vnaduiſed fooles, and cunning fooles, whoſe wiſedome is worldly, ſenſuall, and diuelliſh; Iames 3. 15. ſeparated from all feare of God, and grounds of naturall goodneſſe, and exerciſed in euill, as Tamar ſaide to Amnon, intiſing her to inceſt; Thou ſhalt be a foole in Iſrael. Such a foole as he here meaneth, was Nabal.
Verſe 14. The wiſe mans eyes are in his head, but the foole walketh in darkeneſſe: and I my ſelfe perceiued alſo that one euent happeneth to them all.
A Confirmation of his determination in the commendation of wiſedome, & diſpraiſe of folly, and alſo a reuiew of the euent of wiſedome, and the wiſe. The wiſe mans eyes are in his head. The head is as a Tower, the eyes are as watchmen looking round about, and afarre off, and as the Sunne which is the eye of the World. Watchmen in the top of a Tower, are watchfull, diligent, and circumſpect, fore-ſeeing euill a farre off, and preuenting it before it ſurprize them. So in the eyes of a wiſe man there is vnderſtanding, diſcerning, iudgement, ſobriety, heedfull diligence, fore-ſight. Wiſedome ordereth all the wayes of a wiſe man, he eſcheweth dangers, miſchiefes, inconueniences, and eueryevery hurtfull thing; he procureth commodities on all ſides, he hath delight and pleaſure in the workes of his hands. Whereas contrarily, the foole is blind, he knowes not what he ſaith, nor what he doth; he obſerues not perſons, times, and place, but ruſheth headily forward, committing eueryevery word, and deede to fortune. He falles into the ditch on eueryevery ſide, hee daſheth his head againſt eueryevery poſt, he wrappes himſelfe among buſhes and briars, as they that walke in darkeneſſe, and vnknowne places, and is rent and torne, and if he ſtruggle out, he is neuer the neerer, but is by and by in new dangers, becauſe hee wanteth the lanterne of Gods Word and Spirit, to direct him into the right pathes, and to guide him therein, that onelyonly is it that maketh the ſimple wiſe, and teacheth man knowledge.
The World is Gods Booke, eueryevery thing that a man heareth or ſeeth, is a leafe, or a line, wherein hee may reade ſomething to his owne inſtruction, and further edification. The wiſe man beholdeth the wiſedome, prouidence, goodneſſe, and iuſtice of God in all things. Againe, he beholdeth the deprauation and corruption of all things, brought in by the enuie of the Diuell. Hee diſcerneth the vprightneſſe of godlineſſe, and the tortuoſity of wickedneſſe, the plaine pathes of wiſedome, and the peruerſe wayes of folly in all things, and in eueryevery thing. The one hee chuſeth, ordering himſelfe in all his wayes according to wiſedome, the other he refuſeth, and correcteth, and retracteth himſelfe by wiſedome. So that the vnderſtanding, ſober, heedfull, watchfull eyes of the wiſe, looke not on the things themſelues, or outward appearances, but on Gods wiſedome, goodneſſe, iuſtice in the things; yea, hee beholdeth Sathans malice, and mans miſery, and diſcerneth the times, and the ſeaſons, the workes of God therein, and the counter-workes of the Diuel. But the foole walketh in darkeneſſe. The foole hath as it were no eyes, or eyes wherein the ſight is periſhed. He looketh on things, as doth the wiſe, but he ſeeth into nothing. Therefore Solomon ſaith, Prou. 17. 24. The eyes of a foole are in the ends of the earth; that is, light, heedleſſe, wandring eyes, ſhewing the confuſion of many vaine imaginations in the head, but no diſcreete apprehenſion, no ſobriety of wiſedome, no prudent obſeruation. He looketh on outward appearances, and obſerueth childiſhly. But hee cannot ſee one whit how the Scriptures, teaching the whole knowledge of God, and of our ſelues, his wiſedome, mans folly, his grace, mans malice, are continually fulfilled before his eyes. Hee that is in darkeneſſe, diſcerneth not colours, no more doth the foole things that differ. The foole gathereth vp follies, and glorieth in ſome imitatiue wicked ſubtilties, and a parable or wiſe ſentence is harſh, and odious in his mouth. The foole hath the eyes of a beaſt, iudging, chuſing, refuſing, according to his carnall affections and luſts, &c. And I my ſelfe perceiued alſo that one euent happeneth to them all. Here is his reuiew of the euent of wiſedome, and the wiſe. This worldly wiſedome which men ſo much magnifie, maketh not a man happie. For I my ſelfe not forgetfull of my ſelfe in my royalty, not enamoured of my beauty, not kiſſing my hand, perceiued alſo as well as others, that one euent or end happeneth to the wiſe & fooliſh, and both of them are alike ſubiect to the manifold afflictions, calamities, ſorrowes, and miſeries of this mortall life. Therefore ſpeake what you can in the commendation of worldly wiſedome, and act what you can thereby, it ſhall in the end be co-incident with folly.
Verſe 15. Then ſaide I in my heart, as it happeneth to the foole, ſo it happeneth euen to me; and why was I then more wiſe? Then I ſaide in my heart, that this alſo is vanity.
HIs determination, or concluſion vponupon the reuiew. When I ſaw that the wiſe and foole had one euent, and chance; I reaſoned thus within my heart. If good things befall the foole as well as mee, and euill things befall me as well as the foole, then hauehave I to no purpoſe wearied my body and minde, in ſearching out wiſedome: But I ſee that it doth ſo; therefore to defraud a mans ſoule of pleaſure, in ſtriuing for wiſedome; is to no purpoſe, and conſequently it is alſo vanity.
Verſe 16. For there is no remembrance of the wiſe more then of the foole for euer, ſeeing that which is now, in the dayes to come ſhall be forgotten; and how dyeth the wiſe man? as the foole.
A Confirmation of his reaſon concluded in the verſe aforegoing, by two arguments, the one in the beginning, the other in the end of the verſe. Concerning the former. If the wiſe man with all his words and workes be not had in euerlaſting remembrance, no more then the foole, then is the labour and wiſedome of the wiſe to no purpoſe: but the antecedent or former part is true, becauſe that both the perſons, and their doings that now are, ſhall be forgotten in ſucceeding generations; therefore is the conſequent or latter part true alſo. Time is a depth which ſwalloweth vp all things. And the decourſe of time is a paſſage, leauing all things behind it. The further that time paſſeth away, the more confuſedly ſtill wee ſee things paſt, which in the end quite vaniſh out of minde, as the bird or arrow that flyeth into the profundity of the ayre, or ſtone that falleth into the height of the deepe. Now the fiſh, and the ſtone, the bird and the arrow, are all one, euen without difference, to him that ſeeth neither, yea, plaine nothing; and ſo are all things vaniſhed out of minde. And how dyeth the wiſe man? as the foole. Here is the latter argument, whereby hee confirmeth the vanity of wiſedome, by the ſame condition thereof with follie, figured by a communication, or rather an exclamation, intimating, that the wiſe is greatly to be commiſerated, becauſe he receiueth no more fruit of his worthy labours, then the mad and fooliſh, that liue in ſenſuality and bodily pleaſures, after the manner of beaſts. It cannot be diſcerned by their end, in outward appearance, whether is the happier, or whether is the more miſerable.
Verſe 17. Therefore I hated life, becauſe the worke that is wrought vnderunder the Sunne, is grieuous vntounto me: for all is vanity and vexation of ſpirit.
A Concluſion. Therefore am I ſo farre from hope of obtaining any contentment, profit, or happineſſe in this World, that I rather hated life it ſelfe, hauing no matter of louelove, or deſire in it. My reaſon is, becauſe that all things which men doe in this life, are grieuous. EueryEvery worke is full of griefe in it ſelfe, and occaſioneth griefe to others. The workes of the brutiſh Epicure are grieuous; the workes of the fooliſh that thinketh himſelfe wiſe, are grieuous; and ſo are the workes of the wiſe, ſeeing that he dyeth, and his wiſedome is forgotten, as they and theirs are. Moreouer, hee confirmeth this reaſon againe by a Proſſyllogiſme, or addition of another reaſon. For all, as well the beſt, as the worſt things, is vanity and vexation of ſpirit.
Thus farre of his counſell in the reuiew of the two former wayes to happy contentment, verſe 12. Of his determination, or cenſure of them, verſe 13. of the confirmation of his determination, and the reuiew of the euent of wiſedome, and the wiſe; verſe 14. of his determination or concluſion vponupon the reuiew; verſe 15. of the confirmation of his determination, verſe 16. and concluſion; verſe 17.
Verſe 18. Yea, I hated all my labour which I had taken vnderunder the Sunne: becauſe I ſhould leaue it vntounto the men that ſhall be after mee.
THis verſe hath relation to the reuiew, and euent of his pompous magnificence, verſe 11. He looked on all his workes, and labours, but all was vanity and vexation; Why? becauſe there was no profit vnderunder the Sunne. Here is further ſet downe the conſequent of that euent, namely, that he obtained not only no contentment by his great workes, but alſo hated them. The reaſon of his hatred is, becauſe hee ſhould leaue them to the poſſeſſion and vſe of another man, who ſhould be heire to all his labours, yet neuer tooke any paines for them.
Verſe 19. And who knoweth whether hee ſhall be a wiſe man or a foole? yet ſhall hee hauehave rule ouer all my labour, wherein I hauehave laboured, and wherein I hauehave ſhewed my ſelfe wiſe vnderunder the Sunne.
A Confirmation of the reaſon, figured by the preuention of an obiection, thus: That a man ſhall leaue his labours to another, is no cauſe of griefe: For ſeeing that hee muſt not alwayes liue here; for one generation paſſeth, and another commeth, it is a mans ioy, and comfort rather, yea, the proſperous ſucceſſe of them in their continuance to future generations, giueth great contentment to the heart.
Anſ. That cannot be, becauſe it is impoſſible for me, or any man to know whether he ſhall be a wiſe man or a foole. It is figured by a communication, to intimate the impoſſibility thereof. And what manner of man ſoeuer hee ſhall be, yet ſhall he hauehave the rule, command, and vſe of all my labours at his pleaſure, wherein I hauehave ſo diligently exerciſed my wiſedome. If hee proue a foole, what is the fruit of my labour, and my wiſedome? euen to be the purueyour of another mans ſenſuality, and to ſubminiſter matter for the execution, and maintenance of his folly: So all my labour is loſt. If he proue a wiſe man, yet will he alter, change, and vſe all my labours according to his owne minde, and ſo ſhall they be transformed, as a veſture, into a new faſhion. Therefore in that a man muſt leaue his labours to another mans poſſeſſion and diſpoſition, that is alſo vanity.
Verſe 20. Therefore I went about to cauſe my heart to deſpaire of all the labour which I tooke vnderunder the Sunne.
A Concluſion of the reaſon confirmed in the verſe before. Seeing that my wiſedome in my labour, ſhall be either turned into folly, or elſe tranſlated into another faſhion, I iudged it better to deſpaire of getting contentment by my workes, rather then to place any hope in ſuch vncertainties, that I might elſe-where ſeeke for the true happineſſe, that cannot be loſt nor changed. Therefore ſeeing that in the beſt things done here by wiſedome, wee hauehave more matter of deſpaire than hope, and howſoeuer, are held in continuall ſuſpence, they are meere vanity and vexation.
Verſe 21. For there is a man whoſe labour is in wiſedome, and in knowledge, and in equity: yet to a man that hath not laboured therein ſhall he leaue it for his portion. This alſo is vanity, and a great euill.
AN amplification of the concluſion conteined in the verſe before; Namely, of the deſpaire and griefe of his labour, by an obſeruation of the common condition of men. There is many a man that laboureth to attaine to an happy eſtate here, and that by wiſedome, knowledge and equitie, to which God alſo giueth a bleſſing, that ſo his heart might reioyce without checke of conſcience in the fruition thereof, which is ſeldome incident to the rich; yet ſhall he leaue his eſtate behinde him, to be a portion for another that neuer tooke any paines for it. And ſo be the prouident and true drudge of he knowes not whom; and how it ſhall be vſed and imployed, and bleſſed in the hands of him he altogether knoweth not. Yea, ſometimes it falleth out that the heire curſeth his patrimony, becauſe that if he had not had ſuch a meanes and prouocation, he ſhould not hauehave committed ſo many euils. Faelix neceſſitas, quae ad meliora tra…it. For our Sauiour ſaith, How hard is it for a rich man to enter into the kingdome of heauen? This then is a vanity, and not onelyonly a pr…uation of good, or a nothing, but alſo a great euill, namely, that a man ſhould not onelyonly be depriued of his goods by death, but alſo that his goods ſhould be depraued.
Verſe 22. For what hath man of all his labour, and of the vexation of his heart wherein he hath laboured vnderunder the Sunne?
THis verſe hath reference to the 18. verſe before, containing a reaſon of the hatred of his diſpairefull labours, figured by a communication, to giuegive more weight vntounto it. If a man ſee no profit of the labours of his body and minde, then they hauehave nothing but matter of deſpaire and hatred in them: but what profit, or ioyfull contentment can any man finde in the laborious getting, and carefull keeping of his gettings? Therefore as I ſaid at firſt, ſo after many proofes, I conclude; What profit hath a man of all his labour that hee taketh vnderunder the Sunne.
Verſe 23. For all his dayes are ſorrow, and his trauaile griefe; yea, his heart taketh not reſt in the night. This is alſo vanitie.
A Proſſyllogiſme, or confirmation of the former reaſon. He hath no profit of his labours, no calme contentation. Why? For becauſe all his dayes are full of paines, and ſorrowes, trouble, and anger. His trauaile is full of care and anguiſh, feares, and doubts, perplexitie, and anxiety. His heart is depriued of the naturall reft of night. For then hee falleth to reuiew the labours of the time paſt, and to diſpoſe of the trauaile of the time following, to bring all things aptly together, without the interruption of manifold occurrences, or chances, for the accompliſhment of his proiect. Againe, although he would take his reſt, yet the manifold buſineſſes, and exagitations of his thoughts on the day, cauſe many broken dreames, and fearefull phantaſies, which often diſquiet the ſpirit, and maketh the heart penſiue afterward: So that a man hath no profit of his paines, but his labour for his trauaile, and this alſo is vanity.
Verſe 24. There is nothing better for a man, then that hee ſhould eate and drinke, and that he ſhould make his ſoule enioy the good of his labour. This alſo I ſaw, and that it was from the hand of God.
IN this verſe Solomon ſetteth downe the right vſe, and onelyonly good that is to be found in the things of this life, for a remedy, or mitigation of the vanities or miſeries, and declareth the ſame by the efficient cauſe. His propoſition is illuſtrated by a compariſon of the Greater denyed; And it is an anſwere to a ſecret obiection, which is this. If nothing but ſorrow and griefe redound to man of all his labours, to what purpoſe then ſhould a man apply his minde to wiſedome, and his body to trauaile? And if ſo be that a man muſt either depriue himſelfe of life, or elſe prolong his dayes in perpetuall ſorrow, then the world ſeemeth to be made for none other end, then to be an engine of torture vntounto men. Anſ. Not ſo neither. For though I hauehave already prooued that a man can obtaine no true profit, or happy contentation by the things of the world, nor by any thing that can be knowne or done by mans wiſedome: yet it followeth not therefore that there is no good in all things made for mans vſe, by which he may be inabled and helped both to liue, and to order his life according to wiſedome, and vertue. But there is a good in them for which cauſe God hath created them, and imparted the ſame to eueryevery one according to his owne pleaſure. And this good, is not to depend or reſt on them, nor to truſt in them; for therefore hath God made them vncertaine, and vaine, nor yet by treaſuring them vp to depriue a mans ſelfe, or others of their vſe, nor to lauiſh them out, as though they would neuer hauehave end: but to feede, cheere, and comfort the body therewith, with tranquility of minde reſting on Gods mercy, and ſo to paſſe the time of this life with ioyfull contentation in honeſt labor, not in idleneſſe, ſenſualitie, or drudgery. He that looketh for more then this in them, is vtterly deceiued, ſeeing that in the beſt vſe of them, they are tranſitory and vaniſhing. Laſtly, this good vſe of them he declareth by the principall efficient cauſe. Not onelyonly the poſſeſſion of theſe things, but alſo their vertue to feed, and refreſh the body, and mind, is the gift of God. Otherwiſe, all wiſedome is full of vanity, and griefe. They come neither by mans prouidence, and endeuour originally, nor by chance, Deut. 8. 17. Therefore let vsus returne all praiſe and thankes to him, in the vſage of our ſelues, and vſe of all his gifts.
Verſe 25. For who can eate? or who elſe can haſten hereunto more then I?
A Confirmation of his propoſition, amplified by a compariſon of the Greater denyed, and figured by a communication. Who could receiue more profit, ioy and contentment of theſe tranſitory, and fading things more then I? and who can more ſpeedily, and eaſily obtaine, and more ſecurely poſſeſſe and vſe them more then I? what good thing ſoeuer could be had, and what vſe could be made of them for the pleaſure of my body, and delight of minde, I had it in the perfection thereof, yet this is all that I by experience found, or could conceiue in heart to be found in them.
Verſe 26. For God giueth to a man that is good in his fight, wiſedome, and knowledge, and ioy: but to the ſinner he giueth trauell to gather, and to heape vp, that he may giuegive to him that is good before God: This alſo is vanity, and vexation of ſpirit.
AN amplification of this right vſe of worldly things by the efficient cauſe thereof, both in himſelfe and other men. Theſe men are deſcribed by their condition and quality (good;) Goodneſſe is illuſtrated by a diſtinction thereof [in his ſight,] that is, truely good, Pſal 3… 1 2. not in appearance before men, or his owne deceitfull …ea…t Ier. 17. 9. which is hypocriſie. God who hath made the world, and all things therein for mans vſe, hath giuen wiſedome and knowledge to thoſe that are accepted of him, and feare him, to get them rightly, and to vſe them comfortably. This worke of Gods mercy is illuſtrated by the Antitheſis, or contrary worke of iudgement in the ſinner. Contrarily, God withholdeth this wiſedome, knowledge and ioy from the ſinner, which feareth him not, but turneth his eare from the Law, and maketh no conſcience of his doings, and leaueth him in the power and bondage of his luſts, to torment himſelfe both night and day with carking, caring, and drudgery to gather riches, and yet to depriue himſelfe of all comfort, meate, drinke, cloathing, recreation, &c. This worke of Gods iudgement in the ſinner is declared by the end; Namely, that after this faithleſſe drudge hath treaſured them vp, God might giuegive them to them that feare him, and are accepted of him, Iob 27. 17. Againe, God doth take them away from good men, when he correcteth their faults, and giueth them to the wicked, that are both theirs and his enemies, as the example of Ezechias doth manifeſt. To conclude; This alſo is vanity and vexation of ſpirit.