Commentary on Ecclesiastes, Chapter 4
CHAPTER IIII.
Verſe 1. So I returned, and conſidered all the oppreſſions that are done vnderunder the Sunne; and behold the teares of ſuch as were▪ oppreſſed, and they had no Comforter: and on the ſide of their oppreſſours there was power, but they had no Comforter.II. Example of vanities in outward things.
A Second example of corruption in ciuill ſtate, is of the oppreſſed. This is the ſecond example of vanities, obſerued in outward things, ſuch things as outwardly come to a man. Theſe words hauehave dependance on verſe 16. chap. 3. There he ſhewed how vanity was increaſed by corruption in place of Iudgement and Iuſtice; here hee ſheweth how vanity is increaſed by manifold oppreſſions eueryevery where; whereby almoſt eueryevery man of wit and wealth oppreſſeth, treadeth on, inſnareth and vexeth the inferiour and weaker, after the manner of beaſts. And behold, A graphicall or liuely deſcription of oppreſſions in all ages, and among all ſorts of men, continuall and common. They are deſcribed
Firſt, by the greatneſſe thereof. They are ſuch as cauſed not onelyonly griefe and complaining, but alſo teares.
Secondly, they are amplyfied by their want of remedy, the incompaſſionateneſſe of people, which is the ſinne of Sodome. They had no Comforter. There was none to deliuer Eſay 59. 16.them, none to take their parts, none to counſell them, but eueryevery one rather treading on him that falleth, after the manner of brute beaſts.
Thirdly, by the perſons oppreſſing, which were men of authority and power, that had the law in their owne hands.
Fourthly, by the incompaſſionatenes of other great men, which were mercileſſe, cruell, and hard-hearted, aboue the common ſort of rude people, as Ierem. 5. 26. 27. 28. complaineth. Which perſons though they were able to remedy wrongs, yet they rather approued the ſame, as Herod did Pilates, and Pilate in ſome ſort did the Prieſts and Phariſes: So farre were they from affording any comfort to the diſtreſſed. The whole verſe laboureth of a gradation.
Verſe 2.
Wherefore I praiſed the dead, which are already dead, more then the liuing, which are yet aliue.
Verſe 3. Yea, better is be then both they, which hath not yet been, who hath not ſeene the euill worke that is done vnderunder the Sun.
AN amplification. He amplifieth theſe grieuous euils both of the oppreſſours, and the oppreſſed, by a compariſon from the Leſſe to the Greater. They that are dead, hauing left their wiues and children, lands and goods behind them, which is a great cauſe of mourning, and teares as contrarily life is ioy; are notwithſtanding more happy then theſe that are liuing, and inioy the priuiledges of life. This compariſon is figured by a R…u…cation, whereby he recalleth backe the former compariſon as not ſufficient to illuſtrate the vanities and miſeries of life, and bringeth in another more fit to expreſſe the greatneſſe thereof. Yea, rather the condition of him that is not yet borne, is better then they both, becauſe he hath not felt nor ſeene the calamities of the world. Better it is not to be at all, then to be in miſery. What profit then hath a man of all the labour that he taketh vnderunder the Sunne? Mundus eſt inuolucrum, …iue Chaos miſeriarum.
Verſe 4. Againe, I conſidered all trauell, and eueryevery right worke, that for this a man is enuyed of his neighbour: this is alſo vanity and vexation of ſpirit.
III. Example of vanity in outward thingsA Third example of vanities, outwardly incident to man, is enuy, not actiue but paſſiue. By enuy alſo is vanity greatly increaſed. I conſidered all the honeſt and moderate labour of him that rightly earned his liuing, without couetouſneſſe and wrong▪ who depriued not his ſoule of comfort by hoarding them vp, but reioyced in the work of his hands, and extended the fruits of his labours to others alſo. But euen this man was enuyed of his neighbour, becauſe he was good, and did good. Yea, euen they that were pertakers of the benefit of his labours with him, reioyced at his fall. Wherefore did Cain hate his brother? euen becauſe his brothers deeds were good, and his owne euill. Wherefore ſhould Labans houſe enuy Iacob, through whoſe faithfulnes all things proſpered well with them? yet ſo it was and is. Wherfore doth the righteous man make himſelfe a prey? Iſa. 59. 15. Becauſe he ſpeaketh the truth, and departeth from euill. Why did the ſonnes of Iacob, enuy their brother Ioſeph? becauſe their father loued him. What occaſioned Iſmael to mocke Iſaac? Gen. 21. 9. Euen becauſe God had bleſſed him. And Amos ſaith, Chap. 5. 10. Hee that rebuketh in the gate is hated, and he is abhorred that ſpeaketh vprightly. Why was our Sauiour Chriſt hated, perſecuted, crucified? becauſe he was true, holy, righteous, the holy one, and the iuſt. Becauſe hee was good, and his goodneſſe extended wholly to others. For in the world he had no prerogatiues of the world, all was theirs, and their childrens, he tooke nothing, but gaue himſelfe for them; he was foreign, full of louelove and fauour to man, whatſoeuer he was it was for mans good. Yet in this he could not be pardoned, but muſt be put to ſhame and contempt with the greateſt malefactors. All this argueth the great vanity of this life.
Verſe 5.
The foole foldeth his hands together, and eateth his owne fleſh.
Verſe 6. Better is an handfull with quietneſſe, then both the hands full with trauell, and vexation of ſpirit.
I. Example of inward euils, is ſloathfulneſſe.THeſe vanities or euils hereafter following, proceed from a mans ſelfe, from within him, whereof there be three examples following in this Chapter, to wit, of the ſloathſull, the niggard, and the will-full, which heape miſeries vponupon themſelues by their owne folly.
The firſt example is of ſloathfulneſſe, whereby much vanity is increaſed, whereof much wickedneſſe and miſery proceedeth. The ſluggard is graphically depeinted forth by an hypotipoſis, or liuely deſcription, by his generall, and effects. in this verſe. The foole. The idle perſon is firſt deſcribed by his generall, he is a foole, or wicked perſon, one of that ranke that wanteth wiſedome and vnderſtanding. For he deſpiſeth the decree and ordinance of God. Gen. 3. 19. In the ſweat of thy face ſhalt thou get thy liuing. Againe, he bringeth himſelfe, into contempt, baſe account, and hatred, by wilfull pouerty. Moreouer, he bringeth himſelfe into bondage and ſlauery, when he is inforſt to run into debt, and to ſubmit himſelfe to the vices, and euill diſpoſitions, whatſoeuer they …e▪ of other men, to pleaſe them, for reliefe, and ſo to be the ſeruant of other mens corruptions, a ſonne of Belial. Finally, he ſetteth open the gap to infinite euils very hardly to be auoyded, as lying, diſſembling, flattering, humouring, grudging, enuying, ſtealing, robbing, murthering, impriſonment, &c.
The foole foldeth his hands together. Secondly, he is deſcribed by his deedes, or geſtures, which are priuatiues or prauatiues rather, ſignifying not any labour, or preparation to labour, but a preparation to more reſt and eaſe, which is a priuation of labour. Hee foldeth his hands. Hee ſitteth or lyeth now ſtretching, now enwrapping his armes one within another, now yawning to eaſe himſelfe a little, when through want of motion, the blood drawing more inwardly thickneth, leauing the outward limmes more riged and ſtiffe, and ſetleth about the heart. Now he hangeth the chin into the boſome, becauſe his lazineſſe wil not rouze vp his dull ſpirits, and diſperſe his cold and clottered bloud. Now hee looketh vpward, gaping with open mouth, becauſe he will not ſtretch a little the ſinewes of his throate and chapps, as a man doth that looketh vpwards with his lippes ſhut; therefore this idle foole draweth his breath in at his mouth moſt commonly, for the rheume aſcending into his head, for want of moderate exerciſe, and diſcending into his noſe, hindereth the eaſie paſſage of his breath, that hee cannot ſo fully enioy his pleaſant ſleepe. And for recreation ſake, when he is weary with ſleeping on the one ſide, he turneth on the other, as the gate doth on the hookes, Prou. 26. 14.
Againe, He foldeth his hands together. As others vnfold their hands, armes, knees, to labour; ſo he infoldeth or crudleth his limbes together to ſleepe, as eueryevery kinde of creature doth. Working and walking, doe moſt exerciſe the body, ſtanding leſſe, leaning leſſe then that, ſitting leſſe, and lying leſſe then that, but the infolding of the members giuegive greateſt reſt, and ſecurity. For then the blood is kept more temperate, hee coucheth in a leſſe roome, and is ſooner vp, if any euill outwardly aſſaile him. In heat the ſluggard diſplayeth abroad his limbes, in cold he gathereth them on an heape. Theſe drowſie fooles liue by inſtinct of corrupt nature, like beaſts. As for prodigall, ſtirring, liuely, and witty fooles, they more reſemble the Diuell. They are not ſnailes, but waſpes, and hornets. They are idle alſo, for either they liue in no profeſſion or calling, or elſe take no paines in their profeſſion. And of them is this text alſo vnderſtood.
And eateth vp his owne fleſh. What other euils ſoeuer hee may auoide, yet this is a ſure puniſhment laid on ſluggiſhneſſe, that it pineth, and conſumeth the body, as it waſteth the outward ſtate. For by labour muſt a man liue, therefore by idleneſſe ſhall he deſtroy himſelfe. For idleneſſe is a cauſe of many diſeaſes, when the dregges of the humours are not moued, nor ſuperfluities evaporated by agitation, and ſweat▪ Drowſineſſe breedeth droſſineſſe, and vaine pleaſures, which is another kinde of idleneſſe, bringeth pouerty and paine. Againe, he eateth vp his owne fleſh with griefe, enuie, couetouſneſſe. Griefe flayeth him, Prou. 21. 25. Enuie and couetouſneſſe conſume the fleſh, and drye the bones. Many ſluggards are couetous and greedy, yet proud, and idle, enuying the plenty of thoſe that labour, and ſpeake euill of them. There are abundance of ſuch like now a dayes.
Verſe 6.
Better is an handfull with quietneſſe, &c. Thirdly, the ſluggard is here deſcribed by his inward effects, or vaine imaginations of his fooliſh heart, deſtitute of iudgement, vttered by the tongue, whereby he excuſeth, maintaineth, and confirmeth himſelfe in his idleneſſe. For a foole wanteth not his reaſons, yea, the ſluggard is wiſer in his owne conceit, then ſeauen men that can render a reaſon; Prou. 26. 16. But his reaſons are grounded on his luſt, and according to his luſt, for that is his law. Better it is to hauehave an handfull with quietneſſe, then both hands full with trauell & vexation of ſpirit. As if he ſhould ſay, it is better for a man to content himſelfe with a little with reſt, then to toyle himſelfe as the drudge doth, carking and caring night and day hee cannot tell for whom. What ſhould a man doe, but eate and drinke, and play, and be merry, and take his naturall reſt? A man cannot tell how long hee ſhall liue, wherefore then ſhould hee make a beaſt of himſelfe? He were as good ſpend his goods himſelfe, as let another ſpend them. A man may labour all his life to gather goods for his children, and they may hap to be rather the worſe, then better for them. For as he hath freed them from care to get them, ſo will they but care how to waſte them. Againe, he that ſtriueth to be rich, ſhall be intangled in manifold buſineſſes, troubles, ſuits, and be diſquieted with a multitude of ſeruants and labourers, which will ſpend it as faſt as they get it. Moreouer, he that hath much, is but a prey to theeues, robbers, and catch-poles, ſo that vnleſſe hee looke well and warily to himſelfe, hee ſhall be inſnared one way or other, and be hated and enuyed. Now for a man to liue, and lie continually thus at defence, is a great vexation, and better were it that his goods were farre enough, then to liue in continuall feare, and drudgery. Therefore I hold it a wiſer courſe for a man to take his eaſe and pleaſure, to be content with a little, let the World runne which way it will. The ſluggard ſeemes to hauehave many good ſpeeches oft times, but they proceede from an euill heart, and tend to an euill end. Therefore they are but fooliſhneſſe and wickedneſſe.
Verſe 7. Then I returned, and ſaw vanity vnderunder the Sunne.
II. Example of inward euils is, vnſociableneſſe.A Second example of the contrary, to wit, of couetouſneſſe, and drudgery, whereby vanity is increaſed. Then I returned, and ſaw vanity, &c. When I beheld the fooliſhneſſe of the careleſſe ſluggard, and withall looking about for the hearted man that h d wiſedome to order himſelfe rightly in the affaires of this li…e, another extremity offered it ſelfe to my ſight, which was a vanity aboue all vanities, yea, darkening all other, as the Sunne doth the ſtarres. So that mee thought I began but now to ſee vanity vnderunder the Sunne. Theſe words therefore are as it were a magnificall preface to the deſcription of ſome great thing.
Verſe 8. There is one alone, and there is not a ſecond, yea, he hath neither child nor brother; yet is there no end of all his labour, neither is his eye ſatisfied with riches, neither ſaith hee, for whom doe I labour, and bereaue my ſoule of good? this is alſo vanity, yea, it is a ſore trauell.
A Deſcription of the impure drudge. Firſt, by his ſolitarineſſe, or vnſatiableneſſe: There is one, and not a ſecond. That is to ſay, a ſoliuagant, or ſolitary vagrant, a Deaſtricolous perſon, whoſe heart is fixed in the ground like the roote of a tree, neither a rationall, nor yet a brutall creature, but a plaine vegitable, or locomotiue plant. For diuers of this kinde there be, that are without coniugall affection, or abſtaine from marriage for feare of charge of children and expence. For hee hath not a ſecond, (all liuing creatures are ſociable but he) that is, he hath no companion or fellow, all companies are vaine and euill, and offenſiue to this ſober one, (for ſo is he conceited of himſelfe) and the beſt man with him is but a talker, a familiar friend is but a diſturber of his thoughts, and hindereth him from his buſineſſe. So fearefull and carefull, diſtruſtfull and deſpairefull is a man, when God leaueth him to himſelfe.
Secondly, he is deſcribed by his vnreaſonableneſſe, argued by the negation of the impulſiue cauſes of his carefull drudgery. He hath neither child nor brother, kinſman, nor allianee▪ at leaſt that ſtandeth in neede to be helped with his goods.
Thirdly, he is deſcribed by his exceſſe. There is none end of all his labour. Hee is inſatiable, his heart is a bottomeleſſe gulfe that cannot be filled, his deſires are inlarged as hell. All that he looketh vponupon with his eyes, he deſireth to hauehave. And if he had it, yet could not that quench his thirſt, nor ſtay his hungry appetite. He is a Leuiathan, a Sea-dragon, or Whale, that wanteth roome in the maine Ocean.
Fourthly, he is deſcribed by his ſenſeleſneſſe. forgetfulneſſe, want of diſcourſe, and vſe of reaſon, being in vtter bondage to his luſt, and ſo wholly degenerated into the nature of a beaſt. He neuer ſaith, for whom doe I labour, and bereaue my ſoule of good? Hee is carried euen forward like the plant by his inclination, or like the beaſt by his appetite, like eueryevery irrationall by his inſtinct, neuer reflecting his reaſon vponupon himſelfe, or his trauell, to conſider the end thereof, and vſe of worldly things, nor vponupon his owne end, though hee ſee death in others, both elder, younger, and equals eueryevery day before his eyes, and euen feele the cauſes, fore-runners, or warnings of death in his owne fleſh and bones ſummoning him to iudgement. This perſon moſt wiſe, moſt good in his owne conceit, commeth farre ſhort of the rich man, Luke 12. who in the fulneſſe of wealth was able to ſay; Now ſoule take thy reſt, thou haſt goods enough, eate▪ drinke, and be merrie. He commeth farre ſhort of Nabal, that ate, and dranke, and was drunke, and ſlept ſoundly vponupon it. Nay, he neuer bethinketh himſelfe how all the things of this World ſerue for nothing elſe but meate, drinke, apparell. For he depriueth himſelfe of theſe as neere as may be, and layeth them vp for the wormes, mothes, and canker. This ſeruice is the euent of his labour, as much as in him lyeth, (for death, not he, putteth others in poſſeſſion and vſe thereof) what other end ſoeuer he confuſedly dreameth of, but neuer obtaineth.
The whole verſe laboureth of a Gradation, thus: He carefully laboureth for no cauſe; and not onelyonly ſo, but there is none end of his labour; and not onelyonly that, but he is neuer ſatisfied, neither that onelyonly, but he affords no comfort to his body therewith. He planteth a vineyard, and eateth not of the fruit; he feedeth a flocke, and eateth not of the milke, he is an oxe treading out the corne, and muzzleth his owne mouth, yea, when his bread is before him, he layeth his knife to his throat, as Solomon ſaith, ſcarcity is vponupon his table. This is a vanity, and a ſore trauell. It is one alone indeed, for there is nothing in nature to compare him to. For eueryevery creature deſireth the perfection of it ſelfe, but this ſeeketh his owne deſtruction. He is like a Water-mill.
Verſe 9. Two are better then one; becauſe they hauehave a good reward for their labour.
AN illuſtration of the vanities of *Without naturall affection towards men. Rom. 1.Miſanthropicall couetouſneſſe, by a compariſon of contrary aWhich is a remedy againſt the contrary▪ vanity.ſociety or community of life; Two are better then one. This contrariety is confirmed by the oppoſition of the benefits of ſociable life, and euils of ſolitary life, by diuerſe examples, in theſe foure next verſes, to wit, of two working together, of two lying together, of two contending, with the *Oppoſition, or contrariety.Antitheſis of their reaſons, or contrary conſequence of contraries.
The firſt example, is of two working together. Two or more labouring, or trauelling, or doing any thing are helped, furthered and comforted one by another. And that worke, or exerciſe whereabout they are buſied, hath better ſucceſſe by much, then when one is alone. Man by nature is the moſt ſociable creature, as his reaſon and ſpeech doth manifeſt. As for other liuing creatures they are ſociable alſo, but yet by naturall ſympathy, and ſo are plants alſo. They are gathered or ſeuered by their manifold differing kinds, and by ſympathies and antipathies in their kinds: But reaſon and ſpeech vniteth men into one ciuill body, and ſeuerall men are ſeuerall members of that body. And whereas no member can ſerue it ſelfe, maintaine or comfort it ſelfe without the other, nor if it be ſicke, lame, &c. can relieue it ſelfe without the other: ſo neither can any one man liue without the coworking, nor comfort himſelf without the aid & compaſſion of another. But if he ſtriue to doe it, or can doe it in ſomethings yet it is altogether imperfectly, vnprofitably, vncomfortably done, and of no continuance. For the whole ſtate of one member is ſo by diuine prouidence intangled and vnited with another, that in the perfect wel-fare of one there muſt be a concurrence or communion of all, as wee ſee it to be in the members of the body, which though they hauehave ſeuerall offices, yet cannot one execute his office to the perfect good of it ſelfe, without the communion of the offices of the other members. What can the man doe, whom all men forſake and leaue wholly to himſelfe? what can the eye doe when all the other members leaue it? what profit hath it by ſeeing? Therefore the more that a man is ſeperated from ſociety, and community of life, he is the more imperfect, comfortleſſe, miſerable. But now this Miſanthropicall drudge hath no ſociety with God, and little with men, therefore he is a member deſtitute, imperfect, yea worſe then a beaſt. He is imperfect and deſtitute▪ quia flagrat inuidia populi, the hearts of all are againſt him. All the members with-hold their lucky communicati…g influence, as I may ſay, and are maleuolently aſpected: Now he that is diſhearted of all, is as fruit in an ill ſeaſon, too cold, too hot, intemperate. Contrarily, he that hath the hearts or good will of men, flouriſheth vnderunder their beneuolous aſpect. Therefore the pliant ſociable man is much better then the tough, ſtiffe, ſoliuagant drudge in all ſeaſons and affaires.
Verſe 10. For if they fall, the one will lift vp his fellow: but woe to him that is alone when he falleth; for he hath not auother to helpe him vp.
THe contrary reaſons, ſhewing the benefits of ſociable life, and the euills of ſolitary couetouſneſſe. If they fall, &c. If one or any of them miſcarry, in a iourny, or any action, then his fellow will helpe him vp, commiſerate his caſe, and communicate his helpe, euen his ſtrength with the others weakneſſe. So it is in the ſociety, and community of ciuill life. If a man hauehave companions, friends, and well-willers, which are gotten and kept by mutuall duties, and tokens of louelove and friendſhip, he ſhall hauehave helpers and furtherers of him in his neede, reioycers with him in his proſperity, comforters of him in his ſickeneſſe, incouragers of him in his troubles, and commiſſerators of his ill-fare, of what kind ſoeuer it be. Contrarily, woe is to him that is alone; when he falleth, he hath not another to helpe him vp. Woe, that is, loſſe, trouble, vncomfortable liuing, &c. is to him that is alone: For as he careth for no man, ſo no man careth for him. Euen as he that is alone in a iourney, and falling by the way hurteth himſelfe, or falleth lame, or falleth ſicke, or wanteth money, &c. is in greater trouble and diſtreſſe, if he want a fellow, or companions to communicate, and impart their helpe vntounto him: ſo if a man be a ſolitary drudge, and an vnprofitable incompact member, that he careth for none but for himſelfe, nor yet in effect and truth for himſelfe, as Domitius Nero, who complained that he could find none to kill him, when a more ignominious death waited for him; he I ſay, ſhall in his proſperity be enuyed, and grudged at of all, in his ſtrict dealings be curſed, in his need be helples, in his troubles remedileſſe, in his heauineſſe comfortleſſe, in his falling troden vnderunder foot, and after his death caſt into the pit as an vnprofitable drone. Briefly, he ſhall want all the profitable and comfortable fruits that redound to men by vertue of mutuall duties, and louelove in ſociable, and ciuill life. What profit hath this man of all his labours that he taketh vnderunder the Sunne?
Verſe 11. Againe, if two lie together, then they hauehave heate; but how can one be warme alone?
THe ſecond example is of two or more fellowes lying together in bed, or boards, or on the ground. Two lying together, are better then one, becauſe they hauehave heate. Contrarily, how can one be warme alone? If two or three men lye together in the colde, they ſhall be helped one by another, and all kept warme: euen ſo, if there be an entercourſe of mutuall duties among men, accordingly as eueryevery man hath receiued the gift of God, then ſhall they be helped, comforted, ſuſteined one by another, and it ſhall be well with eueryevery one of them. But contrarily, if one lie alone, the cold ſurpriſeth him on eueryevery ſide, and by his contrary quality, driuing and inforcing the blood and heat inwardly, benummeth the outward parts, oppreſſeth the heart, and mortifieth it; whereas two or three lying together, the heat is produced and kept in the outward parts the pores of the body kept open, the blood diſperſed, the fleſh kept ſupple by the heat, and ſo preſerued from the rigidity of the cold: euen ſo in ciuill ſociety, if a man be without fellow, friend, companions, louers, welwillers, he is helpeleſſe, comfortleſſe, and impotent, ſubiect to many euils, and inconueniences that might be auoyded, hee hath none to reioyce with him in his good ſucceſſe, nor to commiſerate his euils, none to maintaine him in his ſtanding, nor to ſuſtaine him in his falling.
Verſe 12. And if one preuaile againſt him, two ſhall withſtand him; and a three-fold cord is not quickly broken.
THe third example is of two or more fellowes in matter of contention. If one preuaile againſt him, two ſhall withſtand him. As if he ſhould ſay, If a man be not alone, but hath fellowes or pertakers, then though that one be ſtronger then he, to giuegive him the foile, yet ſhall he with the helpe of his fellow withſtand that one. This is amplified by a compariſon of the leſſe to the greater, figured by a prouerbiall or alligoricall ſpeech. (A three-ſold cord is not quickely broken.) If with the helpe of one he ſhall be able to withſtand him, much more then with the helpe of two or more. Or, when many ſhall lay their ſtrengths together, they ſhall be much more able. So likewiſe if a man be not a ſolitary, malecontented, ſelfe-conceited, rigorous muckrell, but communicate with others, and be conſociate with them by the intercourſe of mutuall duties, beneuolence, courteſies, kindneſſe, compaſſionateneſſe, &c. the like he ſhall find againe. Therefore the vniuſt ſteward dealt wiſely, Luke 16. He made friends afore-hand, leſt he ſhould be alone, and deſtitute, and end his dayes in deſperation.
To conclude all this point, our Sauiour Chriſt ſaith, With what meaſure ye mete, it ſhall be meaſured to you againe, Mat. 7. 2. Thus much of the ſecond example of inward euils.
Verſe 13 Better is a poore and a wiſe child, then an old and fooliſh King, who will no more be admoniſhed.
III. Example of inward euils is wilfulnes.A Third example is of folly in kings, men of authority, and rule, men of wealth, and of what preheminence ſoeuer, whereby vanity is alſo increaſed. Idleneſſe bringeth the ſluggard to miſery; couetouſneſſe bringeth the niggard to miſery; and wilfulneſſe bringeth eueryevery man of power and great eſtate, who hath an outward ſhew of happineſſe, to miſery. Yea, ſo farre from happineſſe is a wilfull and ſelfe-conceited man, although he be a King or Monarch, that a poore and a wiſe childe is better then he: The childe is better then the old man, the poore is better then the rich. Docility, teachablenes, tractablenes is the property of wiſedome, and he that is wiſe is neereſt vntounto happineſſe, whatſoeuer his age and eſtate be. Contrarily, ſtubbornneſſe, peruerſneſſe, wilfulneſſe is the property of fooliſhneſſe, and he that is fooliſh is fartheſt from happineſſe, though he be a Monarch; Yea, hee is neereſt to greateſt miſery, as Ieho…akim, Saul, Zedekiah, &c. Samuel was better then Heli, and Dauid then Saul. And through the like folly, were ten tribes rent from Rehoboam. The higheſt eſtate, or dignitie that a man can attaine to, and which men commonly count the happieſt, is the ſtate of a king. For a king hauing all other in ſubiection and vnderunder command, is in that worldly reſpect the neereſt vntounto God, whoſe immediate vicegerent he is. And therefore in reſpect of ſupremacy in the execution of Iuſtice and iudgement, Kings are tearmed, comparatiuely, Gods.
But notwithſtanding that high place and ſupreame power, if hee want diſcretion and wiſedome to ſway the ſcepter in Iuſtice, and iudgement, according to the law of the higheſt, he is worſe than a poore ſubiect or inferiour, that hath wiſedome to order his priuate and particular ſtate aright. Yea, though he be old, and rich, yet is he worſe then one that is yong and euen a childe, and poore becauſe this hath wiſedome, that is, is capable, teachable, tractable, and ſo is in poſſibility and hope. But contrarily, the other being old, and by reaſon of age, and long experience ſhould be of a wiſe and vnderſtanding heart to diſcerne truth and equity, but yet is fooliſh, and carryed with the ſway of wandring and fruitleſſe luſts, as children commonly are; neither yet through wilfulneſſe will be admoniſhed, that is, will not heare, nor yeeld to the aduice and counſell of ſage, and prudent counſellers, but like Rehoboam, Zedekiah, Ahab, Nebuchadnezzer ſetleth himſelfe vponupon his lees; the other, I ſay, is better then hee. All this compariſon is figured by a Synecdoche of the Speciall. For by king is meant all men of any externall power, place, wealth, kindred, beauty, ſtrength, age, or any prerogatiue. Contrarily, by the poore childe, is meant any one that wanteth theſe prerogatiues, and is the moſt inferiour.
Verſe 14. For out of priſon hee commeth to raigne, whereas alſo he that is borne in his kingdome becommeth poore.
A Confirmation of the Antitheſis, or contrariety, by the contrary effects of wiſedome and folly in them both. For out of priſon he commeth to raigne: That is, though he be a captiue, and kept in hold vnderunder chaines, as Ioſeph was, yet by wiſedome he commeth not onelyonly to obtaine liberty, but alſo riſeth by degrees to the ſcepter: So that he which was a bondman, is now become a King; contrarily, he that is borne in the kingdome becommeth poore, as if he ſhould ſay the other was a made bondman, but borne a king, this made a king, but borne poore, becauſe that the other was in his birth and bondage of a kingly heart and diſpoſition, as was Dauid, though of meane parentage; but this in his kingly birth and royall preheminence, is of a declining and degenerating heart and diſpoſition, as was Iehoiakim, and Comah; Ier. 22. Whereby it commeth to paſſe, that he looſeth the reuerend and awefull regard of his ſubiects, as did Sardanapalus, &c. By folly and wilfulneſſe, are great houſes and kingdomes ouerthrowne, and tranſlated to others, whereof the Scriptures affoord diuers examples. By priſon-houſe is meant any of meane eſtate, or low degree, as Dauid was, and as Ioſeph was, according to the Pſalme 113. 7. 8. and ſpecially Pſalme 106. 17. 18. 19. 20. By borne King, is meant any of higher eſtate, degree, or preheminence in outward things, by the figure Synecdoche. Such like were Zedekiah, Iehoiakim, Coniah.
Verſe 15. I conſidered all the liuing, which walke vnderunder the Sun, with the ſecond child that ſhall ſtand vp in his ſtead.
THis third example of vanity, and vexation belonging to royall ſtate, is figured by the preuention of an obiection thus: What though ſometimes it fall out that Kings are led aſide, either through their owne folly, or deceits of wicked Counſellours, as the flattering Princes corrupted Ioaſh? 2 Chron. 24. 17. that argueth not that wiſe Princes behauing themſelues prudently in all their wayes, ſhould be ſubiect to vanity; that is, depriued of happy contentation, as other inferiour degrees are. I anſwer, that vanity and vexation in royall ſtate, is not onelyonly increaſed by their owne folly, or produced by an inward cauſe; but alſo it proceedeth from an outward cauſe, to wit, occaſioned (if he were guarded from all other euils and diſcontentments) by the vnconſtancy, and the inſtability of the paſſionate people his ſubiects. For they are fickle and reſtleſſe, carried to and …ro, as eueryevery blaſt of diſcontentment and idle fancies toſſe their humours, and are oft times like the Sea, that maketh a noyſe when no winde is ſtirring, when they hauehave no cauſe, but onelyonly diſquieted with an itch, affectation of nouelties & changes, though it be for the worſe, as the Iſraelites being weary of Iudge▪ ordained of God, would be gouerned by Kings, as other Nations were, 1 Sam. 8. 6. 7. As they that being wea…y of reſt, muſt be exerciſed with labour, verſe 11. to 18. that they may be brought to know their happy eſtate, which through fickle and wanton diſcontent they are ignorant of, like to children that hauing too much of their owne will, cry for the roode, for nothing elſe will quiet them. Deliciouſneſſe, and fulneſſe in eueryevery thing, groweth loathſome. Howſoeuer, men know not, or are forgetfull of their owne good. This then is a griefe, and vexation to a King, that the people reſt not contented in him, and if they doe, yet when he is old, they begin for the moſt part to turne their hearts towards the ſecond, euen the child, or heire, that ſhall reigne after him. And this is not one of the leaſt griefes of old age, the contempt or neglect of the younger, when as they ſee themſelues growing out of requeſt, their names, account, and memoriall, decaying by little and little, with their bodies, and with death vaniſhing quite away. As this is to others, ſo to Kings alſo a vexation to ſee already the common aſpect of their people, bent vponupon another obiect before the time. Old age is iealous, and ſuſpitious of the contempt of youth.
Verſe 16. There is no end of all the people, euen of all that hauehave b…ne before them: they alſo that come after, ſhall not reioyce in him: ſurely this alſo is vanity, and vexation of ſpirit.
A Reaſon, why people are with the ſecond child, that ſhall ſtand vp in the Kings ſtead, namely, their vnconſtancy. There is no end of all the people that hauehave beene before them▪ End, hath not relation to time, or perpetuall ſucceſſion of generations, but ſignifieth a fixed reſolution, and reſiſtfull contentation, or ioyfull complacence, which is not to be found in the people, which are wauering as the Sea, and variable as the Moone. For former people little regarded the preſent Kings Grand-father, being old, and in their deſires turned after his Father being young, whom againe now being old, the preſent people are weary of, and are all for his ſonne, and that for ſiniſter reſpects, euen their owne preferment, gaine, &c. or itching after nouelties, and changes. They alſo that come after, ſhall not reioyce in him. And when he is old alſo, the people then ſhall no more reioyce in him, then the former did in his aged Father. For the common people are like to children, that reſt not contented with any Schoole-maſter, and like to ſeruants, that louelove to change eueryevery yeere their Maſters, euen as againe Parents and Maſters are affected to new Miniſters. People are deſirous to heare new Preachers, as Feaſters to heare new ſongs, and new inſtruments; Ezech. 33. 32.