Commentary on Ecclesiastes, Chapter 6
CHAPTER VI.
Verſe 1. There is an euill which I hauehave ſeene vnderunder the Sunne, and it is common among men.
AN illuſtration of the comfortable vſe of riches, which is the gift of God, by the contrary vnprofitableneſſe, vanity, or abuſe therof, in thoſe that want this grace; or rather by the abuſing of themſelues, their ſoules and bodies, in withholding the vſe thereof from both. Which thing is a plague and curſe of God vponupon ſinners, that ſeeke not his kingdome, and the righteouſneſſe thereof, but truſting in themſelues and their goods, ayme at a full and firme eſtate, voyde of care and feare, or elſe of plaine and exceſſiue pride hoard vp their riches for the aduancement of their poſterity: Of which purpoſe alſo God defeateth them, by tranſlating their goods to ſtrangers. And this is a great calamity and woefull miſery. This hee toucheth to the end of verſe 6.
This firſt verſe containeth the generall propoſition of this vnprofitableneſſe, and vanity of riches, which increaſeth the miſery of man that ſeeketh for a felicitie in them, not in God. There is an euill which I hauehave ſeene vnderunder the Sunne, and it is common among men. This vnprofitable vanity i… declared in this verſe. 1. By the Generall, an euill. 2. Confirmed by teſtimony, Which I hauehave ſeene vnderunder the Sunne. 3. Amplified by the adiunct, and it is common among men. This knowne euill, whereof there is great complaint eueryevery where, is common among men, and peculiar or proper to men: For beaſts are not ſubiect to this euill diſeaſe, but men onelyonly, who in this reſpect among other, are worſe and more miſerable then beaſts. And it is indeed our peculiar plague of God vponupon the diſtruſtfull, faithleſſe, vncharitable niggard; who as he neither loueth God, nor his neighbour, ſo neither doth he louelove himſelfe, by the iuſt iudgement of God.
Verſe 2. A man to whom God hath giuen riches, wealth, and honour, ſo that he wanteth nothing for his ſoule of all that he deſireth, yet God giueth him not power to eate thereof, but a ſtranger eateth it: This is vanity, and it is an euill diſeaſe.
A Particular explication of the propoſition in theſe two next verſes, wherein this vanity or euill plague, is ſet forth to the view of the eyes, by an hypotipoſis or liuely deſcription. There is a man, that as hee hath thirſted after worldly goods, as the Iſraelites hungred for fleſh, ſo God hath giuen him his hearts deſire: He hath riches, hee hath wealth, and the abundance of all things ſeruiceable for the welfare of mans life; he hath honour, or the place, and title of dignitie to which he hath aſpired, neither doth hee want any thing that his ſoule luſted after, but hath inioyed all the full meaſure and perfection thereof. Here is the outward appearance of happineſſe: But God withholdeth his grace from him, that he cannot vſe it to his comfort. He is like an aſſe loaded with gold, and victuals, but eateth thiſtles, and in the end a ſtranger that neuer ſweat for it, one vnknowne to him, yea, it may be one that was his enemy ſhall hauehave the vſe thereof. So that it plainely appeareth at the laſt to all men, that this happy man was the drudge, the Purueyor, the Porter, the aſſe of other mens burdens. Here is the vnprofitableneſſe and vanity of his labour. And this is an euill diſeaſe, or grieuous ſickeneſſe. This euill diſeaſe than conſiſteth, 1. In the accompliſhment of his deſires, He hath riches, wealth, honour, amplified by a commoration, he wanteth nothing. 2. In the priuation or want of grace to vſe them: Yet God giueth him not power to eate thereof: Eating, is put for all comfortable vſes, by a Synecdoche of the ſpeciall, 3. In the euent of all his poſſeſſions, the tranſlation thereof to ſtrangers; But a ſtranger eateth it.
Verſe 3. If a man beget an hundred children, and liue many yeares, ſo that the dayes of his yeares be many; and his ſoule be not filled with good, and alſo that he hauehave no buriall, I ſay, that an vntimely birth is better then he.
A Continuation of the deſcription of the vanity of riches without vſe, figured by a Gradation. If, or although▪ a man hath not onelyonly riches, wealth and honour, but hath euen an hundred children alſo, euen children (eſteemed the greateſt bleſſing, as orbity and barrenneſſe was a reproch) according to his deſire, which he may ſend out like flocks, Iob 21. 11. and not onelyonly ſo, but withall liue many yeeres, and yet his deſires be not ſatisfied with riches, ſo that he cannot inioy the comfortable vſe of theſe things that are preſent; but euen his children are an occaſion of greedy deſire, care, ſorrow, ſparing, and pinching, &c. and not onelyonly ſatisfied and comfortleſſe in life, but alſo at his death hath no buriall, euen neither then hath any vſe of his goods, children, kinsfolkes: for the honourable execution of his funerall, Ier. 22. 18. but is rather executed for ſome capitall crime committed, as many Emperours and Popes were, or murthered, Ier. 22. 19. or drowned, or maketh away himſelfe, as Nero, and Achitophel, Saul and Iudas did, or dyeth farre from home, and ſuddenly, or that had beene hated, as Iaſon, 2 Maccab…us 5. 8. 10. of all men, and euen his children be weary of him, and aſhamed of him, yea diſcredited by him in his latter dayes, when his vnderſtanding and memory fayling, he hath no gouernment of his inordinate paſſions, but is wickedly humorous, weariſome, and odious, and therefore euen his friends glad of his death; this is a vanity, a miſerable calamity. This vanitie or euill diſeaſe, particularized in this verſe, conſiſteth. 1. In hauing children at a mans deſire. 2. In liuing long. 3. In being depriued of all ioy through faithleſſe and greedy deſire. 4. In an infamous, and diſhonourable death. Laſtly, he illuſtrateth this vaine condition of the rich, by a compariſon of an abortiue child, to wit, one that is borne before his time, and dyeth in his birth: The vntimely birth is better then he.
Verſe 4. For he commeth in with vanity, and departeth in darkeneſſe, and his name ſhall be couered with darkeneſſe.
A Confirmation of the compariſon or preheminence of the vntimely-borne child aboue him. Ki bahebel ba, for he commeth in vanity, i. as nothing, being ſenceleſſe of good and euill. So that his comming is as no comming at all. And as he commeth before his time and growth to ripeneſſe of birth, and ſo is no man; ſo againe he departeth in darknes, he is priuately buried, either few or none knowing thereof, and his name is couered with darkeneſſe. For there is no ſpeech, nor remembrance of him any more.
Verſe 5. Moreouer, he hath not ſeene the Sunne, nor knowne any thing. This hath more reſt then the other.
A Second priuiledge or preheminence of the abortiue aboue the vaine rich. Hee hath not ſeene the Sunne, &c. His birth was to him an end of all miſeries to which the life of man is ſubiect. He neither felt in himſelfe, nor ſaw the manifold corruptions and euils in the world, nor the cares and trauels of this painfull life. He is freed from bodily diſeaſes and paines, from oppreſſions and enuy, from feares, and dangers, from griefe, anger and fury, with which the other was preſſed and oppreſſed: Therefore he hath more reſt then the other, who liued and dyed in vanity.
The corne that is cropt vp as ſoone as it appeareth, or is bruiſed in pieces when it lyeth in ſprout, is better then the old weed that is hated while it ſtandeth, and in the end is cut downe for the fire.
Verſe 6. Yea, though he liue a thouſa…d yeeres twice told, yet hath he ſeene no good. Doe not all goe to one place?
AN amplification of the former argument by a prolepſis. Notwithſtanding, the eōmon afflictions of mortal life, yet it is a pleaſant thing to behold the Sunne, to enioy the bleſſings of God beſtowed on a man, and long life is a bleſſing deſired of all. Therefore in that hee liued here many yeeres, his condition is much better then the abortiues, which was depriued of all. Anſ. Although hee liued long, yea, a thouſand yeeres, and a thouſand to the end of that, yet is that no prerogatiue, but a multiplication of miſeries, and vanities: For he hath ſeene no good. He hath ſpent his dayes in carefull trauell, in ſorrow, griefe, anger, in much diſquietneſſe, feare, and trouble, he hath depriued himſelfe of ſociall recreations of the day, and the naturall reſt of the night▪ to accompliſh his vaine hopes, he hath liued beſides all his goods, he hath iaded his body, broken his braines, burthened his conſcience, he is hated of God, loathed of men, the earth groneth vnderunder his burden, the World is weary of him, hee is quite ſtript of all goodneſſe, and baniſhed out of eueryevery place in the hearts of men, as Iaſon, 2 Macc. 5. 8. He dyeth in ignominy, he is burled in forgetfulneſſe, his name is rotten before his body, he hath neither done good, nor enioyed good, and how long ſoeuer he liued; Doe not all goe to one place? After that he hath had the experience of two thouſand yeeres vanities, he muſt deſcend into the graue of the abortiue, and returne againe into duſt with him. Now when they are both duſt, whether duſt is the better? the former or later? The duſt of him that had the experience of common, and perſonall vanities, without number, many yeeres, and ended his dayes in ſhame and diſhonour, or of him that neuer knew any thing?
Verſe 7. All the labour of man is for his mouth, and yet the appetite is not filled.
THe ſecond part of the Chapter: which is, a concluſion of the weakeneſſe, and inſufficiency of riches to ſatisfie the deſire of man, to the end of the Chapter. Man conſiſteth of an immortall ſoule and corruptible body; that is ſpirituall, this is earthly: yea, that is a ſpirit, and the body is but a veſſell, or inſtrument vnited to it, without compoſition or mixture. This veſſell is the ſperme of the World, the duſt of the earth, that is to ſay, an elementary matter or ſubſtance, conſiſting of a mixture of the elements, and therefore it is ſuſtained and maintained by elementary foode; So that the appetite, to wit, hunger, and thirſt, is earthly alſo. Now what is the end of all the labour of man? wherein doth he labour? what is the obiect or ſubiect whereon he worketh? Is it not all to ſatisfie the bodily appetite? Whence proceedeth, and whether tendeth this appetite? Nature it ſelfe declareth the matter. The appetite of the Tree is the more ſimple moiſture, or rather iuyce of the earth, and it cannot, neither willeth to goe beyond his kinde: For the appetite is limited to the kinde, which onelyonly deſireth the perfection, and propagation thereof. And ſo of all creatures liuing and ſenſible, according to their kindes. But mans veſſell being the moſt compound, not that it hath more elements then other creatures, but the moſt vniuerſall nature, hath an vniuerſall appetite: And the whole World, with all the creatures therein, ſerue onelyonly for meate, drinke, and cloathing. The whole Armies of heauen and earth are onelyonly for theſe three ſeruices of mans body, either immediately, or mediately; that is to ſay, either foode, or elſe preparatory veſſels, Miniſters, Officers, or Tradeſ▪men, ſubordinate one to another for man, who is the centre of them all▪ Sheepe and Oxen eate the iuyce of the earth, not immediately, but by the preparatory veſſell, the greene hearbe, by which it is transformed into foode agreeable to the nature of …ea…ts and fowles. So man ea…eth graſſe and fodder, prepared by the bodies of cattle, alſo flies and wormes, and vileſt things, are by ſubordinate veſſels from one to another, prepared to his mouth, and for his mouth. The moſt vniuerſall inſtrument by whoſe foture the life of the World, and of all his furniture is maintained, is the light in the Sunne, which God therefore created before any other creature. Then the Starres, nextly the matter of the firmament, whereof the ſtarres were formed: Theſe are ſubordinate. So that the heauens are an vniuerſall cauſe or veſſell, by whoſe foture the elements are ſuſtained. Againe, the elements are an vniuerſall cauſe of ſuſtenance of their creatures produced out of their wombes, and formed of them. Laſtly, the mixt creatures are preparatory veſſels one for another, till at length all come to the belly and backe of man, euen his body, the centre of them all: For all is meate, and meate includeth medicine alſo. Now eueryevery man hath in him the nature of all men, ſo that all men are but as one man, this one man is the ſperme or ſeede of the whole World, ſuperiour and inferiour nature, as the kernell containes the tree with all his branches, leaues, colours, vermiculations, fruits, &c. & as the ſperme of the liuing creature containeth the members, faculties, qualities, operations, &c. of the creature from whoſe body it is propagated, and is by the vniuerſall fotures of the light, ſtarres, firmament, elements, &c. produced into growth and perfection, which are but the vniuerſall preparatory inſtruments, which this ſperme vſeth and applyeth for the building vp of it ſelfe with the next foode or matter, which is apt to be adapted, and incorporated into the nature of it ſelfe: This matter or foode it onelyonly deſireth. And ſo doth man alſo in his kinde. Of the animall and ſpirituall foode and appetite it is impertinent here to ſpeake. Therefore all the labour of man is for his mouth. The heauens, the elements, the creatures, worke, and prepare for him, by their influences, inclinations, appetites, for to ſatisfie and fill his appetite. Their mouthes are made for his mouth, their skinnes for his clothing, and building alſo is but a cloathing or couering. All things are for the neceſſities and delights of the body. In this reſpect alſo is he the Image of God, in that all things are for him, and he is for himſelfe, as concerning the creatures. For all are ſeruants to him, but he is ſeruant to none: If he be, that is his degenerating, his curſe, his fall, his brutiſhneſſe: for he that ſerueth any thing, body, or bodily things, is a beaſt in that reſpect. But who almoſt now a dayes maketh not an Idoll of his body? therefore when we would be as gods, then are we euill beaſts, filthy beaſts. But bodily things are for the ſeruice of the body; the body for the ſpirit, and that for the Lord. Otherwiſe, as Ieremy ſaith; EueryEvery man is a beaſt by his owne knowledge.
And yet the appetite is not filled. Or as the Hebrew ſignifieth; The ſoule is not filled. What the extent of mans appetite is, both perſonall, and bodily, may well appeare, by that which is already ſpoken, and alſo by the two examples following. The firſt is ſufficiently teſtified by the example of Alexander the Great, who was not contented with the poſſeſſion of the continent or Land, nor yet of the Sea, when he had heard Anaxagoras diſputing of the plurality of Worlds; and when he had conquered all, hee muſt needs be a god, pretending a title to heauen alſo. The appetite of man is not limitted to the materiall World, till he be transformed, or degenerated into the nature of a beaſt, which is when his light is fallen downe into the confuſed Chaos againe, the lees of his concupiſcence, which is vtter darkeneſſe. The ſecond is teſtified by the example of Heliogabalus, the monſtrous glutton, who was ſerued at one ſupper with ſeauen thouſand fiſhes, and fiue thouſand fowles, and had ſixe hundred bawdes and harlots following him in chariots, and gaue great rewards to him that could inuent any new pleaſure. Who is not an Alexander, and an Heliogabalus, if God ſuffer him to range? God hath alwayes permitted ſome to runne out into extremities of vice, as the Sodomites, that all men may ſee what horrible filth lyeth in the heart of eueryevery man, which God reſtraineth for the preſeruation of man-kinde for his Elect ſake, otherwiſe the Diuell is come downe, and rideth vponupon mans appetite. The appetite multiplyeth it ſelfe infinitely. For of all the millions of the liuing, among whom the World is diuided, eueryevery one hath an appetite of all, which ſheweth it ſelfe in the vehemency, and extreamity of mens ſtriuings, and aſpirings higher and higher, one roaring waue or billow beating forward another to ouerflow the banks, and to conuert all into ſea, if God had not limited their line, within which eueryevery man is bounded, when hee hath inhiated, ſtriuen, and done what he can. His might ſhall neuer be to his moode. For God hath ſet hill againſt dale, and contrarily. But what the appetite of him that hath but one acre of ground to liue on, and but one wife, is in the nature and kinde thereof without outward reſtraint, or inward grace, and indeed both, plainely appeareth by theſe two examples, which may ſerue for all. Therefore all the labour of man is for his body and bodily ſtate, but the appetite is not filled.
Moreouer, if the bodily appetite ſhould be ſatisfied with meate, drinke, apparrell, with the delights of the ſonnes of men, and pleaſures of the eyes; and that the perſonall appetite were alſo ſatisfied with honor and Soueraignty, which happened neither to Alexander, nor to Heliogabalus, nor to any naturall man; yet cannot the ſoule be ſatisfied with infinite worlds. For the food of the ſoule is not the world, but God in the world.
The excellent beauty of Gods wiſedome ſhining forth in all things, enamoureth the ſoule with the louelove thereof. And the more that a man knoweth, the more he thirſteth and longeth for knowledge. But this appetite is not filled, for it worketh on an infinite obiect, which cannot be comprehended nor contained in the ſoule, at leaſt, while it worketh by earthly organes. So that neither Alexander nor yet his Maſter Ariſtotle, nor Plato, Ariſtotles Maſter could be ſatisſied herewith. Their appetites could not be ſtanched. Hee that goeth about it, maketh God an Idoll, becauſe he limiteth the infinite. But if he be comprehended of any creature in heauen or earth, then is he limited. I conclude, though the appetite of the body ſhould be filled, yet the appetite of man could neuer be filled. Then full contentment or felicity is not to be found in this world, nor by this world, and the appetite that will not be filled with a little, ſhall neuer be filled, howſoeuer men commonly deceiue themſelues, thinking that if they had but this, or that, they would ſet vp their reſt. Yea, euen as Diues would hauehave ſet vp his reſt, if he had gotten but one drop of water to quench his feruent thirſt. The truth is, the more fuell the fire hath, the more hot it burneth. But the ſpirit of Chriſt is the water that cooles this heate, and quencheth this thirſt, his body and blood ſatisfieth this hunger. When the appetite, the attractiue, retentiue, digeſtiue powers worke on this foode, the other becommeth an excretion or expulſion.
But againe, though we enioy Chriſt and the kingdome of glory by faith, yet ſo long as we are here in the fleſh, wee hauehave not the full poſſeſſion thereof, 1. Ioh. 3. 1. and therefore deſire to be with him, 2 Cor. 5. 1. 2.
To conclude; Neither the appetite of the brutiſh man, nor of the animall or carnall man, nor of the ſpirituall man is here filled. And what ſhal fill the vegetable man, or locomotiue tree, which deſireth not meat, drinke▪ cloathing, women, children, buildings, &c. Eccle. 4. 8. And yet is there none end of his labour? Men now a dayes grow as thinne as Oakes begin to grow, and all is filled with brutes and vnprofitable vegetables.
Verſe 8. For what hath the wiſe more then the foole? What hath the poore, that knoweth to walke before the liuing?
A Confirmation of his former propoſition concerning the inſufficiency, and weakeneſſe of earthly things, to ſatisfie the appetite in their vſe, figured by a prolepſis, and that by a Communication. What can the wiſe man doe more with theſe worldly things then the foole? And what can the rich man in all his abundance doe more with it, then the poore doth without it? The Hebrew is thus. What more excellent or better thing by them is to the wiſe man, then to the foole? and what other thing is to the poore, then to him that knoweth to walke before the liuing? Then to him that can put forth himſelfe, put himſelfe in preaſe, make a ſhew, or crackling noiſe, carry a good account for doing good vntounto himſelfe, Pſal. 49. 18. This I thinke the Hebrew directly intendeth. Neither the wiſe man by, his wiſedome, nor the rich man by his power, ſtrength and skill to order them for the beſt, can doe more with them then bring their bodies to the ground in the full period of their times. But this the foole and the poore doe as well as they, andwhen they are all in the graue, what difference is there of their bones? And if there were any, what is of their duſt? If the rich and the wiſe can do no more with them, then the poore and the fooliſh, then is there no ſtrength in riches to full contentation, or felicity.
Verſe 9. Better is the ſight of the eyes, then the wandring of the deſire: This is alſo vanity and vexation of ſpirit.
AN amplification of the former reaſon, further figured by another prolepſis, thus: Seeing that God hath giuen the earth and worldly goods to men for the ſuſtenance and pleaſures of the body, they are a bleſſing, and tokens of his louelove, and the beholding of them with the eye, affordeth ſome contentment, and ſatisfieth the deſire of the ſoule.
And although perfect happineſſe conſiſteth not therein, yet it is much better then a wandring deſire, which longeth after many things, and wanteth neceſſaries, which the body naturally calleth for, and prouoketh a man to ſeeke for, though he would neuer ſo much inforce himſelfe to reſtfull contentation. He that hath a good competency and ſufficiencie, to cheere his body with comfortable things, and to liue in good account and credit among the better ſort, is of a more ſtayed deſire, and hath loy in himſelfe aboue him that hath leſſe, and is alwayes wiſhing, complaining, crauing, &c.
Anſ. Be it ſo, yet in theſe things that he poſſeſſeth, there is vanity and vexation of ſpirit. There is no ſoundneſſe but rottenneſſe. Miſery may be mitigated, but it can neuer be cured.
Verſe 10. That which hath beene, is named already, and it is knowne that it is man. neither may he contend with him that is mightier than hee.
A Confirmation of his iudgement, or cenſure deliuered in his former briefe anſwere, This is alſo vanity, &c. by two arguments. The former whereof is drawne from the notation of mans name. That which hath beene (whatſoeuer it is for outward reſpects) is already named, and it is knowne that it is man. Nod…agn aſher huae adam. The reaſon is thus framed.
Prop. He that hath his name of the earth, is earthly, mortall, in bondage to corruption, miſerable, vaine.
Aſſump. But man hath his name of the earth, the matter whereof he was formed; for Adam ſignifieth red earth, duſt, or mire: Therefore
Man is earthly, mortall, miſerable, &c.
Whether a man be wiſe, or fooliſh, rich, or poore, honorable or baſe, it mattereth not much. For it is enough to argue his vanitie, that he is Man, or Adam, of the earth, earthly, mire, duſt, the moſt miſerable of all creatures, ſubiect to infinite miſeries, as hath beene already ſhewed. For the beſt good being corrupted becommeth the worſt euill, from Lucifer to metals and ſtones. Neither may he contend with him that is mightier then he. Another argument drawne from the decree of God, who hath ſubdued him, and all things with him vntounto vanitie, whereof he can by no meanes rid or free himſelfe. For a man to contend with God, who is more mightie that is, but to encreaſe vanitie, euen to adde madneſſe to folly.
There are indeed that hauehave ſtriuen. 2 Mac. 9. 8. to exalt themſelues and to be happie men in their owne eyes, and opinions of all the people (for the contrarie opinion of one man breaketh this enforced deceitfull complacence) as *Valer. … lib. 7. cap. 3.Craeſus thinking not onelyonly himſelfe happie, but that all men alſo ſhould count him bleſſed, asked Solon who was the happie man, to try what he would ſay; but when Solon preferred Tellus the Athenian, a priuate man, and Cl…obis and Bitus alſo, he was offended. But Solon anſwered him that he might he called rich and mightie, but not bleſſed till he had made an happie end. This curbed the vaine conceit of his fained, inforced felicitie. For ſuch like will needes draw the iudgements of all men after their owne, to deifie them, eyther by reward or reuenge, by fauour or diſpleaſure, by countenancing or diſgracing, &c. So Mordecaies diſ-reuerence was the breaking of Hamans felicity, and Micahs prophecy of Ahabs. The Scriptures afford diuers examples hereof. But the greateſt ſhame, contempt, & confuſion abideth on them that hauehave thus contended with God, 2 Mac. 9. 12. Act. 12. 23. and they are left for memorable examples of vanity till the worlds end. And ſo ſhall the great whore, that pompous ſcarlet whore of Babilon be trodden vnderunder foot, as vnſauorie ſalt, and ſwept away as doung in the end. This is a principle vttered by him that cannot lie, He that exalteth himſelfe, ſhall be brought lowe. But man in honour vnderſtandeth not, he is like the beaſts that periſh. All is, and muſt be vaine.
Well, whatſoeuer vanity and vile abhomination of euill is in one man, is in the nature of all, and that which breaketh out of the skinne of one, lieth in the bones of another, though it neuer finde paſſage forth in ſuch meaſure, nor come to that height, as it hath ſometimes done in others, to be an euident and viſible document to all, of their vnknowne and vnfelt corruption. For God hath his hooke in their noſtrils, and they are kept as wilde beaſts in the grate, which being ſet at libertie ſoone ſhew whence they are bred. For all is but man. Nay, who almoſt forgets not himſelfe to be but man? and who is not a beautifull Idoll in his owne ſight? Who would not faine ſeeme to be a glorious man in the eyes of all, at leaſt in the eyes of all of his owneranke, equals, and inferiours, and ſo on forward infinitely, as paſſage lies open, and obſtacles are more and more remoued? Euen a beggar is proud of a better ragge, and a childe is proud of a toye, thinking himſelfe happie in compariſon of other children, and would hauehave other children to praiſe, admire, bleſſe, and exalt him for his toye ſake, and to deiect, and vilifie themſelues in compariſon of him, yea, he taketh occaſion by his toye to ſhew forth not onelyonly pride, but contempt, and crueltie. People in theſe dayes are huft-bubbles, tumorous excreſcences. They ſtriue much to make Idols of their bodies, they ſtretch out themſelues beyond their meaſure, and racke others to make their bodies pompous ſpectacles, they couer, and colour till their whole ſubſtance be turned into rottenneſſe within the ſhel, and all is to make a goodly ſhew, to be glorified of others, as they glorifie themſelues, and for that purpoſe glorifie others againe. But thou art ſtill but man, when thou haſt made of thy ſelfe what thou canſt. And why art thou proud O earth and aſhes! Thou doſt but contend with him that is mightier than thou. He will ſtill be exalted, and thou ſhalt be a beaſt. EueryEvery one now ſtriueth to be a proud Iezabel, to be an Herod, a Nabuchadnezzar, to make a deceitfull ſhew, to affect the ſubtilties of Anti-chriſt, to bewitch others with their ſhewes, as Iezabel would hauehave bewitched Iehu. They are like the deuill to caſt phantaſmes before the eyes and mindes of men, (heare this ye fine beaſtlie women) yea, they conuert holy things to the ſeruice of their Idoll, and all too little. And why? becauſe man will needs inforce an happie ſtate, at leaſt in ſhew and account, vponupon himſelfe. But this is vanitie, and ſhall end in miſerie. Bel, greedy Bel ſhall be ſtamped to powder, and Iezabel ſhall be dogs meat. And I pray God that our ſinnes turne not our yealow ſtarch into red.
Verſe 11. Seeing there be many things that encreaſeth vanitie, what is man the better?
A Reaſon why man muſt not contend with God, but yeeld himſelfe to the acknowledgement, and confeſſion of vanitie; to depend on the commandement and merciemercy of God. Seeing there be many things that increaſe vanitie, what is man the better? The hebrew is, ſeeing that, when as becauſe much is belonging to things, or is of things increaſing, or, that doe increaſe vanitie, what is there more to man? That is to ſay, ſeeing that the more things that a man hath and dealeth withall, the more that he intangles himſelfe in, beateth his braines, and br…keth his body about, the more vanities, and vexations he enwrappeth himſelfe in, what is he better than he that ſitteth ſtill? Nay, doth he not moſt often by his wit worke out his woe? and by his ſtrength procure his owne ruine? Therefore let not a man in pride and preſumption ſeeke to breake out from vnderunder the yoke of God. Rom. 8. 20. forgetting himſelfe to be but man; but rather humble himſelfe to the right way, and meanes of freedome which God continually ſoundeth in his eares. If by mortification he hath entred in at the ſtrait gate, let him keepe ſtill in the narrow way, which few doe, leaſt his Chriſtian profeſſion proue but a vaile to couer and colour paganiſme, yea atheiſme. To conclude, as worldly things are multiplied, ſo is vanity with them. It is but an addition and more vniuerſall mixture of vanities, to bring forth greater and more miſeries. For the deeper that a man wadeth, the more ſhall he be wet.
Verſe 12. For who knoweth what is good for man in this life, all the dayes of his vaine life, which he ſpendeth as a ſhadow? for who can tell a man what ſhall be after him vnderunder the Sunne?
THis verſe containeth a confirmation of the former reaſon, why that a man medling with great and many matters, is nothing the better, figured by a communication to inculcate the certaintie thereof. No man knowes what is good for a man in this life, all the dayes of his vaine life. Life is amplified, firſt by an emmeration of the leaſt particles of time concluded in the generall [all the dayes] Secondly, by the adiunct, vaine, Vanitie▪ is illuſtrated by a compariſon, it paſſeth away as a ſhadow. The time of life is but a day, which is diuided into morning, noone and euening. The ſhadow is longeſt in the morning, and it doth nothing but vaniſh till noone, where it ſeemeth to make a ſtand, but doth not, but by increaſing it vaniſheth quite away. If the ſhadow grow ſhorter, time ſpends, if it grow longer time alſo ſpends: ſo is the time of life a continuall ſpending, as the Snaile that continually waſteth her ſelfe. Now in this fleeting time, who can tell what is good for a man, ſeeing that man, and all things with him vaniſh away like a ſhadow? Againe, as there is no conſtancie of dayes, in regard of their naturall qualitie and diſpoſition, but are variable and contrarie, ſo neither is there of the ſtate of man in the decourſe of his life: EueryEvery day bringeth new trauels, new cares, new troubles, alterations, and changes, and eueryevery one is doubtfull and fearefull of after times. And this is a vanitie.
Againe, eueryevery man ſeeth his imprudence, and manifold errors, committed in the dayes that are paſt; he ſeeth his inconſiderate courſes, his ouer-ſights, the weakeneſſe of his vnderſtanding and iudgement, in contriuing things to the beſt, for which he vexeth himſelfe with griefe and anger all his life after, and ſo recompenceth vanitie with vanitie. Againe, when he ſeeketh to redreſſe that which hath beene amiſſe by a new and better courſe, he falleth rather into greater errours, as hee that is in a maze, or vaſt deſart. Therefore neither can a man himſelfe, who is beſt knowne to himſelfe, tell what is good for him, neither can any other man. For who can tell a man what ſhall be after him? A confirmation of the former. No man can tell what is good for a man throughout the whole courſe of his life, ſeeing that life is vaine, and eueryevery day of life is vaine. But why cannot a man tell what is good for a man? Becauſe that he that cannot tell what ſhall be after a man, either in after times of life, or when he is dead, cannot tell what is good for a man to doe for the preſent; but the former can no man doe, neither can he doe the latter. If a man could tell what would be cheape, what deare, he would be rich in a yeere. But God hath left that in his owne power, that all mans courſes might be vaine and fooliſh, 1 Macc. 6. 8. So that when hee hath ſtriuen all his dayes with vehemency of body and minde, the ſimple man that ſat ſtill, hath gotten the prize. Therefore ſeeing that no man can tell what ſhall be, he cannot tell what is good for him, whether to doe this, or that, whether to take this courſe, or that, whether the obtaining of his preſent deſires ſhall turne to his good, or greater euill; 1 Macc. 6. 11. Luke 12. 20. He knoweth not the iſſue, or euent of any thing: For all is in the hands of God, who doth all that men may feare before him, and denying themſelues, caſt themſelues wholly vponupon him.