Commentary on the Old Testament Volume 2-4, Biblical commentary 5 · Ecclesiastes · Chapter 7
CHAP. VII.
A Good name is better then precious oyntment, and the day of death better Vers. 1.then the day of ones birth. Here he proceedeth to other things needfull to be knowne, and for our instruction, and direction, giving many Morall Precepts, as in the Proverbs, yet not receding from his common theame of vanity to the end of the Booke. Of the preciousnesse of a good name see before, Prov. 22. 1. where it is preferred before riches, so that by all good meanes it is to be gotten, and preserved, and he is worse then a Thiefe, that robbeth a man of his good name, but of this see more there; for the next words, it is not to be understood, that to all men the day of their death is better, for Dives dyed and went to Hell, and all the wicked dying, death hath dominion over them, as saith the Psalmist: but of the righteous, with whom it is, as with Lazarus, that dying was carried by the Angels into Abrahams bosome. And when the faithfull suffered Martyrdome, the day wherein was celebrated as their Birth-day, as appeareth by the forme of Prayer then used: Grant (O God) that we may imitate their vertues, whose Concedeò Deus ut quorum natalitia celebramus corum virtutes imitemur.Birth-dayes we celebrate; because then they began to live indeed a life lasting for ever, but being borne to live here, is beginning to live a dying life, full of sinne, and full of misery.
The Thracians being Heathens, followed their dead friends to the Grave with Musick, meerely because they were delivered from the miseries of this life, out of an imagination of happinesse to follow after, yet having no knowledge thereof, as the faithfull have.
Amongst the ancient People of God, the Jewes, we may see that they did likewise, in the example of Jayrus, when his daughter was dead, he had Musicians, whom Christ caused to be put out, when he raised her to life: And this may be a great comfort to us, when our time draweth near to dye, and keep us from being affected with horror at it, as naturally we be; for when a sonne is borne unto a man he hath great joy, but the day that a man dyeth is better then that; and being duly considered, the righteous servants of God have more cause of joy, then of sorrow.
It is better to goe to the house of mourning, then of feasting, for that is the end of all Vers. 2.men; and the living will lay it to his heart. This is but a repeating almost of the same thing; for where the dead lyeth, there is mourning; where a childe is well borne into the world, there is some time kept soone after with feasting, for joy thereof; but to that house of mourning it is better to goe, because we must all come to the same: and so here is occasion given to every man to thinke upon his owne death, and to prepare for it by turning now from all his sinnes, and standing with his light burning, and his loines girt about by holinesse of life, and heavenlinesse of mind; as a servant that waiteth by night for the coming of his master, and by laying up a treasure in heaven by almes-deeds.
Sorrow is better then laughter, for by the sadnesse of the countenance the heart is Vers. 3.made better. This is a further confirmation of that which he said before, that it is better to goe into the house of mourning, then of feasting; for there is mirth, here sorrow, for the friend departed, and they that are now affected with sorrow, thinke of their owne death, and therefore prepare for it by repentance, and beginning lesse to set by the transitory pleasures and profits of this life, and so their hearts, that were before taken up with these vanities, are bettered; of earthly, being now made spiritual Mat. 5.and heavenly: for this it is, that our Lord blesseth those that mourn, for they shall be comforted; but against those that laugh, he saith, Woe to you that laugh now, for yee shall waile and weep.
Lavater, (although for sorrow, he hath [anger] as the vulgar also hath, Lavater.and the word foreign signifieth, and so expounds it first of anger at sin) yet he also concludeth with that which hath been said. And it is properly meant of a mans owne sins, at which he that is godly sorrowfull, hath indignation first and chiefly, and then at the sins of others, looking upon them with an angry countenance: For of this indignation at sin the Apostle speaketh, as an effect of godly sorrow, saying, What carefulnesse hath it wrought in you? Yea, what clearing of your selves? yea, what indignation?2 Cor. 7. 11.
The heart of the wise is in the house of mourning; the heart of fooles in the house of mirth. Still hee goeth on to prefer sorrow, and to condemn laughter; Vers. 4.he is not a wise man, that thinkes it best to spend his time in mirth, and pleasure; but that upon consideration of his mortality, and coming to an account of that, which hee hath done in the flesh, wherein he findeth himselfe very faulty, is sorrowfull and mourneth therefore: But he that doeth contrariwise, taking no care about his being delivered from sinne; but spends his time in jollity and mirth, is a fool, and with the fool in the Gospell shall loose his soule.Luk. 12.
It is better to heare the rebuke of the wise, then the song of fooles. Some are greatly taken with the flattering speeches of those that speak them alwaies Vers. 5.faire, but if any dare be so bold, as to reprove them for their sins, they have indignation and wrath at it; but this is better for them, if their eyes were opened to see it; because that by foolish flatterers they are made to please themselves in their evill wayes, till sudden destruction cometh upon them; but being reprooved, if they be not stout and proud, but will hearken to it, there is some relenting and amendment of their lives wrought in them. It is the same in effect with that, which was said before in the Proverbes, He that rebukes a man shall finde more favour at the last, then he that flattereth with his tongue.Prov. 15. 3
As the crackling of thornes under a pot, so is the laughter of a foole, Having Vers. 6.spoken much in the commendation of sorrow, and against laughter, now he concludes, shewing how vaine all the mirth and pleasure of the wicked is, it is but as the crackling of thornes, when they are set on fire, and flame out; for as this is over againe in a short time, but makes a great shew for the present; so the prosperity and merry life of the wicked shal soone have an end, howsoever they have flanted it out in bravery and feasting for a time, and in worldly pomp and glory; that we looke no otherwise upon them in the midst of all their honour and pleasure to envie them, as happy, and to be discontented with our mediocrity: but considering how soone this their pleasant life fadeth, count it as nothing; but if we have Grace, though we be poore, rejoyce herein, for the riches of our faith, which indure Jam. 2. 5 Mat. 6. 18.for ever.
Surely oppression maketh a wise man mad, and a gift destroyeth the heart. Having commended the reproaches of the wise, now he cometh to shew, that Vers. 7.wise men have so little thankes sometimes at the hands of those, that they justly reprove, and seeke to turne from their evil wayes, that they are oppressed by them, either having mulcts of the Purse laid upon them, or being imprisoned, or otherwise debased therefore, but in such case to be oppressed makes a wise man mad.
The vulgar, Calumny troubleth a wise man, and destroyeth his strength: but the Hebrew word foreign signifieth first, to oppresse by force, then to calumniate; and in the next clause, a gift is wholly omitted, which is Hebrew, and so it is rendred, as if one thing only were pointed at here, which troubleth a wise mans minde, and makes him do things unseemly, whereas they be two, Oppression and Gifts; for as some being reproved, oppresse, or calumniate, so others to mitigate Hieron.this austerity, and to worke upon the wise so, as that they may not once open their mouthes to speake against them, give gifts unto them, and then they can have no heart to doe it; as in the other case, they grow sometimes outrageous, and doe like Mad-men: As Moses, when the people oppressed him with their calumnies for want of water, brake out into such impatience, that God was offended with him therefore, and gave sentence against him and Aaron, that they should not come into the Land of Canaan; it is not then here said, that Oppression makes a wise man mad, as if he might be so, but that through infirmity of nature they are so, although generally never so meeke, as Moses is commended to have been; Note. that we may labour to be more strengthened, and neither be overcome and made to desist from our duty of reproving, although we reap nothing but hatred and reproach for our labour, nor for any provocation by wicked oppugners breake the bounds of moderation, howsoever we be offended; Nor lastly, by gifts have our hearts so taken, as not to have any heart now more to reprove so good and beneficiall friends; for if we doe the one, we shal no more be counted wise before God, but mad and phantastick; if the other, not to have an understanding heart, but an heart destroyed, and consequently life, because the heart is the seat of life, and so the wise, that was alive before, is dead, and in danger to dye eternally.
Some understand it, as meant of distraction for the oppressions of others, Olympiodorus.through sympathie, and fellow-feeling of their miseries, for which their hearts faile them, as it is commanded, that we should be affected to those in bonds, as if we were in bonds with them; but howsoever the first of these may stand, the Hebr. 13.godly-wise are extreamly passionate at the miseries of their fellow members; and he is not truly godly, that is not. The second yet cannot be made good, because the effect of a gift, and not of oppression is secondly spoken of, and therefore the first exposition is to be preferred in both clauses, and not this, that holdeth not so well in either.
The end of a thing is better then the beginning of it, and the patient in Vers. 8.spirit, then the proud in spirit. This I take not to be spoken without some coherence with vers. 7. where the infirmities of wise men are laid open, that betray themselves at the last, although they appeare not a long time, yet being provoked unreasonably, or dealt withall by gifts, to stop their mouthes, they are at length through the impatience of their natures, either made mad, or luke-warme, that were before discreet in reproving, and would not spare in this way, when need was, either friend or foe. Now touching these, he saith, The end of a thing is better then the beginning; such a man did well at the first, but in the end he foulely falleth. Therefore to be patient in spirit is better then to be proud, that will not beare much, but thinkes it the more credit to be revenged; and if we could get this spirit of patience, we should never be mad at the wrong-doer, whatsoever we suffer, and so the end would be with us, as the beginning, and he that in a good way indureth Mat. 23. 13.to the end shal be saved. Some begin in the spirit, but end in the flesh, as the Apostle complaineth, they run wel at the first, but not to obtaine; therefore let no man thinke the better of his estate, because he hath begun wel, but hold out to the Note. end, being never weary of wel-doing; and that he may doe so, let him take heed of pride and impatience, and in humility of minde be patient at any abasement; Gal. 6. 9.then to disswade the more from impatience, he saith:
Be not hasty in thy spirit to be angry, for anger resteth in the bosome of Vers. 9. Vers. 10.fooles; of which see before, Prov. 14. 17. 16. 32. Say not thou, what is the cause that the former dayes were better then these, for thou dost not inquire wisely concerning this. Having shewed it to be one point of wisdome not to be impatient, now he toucheth upon another, for in saying, thou dost not wisely to inquire after this, he intimateth, that it is wisdome not to inquire, why the former times were better, these worse, as we are ready to complaine; Oh the miserable times that we are falne into, as challenging God therefore, and not considering the cause to be in our selves, by reason of our sins; he that is wise, doth not thus, but lookes at his owne and the sinnes of others in these worst times, as the cause of all our miseries. It is true, our oppressions are greater by farre then in former times, but they are no greater then our sinnes deserve, all things be dearer, the hearts of the rich are more hardened against acts of charity, and communicating their goods to their instructiours. But it is no wisdome to inquire what is the cause, as some Note. doe, imputing it to the change of religion: but it is true wisdome to take notice, how much in Morall things we are degenerated, in the midst of our light, from that, which our fore-fathers were, in the midst of darknesse, they were pious according to their knowledge, we prophane, or hypocriticall; they plaine dealing, we fraudulent; they hospitable, we unhospitable; they loving to one another; we malicious; they very abstemious, and fasting often, we riotous, and intem perate. To looke at these things, that every one may amend one, is wisdome indeed, but not otherwise to inquire what is the cause, without making further use of this our inquiry, as most doe, yea, although they come to the acknowledging, that sinne is the cause; for as much as this is all the effect of their inquiry, but no reformation here-from followeth.
Wisdome is good with an inheritance, and in it there is profit to them that Vers. 11. Vers. 12.see the sunne; for wisdome is a defence, and money a defence, but the excellency of knowledge is, that wisdome giveth life to them that have it; still he goeth on to speake of Wisdome, it is good with an inheritance; that is, when wealth concurreth herewith; a wise man that hath wealth, O how much good may he doe, which the poore wise man cannot, therefore he saith, It is profit to them that see the Sunne; That is, the fore-said inheritance of Lands, and goods, is profitable to such, as have the light of understanding and wisdome, who are described by this, that they see the Sunne; whereby is intimated, that they live in light, all others in darknesse, and the profit, which they have by their ample possessions, is, that giving to the poore members of Christ, they give to him, to be repayed, an infinite reward at the last, and they that doe so, may be said to see the Mat. 25.Sunne, it being meant the Sonne of Righteousnesse in the poore, that represent him, craving releife for his sake.
Some understanding the profit here spoken of, to be the profit, which the poore have from rich men, that are charitable, expound these words, It is profit to them that see the Sunne thus, to the living in this world; for they that live here, see it, Hieron. Albinus.they that are dead see it no more: but Jerom, and Albinus, and most are for the former, and it agreeth best, and in the words so understood there is most incouragement to rich men to distribute, and give hereof to the poore; or if by seeing the Sunne, we understand the living here, it profiteth them, but not the dead; if thou wouldest bestow thy whole inheritance upon such, as would pray for thee, thou Note. shouldest be nothing profited hereby; and therefore we may see, what fooles the Popish Priests make their Proselytes, in perswading them to bestow much upon them to say Masse for them, and to pray for them from time to time, after their departure out of this life.
It may also be rightly inferred, if it profits only the living, a course is to be taken whilst we live, thus to benefit our selves, now giving, and not keeping all, as long as we can, and then by our last Wills bequeathing it to the poore: we must give, what we wil give, in our life time, and so if a man shall leave something Annuall also to them afterwards, it will be to the profit of his soule; now an inheritance is said to profit them that see the Sunne, implying, that to foolish and blinde men, such as the wicked are, it is no profit, but an hurt, they are hereby some of them made more covetous, some prodigall and vaine in the course of their lives, so as they would not have been, if they had been poore. And lastly, Wisdome is not said to be good with an inheritance exclusivè, as if that wisdome, which is in a poore man, were not good, for the contrary hath been taught before; but it is said to be specially good, when riches are added for the reasons before said, and because the rich beare great sway in the Common-wealth, and therefore being wise he may by his power and countenance be a meanes of much good, for the keeping of men in good order, and suppressing sinne.
Wisdome is a defence, and money a defence; Here it is proved otherwise, Vers. 12.that wisdome and riches concurring are a great benefit, they are a double guard, as it were, about a man; by wildome a man fore-seeth dangers, for a prudent man seeth the plague, and hideth himselfe, when fooles goe on and are punished, and riches are as a strong City, as hath been taught before in the Proverbs, Hebr. it is in the shadow of wisdome, and in the shadow of money; but the word shadow is put for a defence, as where it is said, He shall be under the shadow of Psal. 91.the Almighty, but the excellency of wisdome is in this, that it giveth life; riches of themselves are not good to any man, but evil, if he, that hath them, wanteth wisdome, that is, Grace; For as Augustine saith well, the goods of this August. Bona hujus mundi sunt bonis bona: malis mala. Luke 16.world are good to the good, but evil to the evil, but when a wise man hath them, he improveth them so, as that he hereby layeth a foundation of living happily for ever, by doing good herewith; as the unjust Steward, when he saw that he must be put out of his Stewardship, dealt wisely with his Masters Debtors, by forgiving to one so much, to another so much, and so provided well for himselfe to live, his Steware, for being ended. But if any man thinketh hereby to merit life, he not following …e given by Christ, When yee have done all these things, say, we Luke 17. 10.are unprofitable servants, we have done but that which was commanded; he is a foole, and not wise, seeing life cometh not for doing good, as a reward of our merit, but ex abundanti, out of Gods infinite mercy, that he may therefore be for ever glorified, and praised.
Consider the worke of God, who can make that streight, which he hath made Vers. 13.crooked? Of this see before, Chap. 1. 15. Now it is againe propounded to our consideration, that God only may be acknowledged to have power, and all men infirme and impotent, to humble us, and to make us seeke to him, when any thing Note. is perverse, or crooked, in the Church, or Common-wealth, in the body, or minde, to rectifie, and set it to rights. But it is to be understood, that God maketh no man to be of crooked and perverse manners, only he is said to harden, and to give over to a reprobate sence, by with-drawing his Grace upon mens voluntary taking Rom. 1. 19.into abominable courses, against the light which they have, which being done, they have evil concupiscence enough naturally in them, to draw them away to sinne, and Jam. 4. 14. Rom. 2. 4.to obstinate going on herein, turning the goodnesse of God, which should move them to repentance, into an occasion of hardening, as Pharaoh did, of which I have said more, Rom. 9.
In the day of prosperity rejoyce, but in the day of adversity consider; God Vers. 14.hath also set the one against the other, that man should finde nothing after him. The scope of this place is, to teach us in all estates to carry our selves well, in prosperity joyfully praising God, and being comfortable, taking part of that, which God hath given us, to make our hearts merry withall, so farre as stands with temperance, and christian moderation, of which the Apostle saith; Rejoyce alwayes in the Lord, let your moderation be known to all men; we are not then bidden Phil. 4. 4.to be merry to excesse, as if God had prospered us to this end, but in prosperity remembring, that adversity is at hand, and that these two have their turnes, that we may so rejoyce in the one, as not even then to forget the other, but by thinking upon our fickle condition here, through the feare of God moderate our selves, least our prosperity be the sooner turned into adversity; and if we doe so, when adversity cometh, let us not be dejected, as men without hope, but considering the intercourse of prosperity and adversity, one being eft-soones set against the other; so that he, who is in adversity now, may hope through Gods mercy ere long to come out of it, and live prosperously againe, as Job, Joseph, and David did; be comforted in our adversity, in expectation of the like favour, and so be kept from evill courses, which the wicked take into being in misery, either stealing, or seeking to the Devil, or making themselves away through despaire and discontent. For the last words, that man might not know any thing after him; That is, saith Lavater, Lavater.after this vicissitude of things made by God, man might not finde any just cause of complaint, he might not know any thing to say against God, although he endureth much misery here: for who can speake against him, that if he sendeth adversity for his sinnes or triall, is ready againe eft-soones, if he be sought unto, and trusted in, to send prosperity?
Jerom, God sends adversity and misery, and bringeth downe from prosperity, Hieron.when he is offended, setting the one against the other, that man might not know any thing, but what he hereby learneth of him, that prosperity shall be to such, as feare and love him, but adversity to such, as sinne against him, that he may, by seeing this to have been his course of proceeding in all times and ages, be stirred up to live in his feare, and deterred from evil, and thus this verse cohereth with the former, None can make right that, which God hath made crooked; man knoweth not any meanes how to doe this, that is, when all is miserable, and disorderly, so that he hath no pleasure herein, but all griefe and sorrow, he knoweth not how to rectifie things, but because God knoweth, and doth it, upon mans repentance, turning adversity into prosperity, he is taught hereby to consider, how this favour may be obtained, and doe accordingly.
But of all others that is best, which Olympiodorus hath, That man might not Olympiod.know after the manner of God things to come, prosperous, or adv… which he hath appointed to come by turnes; for if he should, he would not to t…e God, or being in adversity seeke to him, but looke for prosperity after this by course; and if no man hath this knowledge of what shall be, but God only, and what he foreknoweth, and fore-ordaineth shall come, whether it be prosperity, or adversity, which may be taken for the crooked before spoken of, surely man knoweth not how to righten it, but God only, that we may feare before him; only supply this exposition thus, God in his secret counsell hath set one against the other, and not revealed this to men in common, that he might be kept ignorant, of what shal happen in this world, and so stand in continuall awe of God, who alone hath power to make his estate prosperous or miserable, for who so doth thus, shal be sure, that all shal worke for the best unto him.Rom. 8. 28. Vers. 15. Lavater.
There is a just man that perisheth in his righteousnesse, and a wicked man that prolongeth his life in his wickednesse; That is (saith Lavater) the just often suffer for righteousnesse sake by the hands of persecutors, as Cain was slaine by Abel, the Prophets by Jezabell, and other persecutors; contrariwise, the wicked, that comply with such wicked rulers, doing what they will have them, escape this danger, and live still. And for the next words, ver. 16. Be not righteous Vers. 16.over much, and make not thy selfe over wise, why shouldest thou destroy thy selfe, he saith, it is meant of standing more exactly upon justice in all things towards others, then agreeth with mercy, it is to be rigorously just, and so indeed instead of being just, injurious, according to the saying, extreame right is extreame Summum jus, summa injuria.wrong, and he that is injurious, although but thus to others, bringeth Gods wrath upon him to his owne destruction, as we see in the example of that servant, who stood so upon justice, in exacting the money that was owing, presently Mat. 18.of his fellow; and he makes himselfe over wise, that inquireth, and would pry into things, that God hath not revealed in his Word, against that determination of Moses, the secret things of the Lord belong to the Lord, the revealed to us and Deut. 29. 29.our children; and they are such, as inquire what God did before he made the world, why he made man fallable, why he pre-ordained some to life, and some to death, &c. for they doe but by this meanes puzzle themselves with inextricable questions, to the distracting sometimes of their minds, whereby their death is hastened, and offend God, as the men of Bethshemesh, in looking into the Arke to see things, which he forbad all people, yea, and the Levites also, to behold upon paine of death, and therefore they may feare cutting off, as it befell them; and so may presumptuous judiciary Astrologers, that pretend the knowledge of things to come by the booke of Heaven, whereas the Lord saith, Let them tell what shall come, and say, that they are gods; they may conjecture, they cannot tell certainly, and they that goe about to doe so, make themselves over wise, and hereby tempt God. For the phrase here used, why shouldest thou dye before thy time? it is certaine, that no man shal dye before the time by God appointed, but he is said to dye before his time, that dyeth before the time, that men attaine to by the course of Nature, that is, seventy yeares of age; so the wicked and bloud-thirsty are threatned, that they shall not live out halfe their dayes.
For the next words, Be not wicked over much, nor foolish, the meaning is, if Vers. 17.thou hast been wicked and foolish, yet put now an end to thy wickednesse and folly, goe not on still thus to provoke God to thy destruction, as all they doe, that will not heare of leaving their sinnes presently, but they will repent afterwards, thus Lavater; and in the exposition of these two verses, I shall not much dissent from him, and therefore I have made the exposition upon verse sixteen more full: but for that upon verse fifteen I rather hold, that in saying, I have seene the just man perishing in his righteousnesse, &c. he meaneth, one justifying himselfe, and very strict towards others, as the Pharisee, that was proud hereof, and was so exact, Luke 18.that nothing must be left undone by his Proselytes of all the traditions of the Fathers, thus laying heavie burthens upon mens shoulders; by the wicked prolonging Matth. 23.his life, the penitent sinner still counted by such a Pharisee, one that is in his wickednesse; for that Publican, that went to pray together with that Pharisee, although by him so debased, went away justified, and thus having his life prolonged; but the Pharisee, for want of such acceptation, perished. And being thus expounded it followeth aptly, be not therefore over just, or exact, propounding thy selfe as a Master, and Patterne of righteousnesse, being but an out-side, as a whited Sepulchre; neither make thy selfe over wise, as both Pharisees did, and Papists doe, who take upon them to prescribe rules of greater perfection, then God hath done, this they thinke out of their blindnesse to be a more certaine way to salvation, but it is to their destruction; when as on the contrary side he saith, be not over much, it may also have this sence, thinke not thy selfe so wicked, as that there can be no hope of mercy for thee repenting, nor so foolish and shallow witted to apprehend the things of God, as for thy want of capacity, to give over the care of getting knowledge, saying, this is for the Booke-learned, and for such as be wiser then thou, for so thou shalt as well be in danger of perishing for want of knowledge, as the Pharisaicall for the over-weening conceit of their owne wisdome: understand the words of verse fifteene, as Lavater doth, and what inference to this effect Hos. 4. 6.can be made thereupon, be not just over much, why? because I have seene the just perishing in their righteousnesse, being therefore cut off by Persecutors, I should rather thinke upon this ground it should be inferred, be not thou so cowardly, as for feare of suffering a bodily death, to shrinke from perfect righteousnesse in any particular, and not considering this, Be not over righteous, lest thou come to Mat. 5. 12.the like end; for, Blessed are they, saith Christ, that suffer for righteousnesse sake, great is their reward in heaven, for so persecuted they the Prophets that were before you, making the killing of them an argument to perswade patiently, and joyfully to suffer likewise, this being the way to come, as they did, to an incorruptible crowne of glory. Jerome, I confesse, doth sometime expound it, as Lavater Hieron.hath done, but then he cometh to that which I have said, that they, who seeme righteous to themselves, are meant, but most follow the first.
It is good that thou shouldest lay hold upon this, and from this also with draw Vers. 18.not thy hand, for he that feareth God shall come forth of them all; That is, whereas I have charged thee not to make thy selfe over wise, nor to be over foolish, for feare of destruction to come upon those, that doe either; I have not done it, that thou shouldest not therefore take any further care to get wisdome, and righteousnesse, lest in labouring much after these thou shouldest be judged, as making thy selfe over wise; but notwithstanding that which hath been said, lay hold upon true righteousnesse, and with-draw not thy hand, or cease not to labour to get more saving knowledge, being wise only, according to that which is written, as it becometh one fearing God, and then thou shalt by his goodnesse be kept from the danger of destruction, that is, in every nimiety, of which it hath been spoken, for, omne nimium vertitur in vitium, & aureum medium, in medio consistit virtus, vertue is in the midst, but every too much is vicious.
Wisedome strengiheneth the wise more then ten mighty men, that are in the City. Vers. 19.This is further added, to put us on to lay hold upon wisdome, because thus we shal be more strengthened against our Spirituall enemies, then a City, that hath many mighty men in it, the number of ten, a perfect number, being put for a sufficient number for defence: to this effect it was said before, that wisdome is a defence, ver. 12.
For there is not a just man upon earth that doth good, and sinneth not. Having Vers. 20.said, that there is a just man, who perisheth in his righteousnesse, ver. 15. whereupon he hath discoursed hitherto; now lest any man should hereupon take exception, understanding one truly just, saying then, God destroyeth even righteous men, as well as the wicked, how stands this with the justice of the righteous God, Judge of all the world? it is here resolved, there is no man just and sinneth not, therefore if the most just be smitten by him, he cannot complaine of wrong done him.
Also take no heed to all words that are spoken, lest thou heare thy servant Vers. 21.cursing thee. Here is an admonition against being troubled at the evil tongues of men, that speake evil of us without cause. Sometimes we must heare, and not heare, our very servants speaking evil of us, as Frederick the third was wont often to say, He that knoweth not to dissemble, knoweth not to reigne; That is, to make Qui nescit dissimulare nescit imperare.as if he heard not, or saw not many things tending to his disgrace, so that his life or good name be not indangered: but against such speakers, he that hath authority may and ought to use it; otherwise to be troubled at every rumour that we heare of things said against us, is both vaine and endlesse, we being not hurt hereby.
For oft times thy heart also knoweth that thou thy selfe hast cursed others; Vers. 22.The consideration of our owne weaknesse should make us to beare with the weaknesses of others in their carriages towards us; and this is an argument used by the Apostle, to move us to restore with the spirit of meeknesse those that are falne, considering thy selfe, lest thou also be tempted. And this is a necessary consideration Gal. 6. 1.to bridle our impatience, and rigidity against others, that we our selves are not guiltlesse before God, and our owne consciences. And hereby Christ confounded Note. those, that brought the woman taken in Adultery before him to be censured, He that is without sinne amongst you, cast the first stone at her.Ioh. 8. Vers. 23.
All this have I proved by wisdome, and I said, I will be wise, but it was farre from me; That is, for all things before going, by the wisdome given unto me I have found them to be so; but when I thought to be yet wiser then God had made me, and to pry into the secrets of God. I confesse I did foolishly, and that herein I was farre from being wise, as is manifest by the next words.
That which is farre off, and exceeding deep, who can finde it out? in which Vers. 24.saying he toucheth againe upon that, vers. 16. Make not thy selfe over wise. Lavater also, though he giveth this for the sence first, saith, That man, having Lavater.knowledge, may thinke to doe wisely, but herein we depend upon God, who must supply us with more grace, after that of illumination in our understandings, or else we shall still doe foolishly, as Salomon found by experience, to his great griefe in Prov. 30. 2.the end, as he also confesseth, that he was more bruitish then any man.
I applied mine heart to know, and to search, and seeke out wisdome, and the Vers. 25.reason of things, and the wickednesse of folly, &c. Having shewed, vers. 23, 24. what a lost labour it is to pry into the secrets of God, now he sheweth, that he diligently applied himselfe to search into other things, that are commonly done amongst men, and the reasons thereof, they might be able to judge hereof aright; and in this search he found the woman to be more bitter then death, whose hands Vers. 26.are as bands, and her heart as snares, and nets, but whoso pleaseth God shall escape from her, but the sinner shall be taken by her. For the explication of this, enough hath been said, Prov. 2. 16. 5. 3. 7. 5. &c. where an whorish woman is more fully described, and the danger of her shewed. And this is true also touching Wives, that be Idolatresses, as Salomons were, and Jezabell was such to Ahab, making him worse, that every one may take heed of being thus yoaked, according to the charge given by the Apostle, Be not unequally yoaked with Infidels.2 Cor. 6. 16.
Behold, this have I found, counting one by one, &c. one man among a thousand Vers. 27. Vers. 28.have I found, but a woman amongst all these have I not found. Having spoken bitterly against women, that are Idolatresses, and so Spiritual adultresses, or Corporeal, now he saith, that he endeavoured to find out the abundance of wickednesse that is in such women,a nd their many sinful wayes, as also of men, counting from one sin to another: but he found the sinnes both of women and men to be innumerable, so that he could not finde them all out: only he saith, that he found one man amongst a thousand, but not a woman amongst all these; which is spoken Hyperbolically, the number of a thousand, being commonly mentioned in Scripture, to set forth very many, and one, very few: yea, sometimes it is said of men, they are all corrupt and become abominable, there is none that doth good, no not one; which Psal. 14.must needs also be yeelded to be an Hyperbole, because there have been some godly men in all Ages, as Abel, and Enoch, and Noah; Abraham, Isaac, and Jacob; Joseph, Moses, and David; some godly Kings and Prophets; in saying then one of a thousand, he meaneth a very few amongst great multitudes: and in speaking of man, he excludeth not every woman, for which it is to be noted, that the word foreign here used, is the common name of man and woman, as it is said, In the day that God made them both, he called their name Adam; by one Adam Gen. 4. 2.then here are to be understood, as a very few men, so a very few women, for as hath been said of men, so it may be of women, that there had been some also, before the writing of this, very vertuous, as Sarah, and Rebecca, Debora, and Bathsheba, Rahab, and Ruth, and Abigail, and Hannah; in the New Testament, the blessed Virgin Mary, Elizabeth the wife of Zechariah, Hannah, another Mary, the women Luke 8. 1.that followed Christ, and ministred to him of their goods, &c. but amongst all these, that is, the women before spoken of, as bitter as death, not one good, but all abominable, being snares and nets unto men, and therefore by all men to be taken heed of.
There is no Expositor that I know of, that goeth this way in expounding it, but altogether upon the paucity of men, and women, taking it to be thus comparatively spoken, to shew the weaknesses of women more then of men; only Olympiodorus saith, It is to be understood mystically, by women, they being meant that be Olymp.effeminate, and weake; by men, they that are masculine and strong; but let the judicious Reader consider, and if more light be now given into this darke place, follow it.
This only have I found, God made man upright, but they have sought out Vers. 29.many inventions; That is, inquiring further into the cause of this, I finde, that God made not man so at the first, but perfectly righteous, but he fell into sinne, and so both he and all other men, his sinfull Posterity, have proved infinitely various in their evill devices, and wayes of sinning, that cannot by man be found out; and touching the number of a thousand before spoken of, I doubt not, but that Salomon in naming this number, had respect to the number of his Wives, and Concubines, which were so many, but amongst them all, there was not one good, but all most probably joyned together to corrupt him.