A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XI.

CAst thy bread upon the waters, for thou shalt finde it after many dayes; * 1.1 It was a Proverb amongst the Greekes touching one that bestowed his cost upon that, from which he was never like to reape any answerable benefit againe, he hath cast it into the waters; and likewise saith Lavater, amongst the Ger∣mans, and it seemeth that the Hebrewes had such a Proverb also. * 1.2

And Salomon in saying so, meaneth, Give thy bread to the poore, for so ver. 2. explaineth it, Give a portion to seven, and also to eight; for he that giveth his * 1.3 bread to the poore, who eate it, and are not able to repay it him againe, doth like a man, that casteth it into the Sea, where it sinketh, and is never seene more; for so it seemeth to bee if it be looked upon with a carnall eye, which is given to the poore; but the Lord promiseth here, and in sundry other places, that it shall not be so, if it be done, the left hand not knowing what the right hand doth, if in se∣cret, the praise of man not being thus hanked after, and as it here followeth, not a few, but many be relieved, no difference being put by saying, I will give to such * 1.4 or such poore, but not to such, if they be all in extreame want, and cannot helpe themselves to bread by their owne labour, and not in the morning only, but also in the evening, holding out in beneficence from the morning of our youth, to the eve∣ning of our old age, provided also that wee give of our owne bread, which wee have gotten by our honest labour, not purloined, or stolne, or gotten by fraud, or

oppression, as is intimated in the first words, cast thy bread. For men must worke with their hands the thing that is good, that they may have to give to * 1.5 the necessities of others, and not to steale. For it is to be noted, that Zacheus first cleared his hands of all goods ill gotten, and then gave halfe his goods to the poore.

And in exhorting thus to give, without putting difference, I plead not for sturdy beggars, or unlicensed vagabonds, but for widdows and fatherlesse Children, for the blind and the lame, whom wee know to be such, or sick by our owne sight, or the credible information of others not counterfeited, because if any can by working get his owne bread, and will not, he must not eate; and this was the first decree, which God made after mans fall, in the sweat of thy browes, thou shalt eate * 1.6 thy bread, till thou returnest to the earth from whence thou wert ta∣ken: After many days it shall returne to thee againe. Although the bread which is given, may seeme to be lost, yet it is not, but shall certainly be repayed thee againe, if not in this world, yet in the world to come, according to that, Labour not for the food that perisheth, but for that which indureth to eternall life, which * 1.7 the Son of man will give unto you, of which it is said, It is good to eate bread in the Kingdome of Heaven, and this is implied in that saying, They shall sit down with Abraham, Isaac, and Jacob, in the Kingdome of Heaven, and in that, * 1.8 I will drinke no more of the fruit of the Vine, till I drink it new with you in the Kingdome of Heaven. For, where there is sitting downe and drinking, there is al∣so eating bread, although by neither it be meant according to the letter, but the allegory, that there shall be as great joy, as in feasting with bread and wine, all manner of delicious meats and drinks. And this of casting thy bread upon the wa∣ters, commeth well in after that which was said a little before, of feasting and ma∣king merry, ch. 10. 19. whereas that is only for a little vain and transitory mirth, this is for joy that passeth understanding, when it commeth to be remunerated in Heaven, For thou knowest not what evill shall be upon the earth, this is added, as a rea∣son of giving to the poore; there may some evill accident befal thee, whereby thy worldly goods may goe away, as by Theeves, by enemies making war in thy coun∣try, or by casualty, of fire, water or tempests, and so thou mayst be brought to ex∣tream povertie thy self, then who will relieve thee, who hast shut up the bowels of thy compassion against others? or how grievous will it be to think, how little good thou didst with thy goods, whilst thou hadst them, and therefore that thou art now [Note.] thus worthily stript of al. For giving a portion to seven and to eight it is to be noted, that he saith not all a mans goods, but some part as he can spare, although in the * 1.9 primitive Church, they sold, and brought in the price of all, and who so sold, and brought in, but kept back part, he was judged therefore, as Ananias and Saphira; for Christ accepted of half the goods of Zacheus, who had gotten much by forged cavillation after restitution made, and Paul saith not, that others may be cased and you grieved, and our Lord again, Give alms of that ye have. By seven and eight un∣derstand many, an uncertaine number being understood by a certain, yet one going precisely upon the number of seven saith, every of the seven dayes of the week, but why then is eight added, and what if more needy persons come in one day?

If the Clouds be full of raine, they empty themselves upon the earth, and if * 1.10 a Tree falleth towards the South and North, where it falleth, there it shall be. He goeth on here in the same argument, the meaning is, as the clouds being full, cannot hold the waters in them alwayes, but must erc long empty themselves, and those waters fall to the earth, neither doth any Tree stand, but for a time, and then it is either cut or blown down, so is it with rich men, they cannot hold their goods alwayes, but they will go from them neither can they stand nor live always, but their lives indeed are very brittle, and when they dye, if they fal Southward or Northward that is, on the right or left side, that is, into an happy estate or a miserable, in it they must abide for ever, therefore let men be liberall now towards the poore, whilst life lasteth, and so they shall be as the gratefull clouds in the time of drought, wa∣tering the earth, and satisfying the thirst thereof, and making it fruitfull, which is to the benefit of the waterer considered properly, as a man, fruit and benefit coming

hereby to him, both temporall and eternall from the poores prayers, and praises gi∣ven to God, and prevailing for his blessing upon him: or if wee consider him me∣aphorically, as a cloud; he shall by the suns exhaling of vapours from the same earth, be replenished againe. And then being considered, as a tree to which man is often compared, when he commeth to be cut downe, he shall fall to the right hand of everlasting felicity. Thus Thaumaturgus, Olympiodorus, Jerom, Lavater, some in one part, and some in another. Hence also it appeareth, that after death, * 1.11 there is no passing from one place to another, and therefore not from Hell or Purga∣torie, to Heaven, the one of which is commonly taught by the popish, and the other related of one, namely Trajan the Emperour brought out of Hell, by the uncessant prayers of Gregory; and if rich men be as clouds, the raine of their charity falleth upon the good and the bad, as raine commonly doth upon cleare, and briary, and thorny ground, that they may be stirred up to give, and not to be hindred by the un∣worthinesse of some that crave of them.

Lastly, Clouds sending down raine, set forth Preachers; as Moses speakes of himselfe, saying, My doctrine shall drop downe as the raine, and likewise the * 1.12 Psalmes, and the Lord threatning his Vineyard degenerating, saith, that he will com∣mand * 1.13 the clouds not to raine upon it.

As rich men then must give almes, so Preachers ought to fill themselves by stu∣dy, and then raine largely by preaching, considering that they also are as Trees, [Note.] that shall fall, when death commeth, and then woe will be to them, if they have not done so, they shall fall to the North, or if having preached, * 1.14 they have not lived accordingly. For, some clouds are without water, carryed about of the winds, being as empty caskes, making a sound with tautologies, inke-home * 1.15 phrases, or home-spun words through ignorance or pride, and little or no raine to the refreshing of Gods inheritance, when it is drie, commeth from them, they must looke for a heavy fall.

He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap. Here by a comparison taken from an Husbandman, he sheweth, * 1.16 that we must not be deterred from Alms-deeds, or discouraged, from any good doing, that we are able, and have a calling to; we may happily meet with pull-backs that may blow us back, and see some thing comming to hinder us from giving, as the ingratitude of those, that wee have given unto, want, which we may feare will come afterwards to us, or ours, or wee may be traduced by men, as doing it out of the affection of praise, and this makes us so liberall, &c.

Again, In doing other good, or standing for it, we may meet with checks and re∣proofs, yea, stormes and clouds of trouble, and threatnings for our labour. It may be thought not so fit now, to intermeddle about reformation of religion, but to ex∣pect the decrees of general Councels, when many soules are in present danger in re∣spect of their Idolatries and superstitions, in which they are nuzled. He that thus fore-casts dangers to come, or fears terriculaments, is like unto an Husbandman that goeth slowly on in his course of Husbandrie, being hindred one while by the wind. another while by shewes of raine, and so cannot expect to reape a good crop. It is a Proverb among Husbandmen, although wee have had an easie crop, yet we must sowe againe: so the seed of charity must be sowne againe, although wee have * 1.17 sown and see no good yet come of it; thus Lavater, and it is the true sense.

As thou knowest not the way of the Spirit, nor wind, nor how the bones grow * 1.18 in the womb of her that is with child: so thou knowest not the workes of God, who maketh all things. Some, by the Spirit here understand the wind, of which it is said, Joh. 3. Thou hearest the sound thereof, but canst not tell whence it com∣meth, nor whither it goeth. Some, the soule inlivening a childe in the mothers womb, because it is added, nor how the bones grow in the womb of her that is with child. And as these things are unknowne, so are the works of God, that is, his doings towards men, which are to come. Its unknowne to us when he will take any of us out of this life, or our worldly goods away from us, by casualties, by ene∣mies, by robbers, or other crosses, for none of them come to passe according to the will of men, but of God, who worketh or doth all things. According to this it is

said, not only that God hath numbred our dayes, but that a sparrow falleth not to the ground without his will, and God pulleth downe one, and setteth up another, [Note.] that wee may referre all events to his providence, and be humbled before him by our sufferings, be alwayes preparing for death, and doe the good that wee are able, whilst we have time, lest wee be prevented. But wee must take heed, that wee [Note.] inferre not hereupon, that God is the Author of sinne, for although they that malici∣ously mischieve us, or unjustly calumniate us, cannot doe it without God; Shimei could not curse David, but that God bad him curse, yet the sinne is only theirs, * 1.19 God tempteth no man, but he is drawne away by his owne concupiscence. They that doe us mischiefe by word or deed, are stirred up hereunto by their own malici∣ous minds, but forsomuch as in him wee all live, move, and have our being, they * 1.20 cannot doe it, but by power received from him, and by his permission and provi∣dence secretly directing them for ends best knowne unto himselfe, sometime for our punishment, and sometime for our triall; as the Devill was permitted to mischiefe Job, and sent in to the false Prophets of Baal to seduce Ahab, that he might fall at Ramoth Gilead; and an evil spirit from the Lord entred into Saul, whereby he being moved, envied David, and sought continually his destruction.

In the morning sow thy seed, and in the evening with-hold not thy hand, for thou knowest not whether shall prosper, this or that, or both be alike good. Ha∣ving * 1.21 condemned them that observe the wind for sowing, that is, upon some pre∣tence or other, delay the exercising of charity, ver. 4. now he giveth a charge to doe this betimes, and having begun, to hold out to the end of their lives. And as we must be free in giving betimes, so we must betimes apply our mindes to all good∣nesse, leaving sinne, and fulfilling all righteousnesse, and frequently exercising our selves in the Word and Prayer. So that here are condemned such as will give no∣thing willingly before they dye, and such as say in their hearts, it is time enough [Note.] to apply our selves to seeke the Kingdome of God, to leave our sins, and to call upon God for pardon, we will doe this before we dye, and then it shall be well with us; but this is the Devils prompting, and they that thinke so, are rather taught of him then of God, who chargeth us to begin betimes, and expresly, chap. 12. 1. in youth, threatning such as in their younger time follow the lusts of their hearts, and the delight of their eyes, vers. 9. Lastly, they are condemned, that ha∣ving begun well persevere not unto the end; all such lose all their labour and cost, as is taught, Ezek. 36. and Gal. 6. 9. And the similitude, by which he here goeth, is of great force to move us, our Almes-giving, and endeavouring after good, is as the Husband-mans sowing, from which he hopeth for great benefit; and who would not betimes goe about that, whereby great benefit will probably come, and persevere in so doing, but of this the greatest benefit that is, will come a reward in Heaven, and that no probably, but most certainly, because God, that cannot lye, hath promised it; Be not weary of well-doing, for yee shall reap in due time, if * 1.22 ye faint not.

Truly the light is sweet, and a pleasant thing it is for the eyes to behold the * 1.23 Sun. But if a man liveth many yeares, and rejoyce in them all, yet let him re∣member the dayes of darknesse, for they shall be many, all that cometh is vanity. Here to stirre us up the more to begin, and to persevere in all goodnesse, it is com∣mended unto us to consider the dayes of darknesse to come to those, that are taken in their hearts with these worldly things, pleasures, or profits, but have no hearts to doe, as was given in charge before; for yet a little while, and these dayes of dark∣nesse shall come; That is, dayes of misery, and torment, which will be many more then all the dayes of the longest Livers here, that is, for ever and ever. And then, what will it benefit us, that we have seene the light? That is, lived, and lived long in this world, in all pleasure, when it is once past and gone, surely there is no sensuall man, but then will say, all this was vanity, which is the meaning of the last words, All that cometh is vanity; to expresse which Lavater hath it, Whatso∣ever happeneth, he will judge to be vanity.

And the vulgar Latine, Qua cum venerint, vanitatis arguentur praeterita; which when they come, things past shall be reproved as vaine; the Epicures, and

Mammonites of this world themselves crying out upon them, as whereby they were so infatuated, and finally brought to such extreame misery; then hereupon he turn∣eth himselfe to the sensuall young man in an ironicall manner, saying;

Rejoyce (O young man) in thy youth, and cheere thee in the dayes of thy * 1.24 youth, and walke in the wayes of thy heart, and in the sight of thine eyes, but know, that for all these things God will bring thee to judgement; That is, doe thus, if thou wilt, but be sure, if thou dost, that after thy pleasure thus taken, thou shalt suffer paine, when the time of thy judgement cometh, as every wicked man shall, for we must all appeare before Gods Judgement Seat. * 1.25

Therefore remove sorrow, or anger, from thy heart, and put away evil from thy flesh, for childhood and youth are vanity. Here are two things particularly taxed in youth, which they considering the judgement to come, and all others have need to beware of, and that is wrath, and fleshly lusts. To wrath young men are most prone, so that if they be but a little provoked by words, they are presently on a fire, through rage, and they will be revenged; and to fleshly lusts, so as that of lusts it is said, as peculiar to this age, fly the lusts of youth.

For these words, Child-hood and youth, the vulgar hath, Child-hood and plea∣sure are vaine; and old Translation, Childe-hood and Ignorance; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth nigrescere, to wax blacke, and is rendred either youth, compared to the Morning, when it first dawneth; or Ignorance, in which who so is, is in darknesse; or pleasure, in which he that liveth, walketh in the darke: and I see not but that old age may be better meant hereby, when the eyes, the light of the body grow dim, and darke, and so both ages of man are here meant; and so the first verse of Chapter twelve answereth well hereunto, where he exhorteth men to re∣member their Creator in the time of youth, and then proceeding to describe old age, he saith, Whilst the Sun, or the light, or the Moon, or Stars be not darkned; and if it be so taken, it is concluded, that man in his prime and wane is vanity; to which adde that of David, Man in his best estate is altogether vanity; and we see what little cause any man hath to be proud, and vaine-glorious, that we may all learne to be humble, and feare before God, and abhorre from sinne, for which we [Note.] are said to be so vaine, and light, and ensue vertue, whereby, when we come to be weighed in the ballance, we may not be found light, as the chaffe, to be blowne a∣way by the wind of Gods wrath, but solid as wheat, or gold, and be established in his Kingdome for ever and ever.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Lavater.
• * 1.3

  Vers. 2.
• * 1.4

  Matth. 16.
• * 1.5

  Eph. 4. 28. Luke 19.
• * 1.6

  2 Thess. 3. 10.
• * 1.7

  Gen 3.
• * 1.8

  Joh. 6. 26.
• * 1.9

  2 Cor. 8.
• * 1.10

  Vers. 3.
• * 1.11

  Thaumatur. Olympiodor.
• * 1.12

  Deut. 3. 2.
• * 1.13

  Isa. 5. Hugo. Cardin.
• * 1.14

  Matth. 21.
• * 1.15

  Jude Epist.
• * 1.16

  Vers. 4.
• * 1.17

  Lavater.
• * 1.18

  Vers. 5.
• * 1.19

  2 Sam. 16. 10. Jam. 1. 14.
• * 1.20

  Act. 17.
• * 1.21

  Vers. 6.
• * 1.22

  Gal. 6. 9.
• * 1.23

  Vers. 7. Vers. 8.
• * 1.24

  Vers. 9.
• * 1.25

  Rom. 10. 14. Vers. 10.