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. II.

ANd I said in my heart, goe too, now I will prove thee with mirth, there∣fore * 1.1 injoy pleasure, this also is vanity; Salomon having theorically con∣templated the vanity of the things of this world, now he cometh to another thing not yet spoken of, and that is pleasure, and to shew how practically, he found that also to be vanity.

The vanities before contemplated Chap. 1. were two, viz. of coming into this world, and going out, and the revolutions of things continually here.

2. Of wisdome, which the wisest man of this world attaineth to; now he pro∣ceedeth to speake of pleasure, which many thinke a great happinesse if they have varieties hereof, but this he saith is also vanity, verse 1, 2. and then proveth it in himselfe in the verses following; for he saith, that he, like a wretched man, let * 1.2

loose his affections to all manner of pleasure, but finally found them all to bee vanity, yea, as he addeth Vers. 2. madnesse. For the proofe Vers. 3, 4, 5. &c.

I sought in mine heart to give my selfe to wine (yet acquainting mine heart * 1.3 with wisdome) and to lay hold on folly, till I might see, what was that good for the sonnes of men, which they should doe under the heaven all the dayes of their life. The Vulg. I thought in mine heart to withdraw my selfe from wine, or my flesh, as it is Heb. that I might transfer my mind to wisdome, and avoid folly. But although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth as well to draw away, as to draw, yet be∣cause the preposition affixed to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying wine, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from; the New Translation is to be preferred, and it stands also with better sense; having spoken to his soule to injoy pleasure, verse 1. and now coming to reckon up the pleasures, to which he gave himselfe, that he should not speake according to Vulg. of his abstaining from wine, but rather of his liberall drinking of it, because this is a thing in which most men take great pleasure, even unto drunkennesse, although for this they are to be counted worse then beasts.

But if it be thus taken, how shall we understand the next words, yet acquain∣ting my heart with wisdome? Lavater, although hee followeth the Vulg. yet * 1.4 saith well to this, acknowledging that Heb. the words goe otherwise, to draw my flesh in wine; Salomon meant not so to drinke wine, as to intend the seeking of wisdome no more, as they that give themselves much to the drinking thereof, can∣not, because that hereby they are made like beasts in understanding, but partly to take the pleasure hereof, and partly to intend the increasing of his wisdome, till hee should see, whether of these would have the best issue: So that in reckoning up sensuall pleasures, to which he fell, as much understanding as he had, the liberall [Note.] drinking of wine was one, yea, the first; that all men might take warning by him not to doe the like, because that addicting himselfe first hereunto, as a most pleasing thing to the flesh, although he had a care herein, not to runne as others doe, to ex∣cesse of riot, yet hereby another sinfull pleasure was drawne on, which he calleth folly to lay hold on folly, although the Vulg. hath it, to avoid folly, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to apprehend, or to hold; and by folly is meant the folly of those that are lead by fleshly lusts to women, as he was most notoriously, in that he multi∣plied his Wives and Concubines in so great abundance, contrary to the Law, and * 1.5 tooke for his wives Outlandish women, Idolatresses, by whom his heart was drawn away from God to Idols. For although all sin be folly, yet this especially is censured as most notorious folly, both Prov. 7. And in many other places of that booke, and Prov. 31. 3. 4. giving thy strength to women, and drinking wine are joyned together, to intimate, that the one draweth on the other. And by women, whether many wives or harlots, the most intelligent minde is infatuated to fall from the pure worship of the true God, to the worshipping of Idols, as was proved especially in this King, and in the Princes of Israel before, who were drawne to * 1.6 Idolatrous feasts, wherein they drunk liberally, and then to joyn themselves to Midi∣anitish women, and by their meanes to Baal-Peor, their Idol, to worship it, and that not a few of them, but a thousand; for which it is said that so many were hanged, as will appeare, if we compare Num. 25. 4. 9. and 1 Cor. 10. together, in the one place it being said, that some, that is, the heads were hanged, and then the whole summe of those that dyed of the plague also, were foure and twenty thousand, but in the other, three and twenty thousand fell in one day, therefore they that were hanged to make up the number of foure and twenty thousand must be one thou∣sand. Whereas then some have doubted whether Salomon wrote this Booke in way of penitency, or not, because he speaketh nothing herein of his great sinne of ta∣king [Note.] to him so many wives whereby his heart was drawn away, they may by this his confession of giving himselfe to this folly be satisfied herein: For if we take this together with other things, which I have before noted, and upon Prov. 30. I was more bruitish then any man, and Prov. 31. it will plainly appeare, that this was his Booke of repentance, whereby others that have fallen into foule sinnes may learne in humbling themselves therefore, to proceed in like manner in the ingo∣nious confession of them all both to God and to men, that they may have pardon

for both he doth so, and his Father David before Psal. 51. and the like is said of those that heard John the Baptist preaching repentance, they were there confessing their sinnes, and of the Converts at Ephesus, they confessed their deeds, and * 1.7 burnt their bookes, and confesse your sinnes one to another, saith James. If it be said, Davids confession was made onely to God, it is true, but to take the more shame to himself, he published it to the world also. Now Salomon having confessed, that he divided himselfe betweene wisdome, and wine, and folly, to prove what would come of either, yet not meaning by wisdome here any other then naturall and politicall wisdome, wherewith the wise of this world are indued; for no man, that is divinely wise, of which verse 26. doth so: he cometh verse 4. to shew when his minde was so given, what he did further to please and content the out∣ward man.

I made me great workes, I builded me houses, I planted me Vineyards, I * 1.8 made me pooles of water, I gat me servants and maidens, and cattell above all in Jerusalem before me, and silver and gold, men-singers, and women-singers, and the delights of the sonnes of men, also my wisdome remained with me, and if there were any other pleasure in this world to be had, he saith, that he had it also, yea, and rejoyced herein: but coming to consider all this, he found all to bee vanity, which is not to be conceived, that he did, till that his heart was touched with repentance. Before this he was highly pleased with the wayes of pleasure in which he was, thinking that the injoying of her was a great portion of happinesse, and that none were happy in this life that did not. And thus it is with most carnall [Note.] men, all their joy is in wine and women, in magnificent buildings, singing and mu∣sicke and dancing, and getting gold and silver, and possessions, wherewith to main∣taine them. But would yee know (O ye Swine of the herde of the Epicures!) * 1.9 that doe thus, Salomon, the wisest man, that ever was, having more pleasures these wayes, then yee have, or can have, who thought himselfe happy herein, at last found them all to be vanity and vexation of spirit, and altogether unprofitable, and therefore never by any wise man to be sought after any more; For if it be so to a King, incomparable for the affluence of all worldly things, and for wisdome also, to moderate himselfe in his cups, how much more must it needs be so in the end with you, that are foolish, and can keepe no measure in your drinking, but continue at it till all your wits be gone? For the historicall explication of that, which Salomon saith of his guests, I shall not need to say any thing, because the History written of him doth so fully declare them.

And I turned my selfe to behold wisdome, and madnesse, and folly, &c. Ha∣ving * 1.10 hitherto shewed what a vanity it is for a man to give himselfe to sensuall pleasures, now he cometh to compare this folly and madnesse, as he calleth it, and wisdome together, that is, worldly wisdome, to see, whether a man indued with such wisdome above others, doing thus, be the more happy for this; and herein although he putteth some difference, viz. by comparing one wise to a man in light, the unwise * 1.11 sensuall liver to a man in darknesse, yet he concludeth them both as vaine in their wayes, and alike in their deaths, for so much as both are given to carnall pleasure, the one by corruption of nature, as knowing nothing better, the other knowing more, but wanting grace to live better, and for want of a right judgement, pre∣ferring that kinde of living as the best, so that by excesse he transformes not himselfe into a beast, as the unwise and sottish commonly doe.

He then that is a knowing man, having so much government of himselfe, as that [Note.] when others coming to good liquor, have none, but drinke drunken like fooles and sots, yet he will drinke with them very liberally also, but either through the strength of his braine, or by taking something to keep him from being drunke, he drinkes not his wits away as they doe; he, I say shall in the end notwithstanding dye, as they do, from the corporeall death, passing to that ever-tormenting death in hell fire, although by the way he be in the light of understanding, when their under∣standings are darkened through excesse, and he hath his eyes still in his head, when they have them shut up. And the like is to be held touching them, that follow fleshly pleasure with women, some are so wise, that they will not commit Adul∣tery,

or Fornication, for which they may be brought in question, and put to shame or charge, but having one wife in one place, they will eftsoones betake them∣selves to another place, and there get another, and elsewhere another, so cunningly carrying the matter, that they cannot be found out; and likewise cheaters, who live by their wits, will not commit plaine theft, but by cunning devices, get mens goods and estates away from them, as Jezabel did Naboths Vineyard. They shall notwithstanding this their wisdome, meet in death together with the Adulterer, and right-downe simple theft, who have not wit enough many times to hide their wickednesse, but are taken in it by men, and suffer therefore; yea, al∣though a man be so wise that he keeps himselfe from all these abominations, yet if he setteth his minde by his wit to gather worldly goods, having this end, when he hath done, to live in pleasures, although the pleasures, to which he is addicted, bee not taxable amongst men, he shall yet dye, as the foole, that hath kept no mode∣ration, but in all things hath laid loose the reines to his inordinate affection. For the foole, who was so rich, of whom we read in the Gospel, did no more then such * 1.12 wise men, he gave his minde to gather goods, and then to live at ease, to eat, drinke, and be merry all his life after. As Pyrrhus the King of the Epirots, who fought against the Romans, and gat many victories, being asked by Cyneas the Philosopher, what he would do, if he should once have subdued the Romans, and added their Territories to his Dominions? answered, That he would goe on, and subdue other Nations to inlarge his Empire yet more, all over the world: and be∣ing asked, What he would doe then? he answered, sit downe and be merry. But of such followers of pleasure and mirth, what shall be the end, we may read in the story of him before spoken of by Luke, to whom it was said, when he was in the midst of his meditations, Thou foole, this night shall they fetch away thy soule from thee, then whose shall those things be which thou hast prepared? And Paul saith, They that live in pleasure, are dead whilst they are alive. For in * 1.13 our endeavouring to get worldly goods, our mindes must be still alwayes more in∣tent to the getting of heavenly, according to that of our Lord, Lay not up for * 1.14 your selves treasures upon earth, where moth and canker corrupt, but in hea∣ven; And labour not for the food that perisheth, but that which indureth to * 1.15 everlasting life; and if we be not, we shall be judged, as the fore-said foole was, touching whom it is concluded, So are they that are rich in his world, and are not rich in God, they likewise shall lose their soules, if they have but given their mindes to worldly things, and not to heavenly, to take pleasure of that they have themselves, but never studying how to improve it so, as that they may be bidden another day, Enter into your Masters joy, or come ye blessed of my Father, into the Kingdome prepared for you, for I was hungry and ye fed me, &c. Most Expositors. I know, by the wise, understand the wise without the fore-said limita∣tion, holding the meaning to be, that in regard of outward things, there is no more profit in wisdome then in folly, in godlinesse, then in wickednesse, as is further expressed Eccles. 9. 2. and that so farre forth as man can discerne, they dye alike, if the godly dye comfortably, so many times the wicked dye also, departing like Lambs.

But for so much as Salomon in all this discourse is acting the part of a most wise carnall man, and speakes not, as when he was himselfe before his fall, or after his rising againe by repentance, and such as carnall men call wise, are not the godly wise, for they count them fooles; but the wise in respect of naturall or politicall wisdome, it seemeth cleare to me, that the wise here spoken of, are but the wise according to such wisdome, as he spake of verse 9. saying, also my wisdome re∣mained with me; the wisdome which is in a man, that giveth his minde to the ta∣king of all worldly pleasure, and this doubtlesse is not godly wisdome, but such as carnall men are capable of.

Thus also Olympiodorus, who saith upon those words, that wisdome stood so with him, that he failed not through the same of accomplishing all things, that he * 1.16 propounded to himselfe tending to luxury, pompe and carnall pleasure. One un∣derstanding the best wisdome, yet giveth the same sense, Wisdome stood to me,

as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, and what meaneth he by saying, it stood, but that it stood at a stay and fructified not; and if so, then during the time that a man indued with the best wisdome doth the like, this is but as a cypher in him, and he is not wise now but by natural wisdome, as hath been said, and he that is but thus wise, shall dye as a foole, that hath not the wit to governe himselfe, like a man, but doth like a beast in following sensuall pleasure.

Therefore I hated life, because all the worke that is wrought under the Sunne is grievous to mee. Salomon having by experience found, that * 1.17 there is no felicity in pleasure, or in worldly wisdome to manage things so, as to bring them to such ends, as a man desireth, because that when death comes, there is no difference between such a wise man, and a fool, that hath not knowne how to or∣der and manage things for the best, and so hath not attained to that which the wiser man hath done, because death makes them both alike, the one now hath no more wealth, or pleasure, or wisdome then the other: he saith, that he hated, that is, loved not his very naturall life in this respect, nor tooke any pleasure in it, whereby he intimateth, that no man of the like minde ever shall, if he doth but take the same, that he did, into serious consideration; for although there be some joy for a time, yet this joy is nothing, because but momentany, being all ended, when death cometh at the furthest; he that hath gotten most, either of the gifts of nature, or of fortune, as we say, having no more, then he that had least; and if it shall seem otherwise, be∣cause he that hath gotten much here, hath much to leave to his childe, when he is dead and gone, but a poore man hath nothing this he sheweth Vers. 18. is oft-times none advantage, because he cannot tell, whether he will be a wise man, or a fool, as * 1.18 his sonne Rehoboam was; Therefore he saith, He hated all his labour, which hee had taken under the Sunne; that is, he had no pleasure of the great abundance, that he had gotten.

Then he putteth a case of one that hath laboured in wisdome, knowledge, and equity, yet to a man that hath not laboured therein, he shall leave it for his * 1.19 portion, and saith, this also is vanity, and a great evill. Thus it happeneth not onely to wretched Misers, who get their worldly goods by rapine and fraud, but even to righteous dealers, they labour diligently in their vocations, and with much trouble many times get in monies that are due unto them, and when they have thus increased their meanes, their heires after their death coming to their possessi∣ons, live thereupon in idlenesse, pride, and prodigality. And therefore there is no sort of men, of whom it can be said, that their labours here, for any more then ne∣cessaries, are not vanity.

But if it be thus, it may be demanded, whether parents ought not to gather, if they can, in the way of righteousnesse, for their children?

Sol. Doubtlesse they may, and ought, if God will, because he that provideth not for his owne, is worse then an Infidel; onely a measure is to be kept, and not * 1.20 so great abundance to be laboured after, and if riches well gotten flow in, a man ought not for this to thinke himselfe happy, because all is vanity, and as it may [Note.] fall out, it may prove a great evill, because that by his son that shall come after him, it may be turned to an occasion of riot and excesse.

For what hath a man of all his labour, &c? Here followeth a reason, why he pronounced all toyling to get worldly goods vanity, which is further added, he that * 1.21 thus laboureth, hath sorrow and care all his dayes, and his rest in the night is many times hindered, and so in the end he goeth away from all, that hee hath la∣boured for.

And hereupon he concludeth, There is nothing better for a man, then that he * 1.22 should eat and drinke, and make his soule injoy good in his labour. This also I saw that it was from the hand of God. This is understood by Jerom, Albinus, * 1.23 Lyra, and Arboreus, of a sober and moderate use of meat and drinke, for he that thus liveth comfortably upon his gettings, and mingleth mirth and pleasure with his labours, eating and drinking more liberally, sometimes with his friends, injoyeth some good here of that which he hath gotten; and because many, that toile much to get the world are slaves to their wealth, and so their covetousnesse will not

permit them to spend of it upon themselves, he saith to eat and drinke, and to re∣joyce thus, is the gift of God; But Ilugo, Victorinus, Olympiodorus, Thauma∣turgus, * 1.24 and Gregory understand this, as spoken in the person of a carnall Epicure, who setteth his minde to live in mirth and pleasure, freely spending upon himselfe what he hath gotten, thus making sure that he will injoy it whilst he liveth, and so he shall not be troubled at his end to think of leaving so much behinde him, hee knoweth not to whom. And to incourage himselfe in this Sardanapalus-like life, he saith, This is the gift of God, he hath given him wealth to this end, that he might be merry with it whilst he liveth, and this Salomon confesseth, was his minde, Vers. 25.

Who can eat, and who can hasten more hereunto then I? And thus these * 1.25 words answer to vers. 1. where he letteth loose himselfe to mirth and pleasure, and to the pleasure of drinking and folly, vers. 3. wherefore I take this to be the best understanding, holding with Victorin, that all which is spoken hitherto, tendeth to the setting forth of the condition of voluptuous men, amongst whom he was a chiefe; profit, and toyling for it night and day, being set forth by the way, and the consideration of the worse case of such men, as are wholly addicted thereunto, putting him on the more thus to satiate himselfe with carnall pleasures. Now ha∣ving finished this Discourse or Confession of the bruitishnesse of his minde, then he concludeth with a divine sentence, into the consideration whereof he entred upon his repentance, Vers. 26.

God giveth to a man that is good in his sight, wisdome and knowledge, and joy; but to the sinner he giveth travell, to gather, and to heape up, that he may * 1.26 give to him that is good before God. This also is vanity and vexation of spirit. A man good in the sight of God, is one, that is sincere, and of a good heart, for before men, and in their sight many be good, who are hypocrites, and have foule and evill hearts. To him then that hath a good heart, and truly feareth God; he giveth wisdome, knowledge, and joy; that is, understanding even to man∣nage his worldly affaires for the best, that he may have wherewithall to live comfortably, and he hath joy of it, because he is not so sparing of what he hath, but he spends of it so, as that he wants neither good meat, nor drink, nor apparrell, but liveth plentifully, and is with his worldly goods beneficiall to others▪ that want, whereof he hath true joy, knowing, that what he layeth out so, he putteth into faithfull hands to be one day repaid againe with abundant interest.

Thus touching the good man; but for the sinner, that is, the covetous wretch, that either getteth his goods by hooke or crooke, or is without end of his greedy desiring of more, so that all his delight is to get abundance, but liveth mi∣serably, pinching his belly, denying to his body or minde competent rest, whilst he is pursuing his covetous ends, upon such a man the Lord layeth this burthen, that he shall heap up great store of wealth, but God by his providence will finally order and dispose of it so, as that it shall come into the hands of him, that is good before God, he sometimes being so over-ruled by Gods providence, that he giveth it to such, and sometime he being by Gods just judgement stript of it, and a better coming to injoy it, as Mordecai did the house of Haman, and the Hebrewes the goods of the Egyptians, and afterward the wealth of the Canaanites. See before Chap. 13. 22. The wealth of the sinner is laid up for the just. This also is va∣nity, * 1.27 &c. that is, as it is a vanity to gather wealth with much labour, as was be∣fore said, and to leave it to one, whom he knoweth not whether he will be a wise man, or a foole, so it is vanity, although he, to whom it is voluntarily left, be wise and good before God; because the getter had nothing all his life long but travell and griefe, and no comfort of all his gettings, but onely his heire after him hath. Some by the joy before spoken of, which God giveth to him that is good in his sight, understand the joy which he hath of his wisdome and knowledge of God, and of his Sonne Jesus Christ, whom to know is life eternall, and this joy indeed he must * 1.28 have, and heavenly joyes hereafter at Gods right hand, or else he cannot be per∣fectly blessed, so that his joy of these worldy things is but a part, and the least part of the joy given him, the perfection of his joy lying in things spirituall

and heavenly. Lastly, some by the last words, this also is vanity, understand the good mans having the wealth of another, it may seeme indeed a great benefit to him, but for so much as it is but a worldly and transitory thing, it is but vanity.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Vanity 3.
• * 1.3

  Vers. 3.
• * 1.4

  Lavater.
• * 1.5

  Deut. 17.
• * 1.6

  1 King. 11. 5.
• * 1.7

  Matth. 3. 6. Act. 19. 18. Iam. 5.
• * 1.8

  Vers. 4, 5, 6, 7, 8, 9, 10, 11.
• * 1.9

  Epicuri de grege porci.
• * 1.10

  Vers. 12.
• * 1.11

  Vers. 13, 14, 15. 16.
• * 1.12

  Luke 12.
• * 1.13

  1 Tim. 5.
• * 1.14

  Matth. 6. 18.
• * 1.15

  Ioh. 6. 27.
• * 1.16

  Olympiod.
• * 1.17

  Vers. 17.
• * 1.18

  Vers. 18, 19
• * 1.19

  Vers. 20.
• * 1.20

  1 Tim. 5. 8.
• * 1.21

  Vers. 22.
• * 1.22

  Vers. 24.
• * 1.23

  Hieron. Albin. Lyra. Arbor.
• * 1.24

  Ilugo, Victor. Olympiod. Gregory.
• * 1.25

  Vers. 25.
• * 1.26

  Vers. 26.
• * 1.27

  Prov. 13. 22.
• * 1.28

  Joh. 17. 3.