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. III.

TO every thing there is a season, and a time to every purpose under heaven; A time to be borne, and a time to dye, a time to plant, and a time to plucke * 1.1 up. Salomon having in the two former Chapters shewed all things to be vanity that be under the Sunne, by enumerating some particulars, which are most re∣markable, Chap. 1. and further approving the same Chapter 2. in his owne expe∣rience in the point of pleasure and profit; now he further illustrates the same by shewing many vicissitudes of things here, which are common, all evincing, things done in this world to be but vanity; for that which is borne, and soone after dyeth is but vaine, and so is that which is planted, and eftsoones plucked up againe, and the like is to be held of all the other interchanges here enumerated; for those things that are so variable, and of so short continuance are all vaine.

Lavater saith, that having before spoken of Gods giving wisdome and joy to * 1.2 the good, and the wealth of sinners unto them, now to make us not to be solicitous about the time, when this shall be, but to depend upon his providence, he saith. There is an appointed time for all things. But I rest rather in the coherence going be∣fore, this enumeration of particular appointed times for all things, sheweth both that all things here are transitory, and that God makes it to be so, who hath appointed the times of all these changes, and therefore the terme of every mans life is appointed by him, and of planting and plucking up both Trees, and Men, and Cities, and States, for by this phrase, Kingdomes and Nations setting up, or destroying, are spoken of by Jeremiah. * 1.3

For the other times, which are twelve more, one opposite to another, Vers. 3, 4, 5, 6, 7, 8. I shall need to say nothing, but that the providence of God extendeth to all passages of this life even of least moment, for he setteth a time for all; and that against the opinion of the Stoickes, men may be diversly affected upon di∣vers occasions, sometime with joy to laugh, and sometime with sorrow to weepe, Vers. 9. 10. &c. * 1.4

After these divers vicissitudes or interchanges of times, he falleth upon his old theame againe which he had in hand, Chap. 2. that a man hath no profit of all his labour in this world, yet there is much labour, wherein God would have the sonnes of men exercised, and such a labour, as of which they can finde no end, whereof Vers. 11.

He hath made all things beautifull in the time thereof, and hath set the * 1.5 world in their heart, so that no man can finde out the worke that God maketh from the beginning to the end. This is one great labour of wise men, they have the world in their heart to inquire into, and to search out the wonderfull things therein, but in many they are puzled so, as that they can never finde them out as long as they live. The Vulg. for these words, He hath set the world in their heart, hath it, He hath delivered the world to their disputation, which is the same in sense. There is two Expositions made hereof:

1. That which hath beene named, from whence we may gather, that it is law∣full for men to set their hearts to study about the wonderfull things in the world, * 1.6 so that herein they goe no further then God permitteth, but make this the end of their study, herein as in a Booke, to see the wonderfull wisdome and power of God to glorifie him accordingly, which because the Gentiles did not, but were vaine in their imaginations, they were given over to a reprobate sense. The things not to be inquired into by men are, the time of the day of judgement, when this world shall be destroyed, or to finde out any naturall causes hereof, or what shall bee

done when this time is past, for these are secrets reserved to God alone, and not * 1.7 belonging to us, as Moses speaketh.

2. He hath set the world in their heart; that is, to injoy it and the things thereof, but this cannot stand, because our hearts must not be set thus upon worldly things, but heavenly, and we ought to use these as if we used them not. Moreover * 1.8 the word finding out, agreeth not to this Exposition. But according to the other it is true, mens hearts are set both to finde out the wonders of the world, and the parts thereof, but it is so large and spacious, that they cannot from one end thereof to the other, there being still so much of the new-found world unknowne unto us, and great hath beene the toyle of some to finde out so much, as they have done.

I know that there is no good in them, but for a man to rejoyce, and to doe * 1.9 good in his life. And that he should also eat and drink, and injoy the good of all his labour, this is the gift of God; See the same before, Chap. 2. 24. but it is againe inserted here after the endlesse labour in prying into the workes of God, without satisfaction, verse 11. to call men off from being unreasonably studious about things so abstruse and hidden, the depth whereof they cannot sound: and if it be spoken in the person of one living in pleasure, and placing his felicity herein, as it is most commonly held; the meaning when he saith, to doe good, is to doe this good to himselfe, to live merrily upon that which he hath, as if this were the best use-making of these worldly things, it being conceived by such, that they were all made, and were given by God unto man for this end. If in the person of a man more intelligent, after his finding out of the vanity and transitory condition of all worldly things, as some will have it, the meaning is, not to over toile a mans selfe, or to distract his minde with cares about getting and keeping these worldly things, but knowing that he must shortly leave them all againe, whilst his life lasteth, to use them, as he lawfully may, by living plentifully upon them, and herewith doing good to such as are in want. But because this is not the lot of all men, but of a few, who have this consideration, he saith, This is the gift of God. And for curious prying with so much labour and study into the secrets of nature, to give that over as fruitlesse and endlesse, being content to know so much hereof, as we can▪ and conduceth most to the glorifying of God, who hath made them all, and continueth them in that ornate and beautifull state, wherein they were made, from the beginning, to the end.

Now although it be best to take the same spoken Chap. 2. 24. the first way, yet here it may best be understood this way, for all that Chapter to verse 26. was spent in speaking in the person of one given to worldly and carnall pleasure. But verse 26. of one awakened herefrom, and risen up by repentance, and so pro∣ceeding to speake divinely of the times and seasons of all things, and the inscruta∣bility of Gods workes, and here determining seriously what is best to be done as [Note.] touching these worldly things; and therefore in this sense it is to be taken; as good counsell, and by all rich men to be followed, the rest of the holy Scriptures, also speaking the same, where we are streightly forbidden so much toyling and caring * 1.10 for worldly things, and bidden to distribute, and to doe good with that which we have. And as hitherto in this Chapter, so verse 14. he proceedeth to speak most * 1.11 divinely reproving injustice and wrong-doing in Judges, and threatning them with Gods judgement, which the sensuall liver never taketh into consideration to stand in any awe thereof, Vers. 14.

I know that whatsoever God doth, it shall be for ever, nothing can be put to * 1.12 it, nor any thing taken from it, and God doth it, that men should feare before him. This is neither meant of the worlds continuance for ever, as R. Moses hence inferreth, not of all particular things, which God doth; for as was said be∣fore, verse, 1 2. &c. many things, that he doth by men, as instruments, continue but their terme or time by him set, hee giveth life, and at the time by himselfe appointed, taketh it away againe; so likewise for planting and building, &c. But it is meant partly of his great workes of Creation done without the concurrence of secondary causes, the Heaven, the Earth, the

Seas, the Sunne, Moone, and Starres set to move, as he hath appointed, orderly or circularly, the Angels and Soules of men, they all continue for ever; these two last everlastingly, the other whilst the will of God shall be for the sinnes of men, to destroy all againe; and it is partly, yea chiefly meant of the Lords doings in mode∣rating and ruling all things here, for he saith not, hath done, as speaking of the time past, but doth, as of the time present, or as it is Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall doe, either now, or hereafter. Whatsoever God sets himselfe to doe, in setting up, or pulling downe Nations, or particular persons, in altering the Governments of the world, sometime giving the Empire of all to one, sometime to another, the former vanishing and being brought to nothing, in stirring up warre; and causing it to cease againe, in bringing famines and pestilences, giving health and plenty; And in things of more speciall grace, the going out and prevailing of his Word in Coun∣tries and Nations, the conversion of soules, and finall saving of them for ever; the setling of his Church, as upon a Rocke never to be overthrowne, and touching particular persons set into the state of Grace never to fall finally therefrom again; For the gifts and calling of God are without repentance. In all these, and the like, what God doth, stands so firme in all times and ages, as that no con∣trary * 1.13 power of men, or devills can hinder it, but it is done as he decreeth, as also David teacheth, saying, His counsels stand for ever, the thoughts of his heart to all generations. No man can adde hereunto, neither can it be taken from it; according to this, our Lord saith, Which of you by taking care, can adde one cubit unto his stature, or make one haire white or blacke? beyond the measure or proportion, that God hath gone, in framing our bodies it cannot be gone, do all creatures what they can; neither can we live beyond the time by him set, nor can any thing be prevented, which he decreeth and makes knowne by Prophesie, that it shall come whether it be good or evill; as David could not by Saul and all his Sycophants be prevented from coming to the Kingdome, neither could the capti∣vity of Judah into Babylon be hindred, and after abiding there seventy yeares, none could hinder them from returning; neither could Nebuchadnezzars so strong building of Babylon keepe it from being destroyed with the King thereof at the time, which God had set. To passe over many more examples that might bee brought of the Hebrewes being delivered out of Egypt, the Canaanites expelled out of that land, &c. And all this God doth to make us to feare him, for who feareth not him, who hath all power in his hands for ever, in all times and ages, who onely doth what he pleaseth, and is irresistible in his Decrees, but onely by fearing before him with a filiall feare, to turne from all our sinnes, at which he is offended, and to ensue all righteousnesse; for who so doth thus, shall be sure, that hee will doe nothing for his hurt, but make all things worke together for his good al∣wayes. * 1.14

That which hath beene is now, and that which is to be, hath already beene, and God requireth that which is past. See the same Chap. 1. 9. onely here this * 1.15 clause more is added, God requireth that which is past. It is spoken here next after those words, That which God doth, continueth for ever, &c. as a further illustration of the same, for that continueth ever, which is, and is done over and over in all times and ages, as the revolution of the Sunne, about the world, the blowing of the winds, and the running of the rivers into the Sea, of which also Chap. 1.

Touching this clause added, Lavater saith, Gods seeing of all things done in * 1.16 times long agoe past, as if they were now present, is meant, for all things past, pre∣sent, and to come, are present to him; and hereby his infinite knowledge is set forth, whereas we know not things done long before, but onely some few of them, which we read of in History, Heb. it is, God seeketh the persecuted, the Vulg. Deus instaurat quod obiit, according to both these the sense is given thus, God will seeke up, and restore againe the poore persecuted man, that was, as it were, lost, and being thus expounded, herein way is made to that which followeth, [Note.] Vers. 16. touching wickednesse in the place of judgement, for the comfort of those that suffer wrongfully, although in respect of men they are in a desperate

condition, yet this Almighty and All-seeing God will see to finde, and bring them to light againe, when their wicked persecutors shall lye in everlasting darknesse, as Vers. 17. implieth.

I said in my heart, God shall judge the righteous and the wicked, for there is a time there for every purpose, and for every worke. A famous passage to * 1.17 shew the faith of Salomon touching the last day of judgement, when God shall right every mans wrongs, remunerating the righteous, who have unjustly suffered, with glory and joy, and the wicked with destruction; and then not onely mens workes, but the evill thoughts and purposes of their hearts shall be laid open to their everlasting confusion, and the good workes, and honest upright hearts of Gods servants shall be also made manifest to their everlasting praise; see the like after Chap. 12. 14. and 1 Cor. 4. 4. Revel. 20. 12. For the word there, hereby is meant the place, to which God will come to judgement, whereunto all, both great and small, be gathered from all parts to be judged, which is by many thought to be the valley of Jehoshaphat, because the Prophet speaks of this.

I said in my heart concerning the state of the sonnes of men, that God might manifest them, that they might see that they are beasts. Here Salomon returnes * 1.18 againe, according to the opinion of some, to speake in the person of a carnall man, living in the pleasure of sinne, and without the understanding of spirituall things; for such men thinke men to be but as beasts, because they dye as they dye, and when they dye, although they heare of a mans spirits returning to God that gave it, as is said Chap. 12. yet they not being able to perceive any such thing, take this to be but a phantasie, and therefore whatsoever pleasure or joy is to be had of a mans worldly goods, they seeke it here, not making account of any to come here∣after. But Lavater takes this to be spoken by Salomon, not as lead sometime * 1.19 away with fleshly pleasure drowning his understanding, but being wise, and having light from the Spirit of God; yet not speaking thus now ex animi sententia, as he thought indeed, but as it seemeth to be to the outward senses and reason of a na∣turall man; For he that immediately before spake of all mens coming to judge∣ment, and againe after Chap. 12. could not possibly speake thus, but in such a way, as hath beene said. For to the outward senses there is a great similitude betwixt men and beasts divers wayes.

1. Because as the beast cometh from the earth, so doth man, and at his first coming into the world is lesse able to helpe himselfe, then a beast is.

2. As the beast feeds upon things that grow out of the earth, so doth man.

3. As the beast suffers by hunger, and heat, and cold, so doth man.

4. Men have diseases, and dye, as beasts.

5. Many men have evill qualities, as beasts, one to fight against, and to devoure another, Heb. the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is rendred concerning the state, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word, but it indifferently signifyeth a word, or matter; yet some thinke, that the difference, which God hath put between man and beast is here pointed at, that a man speakes, but the beast is dumbe, and by the sonnes of men, they under∣stand the wicked; and so it is, as if he had said, I thought with my selfe, that even the wicked before spoken of, when he said that wickednesse was in the place of judgement, have the gift of speaking, although they grosly abuse it to pro∣nounce unrighteous judgement, upon this matter I thought, that God will ma∣nifest them at that time, and judge them according to their doings.

And that by the sonnes of men the wicked are meant, may well be gathered, because when the righteous are spoken of, it is said, the Sonnes of God, and here it is Heb. The sonnes of Adam, that is of the old Adam in the state of sinne, as is * 1.20 further set forth Rom. 5. 14. And he will make them know then, that they are but as beasts, made to be destroyed, as the Apostle speaketh, and Psal. 49. Man be∣ing * 1.21 in honour understandeth not, but is like unto the beast that perisheth. And then that which is spoken, Vers. 19.

That which befalleth the sonnes of men befalleth the beast, as the one dyeth, * 1.22 so dyeth the other, they have all one breath, so that a man hath no preheminence above a beast, is spoken of wicked men, in what high place or dignity so ever they

be in this world, they are qualified like beasts without respect of right or wrong, unreasonably tearing and devouring the guiltlesse, as they doe, abusing their strength one over another. As the beasts therefore dye, and utterly perish when they dye, so doe the wicked without all hope in respect of the life to come, and if any of them have hope they shall be deceived. They doe but live and breath here, as beasts doe, making no better use of their spirit and life then they, and therefore they shall likewise perish for ever. And well were it with wicked men if they might but perish as they, but lye alwayes in the dust, and never come forth againe to judgement, and so suffer endlesse torments, as they shall certainly doe, both according to Vers. 17. and Rom. 10. 14. Matth. 25. but because it was so lately spoken of, it is passed over in silence here; And this of the similitude be∣twixt a wicked man and a beast, further prosecuted, Vers. 20.

All goe to one place, all are of the dust, and all turne to the dust; that is in respect of the body, and if they shall thinke, they are of more excellency yet in re∣spect * 1.23 of their soules, it followeth Vers. 21.

Who knoweth the spirit of man, that goeth upward, and the spirit of a beast, that goeth downward to the earth? where againe for these words, of man, it is * 1.24 Heb. of the sonnes of man, or Adam, that is, how doe such men know it, or can have this hope, seeing they are in all things lead by sense, whereby no such matter can be perceived, but onely by faith, which they want, because they doe not the workes hereof. No argument then can be drawne from hence, that ac∣cording * 1.25 to Ecclesiastes, men have not immortall soules, for he both speaketh evi∣dently hereof elsewhere, as hath been already shewed, and Chap. 12. 7. and the [Note.] whole drift of his speaking here, is to debase the wicked, and to shew them both in their life and death to be like unto bruit beasts, howsoever they be promoted in this world, that they might be ashamed and repent.

Wherefore I perceive, that nothing is better then that a man should rejoyce in his own workes, for that is his portion for who shall bring him to see what shall be * 1.26 after him? As he concluded upon the consideration of mans labour and study to know things without satisfaction, vers. 13. and before upon the consideration of the vanity of profit. Chap. 2. 24. so now upon consideration of the bruitish condition both in life and death of wicked men, who have no regard of right or wrong, so that they may increase their wealth, he concludeth, that such had need to rejoyce, and make merry here with that which they have wickedly gotten, for this is their portion and David likewise saith, that they have their portion in this life, if it be gone, all is gone with them, they shall never see any good afterwards, as the righteous shall, that dye in the Lord; For they rest from their labours, and their workes follow them, and they have comfort thereof. Some expound it otherwise, as * 1.27 that verse 13. of a lawfull taking pleasure of that, which a man hath; but I rest in the Exposition made already, as best agreeing with the premises.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Lavater.
• * 1.3

  Ier. 18. 10.
• * 1.4

  Vers. 9, 10.
• * 1.5

  Vers. 11.
• * 1.6

  Rom. 1: 19.
• * 1.7

  Deut. 29. 39.
• * 1.8

  Col. 3. 1. •• Cor. 7.
• * 1.9

  Vers. 12, 13.
• * 1.10

  Matth. 6.
• * 1.11

  1 Tim. 6. 17. Heb. 13. 15.
• * 1.12

  Vers. 14. Vers. 16, 17. R. Moses.
• * 1.13

  Rom. 11. 29.
• * 1.14

  Rom. 8. 28.
• * 1.15

  Vers. 15.
• * 1.16

  Lavater.
• * 1.17

  Vers. 17.
• * 1.18

  Vers. 18.
• * 1.19

  Lavater.
• * 1.20

  Gen. 6.
• * 1.21

  Jud. Epist. v. 10.
• * 1.22

  Vers. 19.
• * 1.23

  Vers. 20.
• * 1.24

  Vers. 21.
• * 1.25

  Iam. 2.
• * 1.26

  Vers. 22.
• * 1.27

  Rev. 14. 13.