IN the former verse Solomon delivered his third observation, touching the estate of the present times, to wit, what notable things he had observed in his own time. First, that he hath observed in the days of his vanity, a just man perishing in his righteousness: and a wicked man holding out long in his wickedness. A Second, see verse 19. A Third, see verse 20. A Fourth, see verse 21.22. A Fifth, see verse 23.24. A Sixth, see verse 25.26. But from that first observation, Solomon inferreth a double Corollary, First, Against excessive righteousness, which he dissuadeth from; 1. By the disease accompanying it, which is overmuch wisdom: 2. By the danger following it: Why wilt thou destroy thy self? Secondly, Against continuance and growth in wickedness, which he dissuadeth from, First, By the disease accompanying it, Folly, be not foolish: Secondly, By the danger following it, untimely Death, verse 17. and urgeth the acceptance of both these Counsels by two motives, 1. By the goodness of both. 2. By the help of God to eschew both the contrary evils, verse 18. Be not righteous ⟨p. 140⟩overmuch; First, Some take this and the next verse to be spoken by Solomon in the person of an Epicure or carnal Politician: Seeing righteous men do sometime perish in their righteousness, when wicked men prolong their days in wickedness; It is a good course not to be overjust. And yet least that should seem too gross and offensive, It is a good course also not to be overwicked, but to keep a mean between both. But if Solomon speak in the person of the wicked, he would not second it with his own approbation of the goodness of both courses, verse 18. Besides Solomon would not leave such corrupt counsel without some aspersion of folly or vanity upon it, as he doth in the like case, Eccles. 4.5, 6. Verse 5. showeth verse 6. to be spoken in the person of the slothful man.
IN the former verse Solomon delivered his third observation, touching the estate of the present times, to wit, what notable things he had observed in his own time. First, that he hath observed in the dayes of his vanity, a just man perishing in his righteousnesse: and a wicked man holding out long in his wickednesse. A Second, see verse 19. A Third, see verse 20. A Fourth, see verse 21.22. A Fifth, see verse 23.24. A Sixth, see verse 25.26. But from that first observation, Solomon inferreth a double Corollary, First, Against excessive righteousnesse, which he disswadeth from; 1. By the disease accompanying it, which is overmuch wisdome: 2. By the danger following it: Why wilt thou destroy thy selfe? Secondly, Against continuance and growth in wickednesse, which he diwadeth from, First, By the disease accompanying it, Folly, be not foolish: Secondly, By the danger following it, untimely Death, verse 17. and urgeth the acceptance of both these Counsels by two motives, 1. By the goodnesse of both. 2. By the help of God to eschew both the contrary evils, verse 18. Be not righteous ⟨p. 140⟩overmuch; First, Some take this and the next verse to be spoken by Solomon in the person of an Epicure or carnal Politician: Seeing righteous men doe sometime perish in their righteousnesse, when wicked men prolong their dayes in wickednesse; It is a good course not to be overjust. And yet least that should seeme too grosse and offensive, It is a good course also not to be overwicked, but to keep a meane between both. But if Solomon speake in the person of the wicked, he would not second it with his own approbation of the goodnesse of both courses, verse 18. Besides Solomon would not leave such corrupt counsel without some aspersion of folly or vanity upon it, as he doth in the like case, Eccles. 4.5, 6. Verse 5. sheweth verse 6. to be spoken in the person of the sloathful man.
