in the graue whither thou goest A Fourth particular of reioycing is sedulitie or diligence in a mans vocation both in the workes of our Christian calling and of our particular calling Whatsoeuer thine hand findeth to do c. God hath giuen a gift or talent to euery man to be exercised therein God layeth some work or businesse before euery one worke is prouided for him against his comming into the world Ars long a vita breuis Skill knowledge or art is long or difficult businesse is great but life is short and sickly time hasteth and is irreuocable Therefore performe thy dutie towards God towards thy neighbours towards thy selfe without delay while time and opportunitie lasteth for God hath appointed a conuenient season for euery thing euen the least thing Thou hast the gift the worke the time the opportunitie and season from him obserue and do thereafter Then shall euery thing go well with thee thou shalt preuent manifold crosses and hinderances thou shalt haue a quiet and peaceable conscience and auoide this vanitie euen the penaltie of idlenesse which is pouertie and sorrow and many euills For whereinsoeuer we sinne therein shall we be punished That is Gods vnchangeable decree Therefore sayth Salomon the strong man attayneth to riches and so to what comforts riches may bring Surely whatsoeuer befalleth a man if it be not through his owne idlenesse and follie it is not grieuous but he taketh it as from the hand of God and is well contented being for his good some way and for Gods glory as the example of Iob testifieth Doubtlesse this was a great comfort to Iob in his extreamitie euen the conscience of his innocencie sinceritie and godly indeuors at all times This sustained him against the temptations of Satan of his kinsfolkes and his wife for at this time he was throughly tried his comfort was onely in God and his good conscience For there is no worke nor deuice c. A confirmation The time of working is in this life it ceaseth in the graue Heere may a man reioyce in his worke but when the night cometh a man leaueth working and receiueth his wages no man shall be benefited by thy workes wisedome skill or counsell when thou art dead neyther canst thou praise God nor glorifie him in the graue For here is the time of vsing and bestowing those gifts that God hath giuen for his glorie in this life The soule must be rewarded according to her workes done in the body and by the body but when the body is dead the soule can worke no more for a reward For her instrument wherewith she worketh is taken away for euer If the soule glorifie not God with the body and bodily things heare this yee Church-robbers Bels Iezebelsâ— iâ— shall neuer glorifie him in heauens but descend to him that is Lord of the flesh and death For the prophane and vncleane can haue no fellowship with the Saints in glorie because they are no members of Christ his mysticall body they are in their menstruous cloth in their bloud Ezeoh 16. Verse 11. I returned and sawe vnder the Sunne that the race is not to the swift nor the battell to the strong neither yet bread to the wise nor yet riches to men of vnderstanding nor yet fauour to men of skill but time and chance happeneth to them all THE second example of induction of the euent of the deedes and indeuours of men euincing that nothing is in our power but all is in the hand of God Verse 11. 1â— I returned whereas I said before that sedulitie and diligence is a meanes to auoyde or mitigate many vanities and euills whereby to obtaine some contentation of minde in this vaine life it is not so to be vnderstood as that a man can by his owne indeuour obtaine it neyther yet is hee to place any confidence in his gift or diligence for they shall be either fruitfull or fruitlesse to him as pleaseth God For this is certaine that there is no certainetie in any thing that man might feare God and onely depend on him and know that whatsoeuer he is or hath it is Gods and in Gods disposing to his owne glorie who will do with his vessells what pleaseth him he formeth thee and vseth thee in his wisedome according to his owne will but the vaine imaginations of man are infinite I returned and saw vnder the Sunne A confirmation of that which followeth by the testimony of his owne obseruation That the race is not to the swift c. This haue I considered that the vse of those faculties of body and minde which God hath bestowed on man eyther in his birth or by his industry is not in mans power For the race is not to the swift nor battell to the strong Againe if a man being indued with these faculties doth also vse them and vse them well yet the profite and fruit thereof is not in the power of him that vseth them rightly For doe we not see that bread is sometimes wanting to the wise money meate drinke and apparrell to the learned wealth to the prudent and men of vnderstanding fauour and grace to men of learning and skill Therfore both the facultie and gift it selfe the exercise of the gift and the benefit of the exercise is to be referred to God who is the author and disposer of all gifts and euents Surely this seemeth to be a great vanitie and grieuous to carnall reason that the swift should loose the benefit of the race and another that sitteth still receiue it that the strong man should loose the reward of the battel and the wise man who procureth much good vnto others should want necessary foode and payment that the prudent and man of counsell by whom publique and priuate states are settled vpheld and maintained should want riches and that men of skill should want good will and fauour Againe the swiftest man sometimes in running looseth the race the strong armie looseth the battell So Abraham with his three hundred seruants put foure Kings to flight Genes 14. Gedeon with the found of Trumpets murdered the hoste of the Madianites Iudges 7. Dauid slew the Grant Goliah 1. King 17. Leonidas with sixe hundred men massacred fiue hundred thousand of Xerxes hoste Tomyris Queene of Scythia deuouted vp the whole hoste of Cyrus whose force Babylon could not resist So Iudas Maccabeus cut downe his strong enemies on euery side What should I speake of the Prophets of Christ and the Apostles the lights and life of the world What was the reward of their wisedome their gifts and labours And why Because dogges must haue meate howsoeuer gluttons must surcharge their stomacks whores must â—ide in coaches and fare deliciously and goe sumptuously scuballs that doe nothing but deuise how to grace a lustfull corps are thought worthy of any thing of all they haue be it neuer so much But Christ in his Ministers as he was in his owne person must be exposed to derision and
both by his diurnall and annuall reuolution to wit from East to West from South to North causing Day and Night Summer and Winter with other seasons of the day and yeare To conclude The life of man as concerning his bodily state is a continuall passage from the wombe whence it issueth to the graue into which it falleth as the Sunne seemeth to rise out of the earth and to descend into the earth and man in his issue or progenie may be said to returne circularly againe with the Sunne out of the earth out of the wombe into the horizon into the world Againe concerning his outward state he hath his ascending descending birth and buriall with the Sunne For there is no constancie of any state or kindred though one continue longer than another as the Oake out-liueth the Ashe and the Ashe the Willow yet all dye and vanish in their time For the Lord raiseth vp the poore out of the dust and the needy out of the dunghill that hee may set him with Princes Psal 113. Againe Psal 107. 40. He poureth contempt vpon Princes and causeth them to wander in the wildernesse where there is no way 1 Sam. 2. 7. He maketh poore and maketh rich hee bringeth lowe and lifteth vp So that with the Sunne there is a double motion of mankinde one of life which is diurnall and another of state which is annuall I meane the house or kingdome of longest continuance Lastly in this certaine and stedfast motion there is nothing but vncertaintie and vnstedfastnesse therefore no felicitie but vanitie Verse 6. The winde goeth toward the South and turneth about vnto the North it whirleth about continually and the winde returneth againe according to his circuits THe third particular As the Sunne is wheeled about with restlesse motion so are the windes also whirled about according to their manifold circuits The former wee see this we heare and feele which teach vs to see heare and feele our vanity vnlesse we be sencelesse The wind is a neerer instructer beating on our faces and sounding in our eares yea piercing into our eares and heads to awake our dull spirits to cause vs remember what we are what our workes are and what our end and their end is So that vnlesse we be in a dead sleepe drunke with sencelesse carnality we cannot but remember the brittlenesse of our bodies the incertainty of our liues the instability of our states and all things with vs running in their circuits as the windy exhalations ascending out of the earth to the region of the cloudes are from thence flung backe by contrary and discordant qualities and so run circularly in the aire from South to North or from what places soeuer they arise towards the same places againe Vaine therefore are earthly wise men that thinke their houses shall continue for euer and call their lands by their owne names as Dauid saith But why doe they so labour in the winde Because a brutish man knoweth not neither doth a foole vnderstand that God hath subdued all things to mutability and vanity that in him onely wee might seeke for durable riches and the true and euerlasting felicity Verse 7. All the Riuers runne into the Sea yet the Sea is not full vnto the place from whence the Riuers come thither they returne againe THe fourth particular Not onely the winds arise make a noyse for a little season and then die after which others arise againe in like sort but the waters also are circularly carried by perpetuall ingresse and regresse into the seate and from the seate of waters the Sea As the Sea is the receptacle of fresh waters so doe her salt waters re passe through the veines and conduit pipes of the earth strained and qualified by diuers Mines and tempers of mould of magneticall nature which appeareth in this that the Sea is not filled For the earth thirsteth for moisture and attracteth from the Sea as the hand fingers toes and all members doe blood from the liuer by many net-like veines ramified all ouer which breake through the breasts of porose and rocky hilles through clefts of quarries and so runne downe into the Sea from whence they came Whereof arose that speech He that knoweth not the way to the Sea let him seeke for a Riuer to be his guide As it is no maruell that the bloud should ascend out of the liuer to the higher parts of the body no more wonder is it that the waters should spring out of the high mountaines as milke doth out of womens breasts seeing that the earth nay whole nature is magneticall or alchymisticall Wee maruell not that bloud and milke should be sweete though we eate salt meats and as little cause haue we to maruell at the other The Fishes of the Sea are fresh not salt for the Sea is their element as the earth is to her creatures And when a creature beginneth to resemble his element it is a token of dissolution as when blew greene yellow colours c. beginne to appeare in the flesh which we call earthly and dead colours So springs and torrents are the fruits of the Sea or rather the Sea is the aliment of the earths body which conuerteth her salt waters into milke for the nourishing of all that spring out of her wombe Or whether it be as Aristotle thinketh that the waters are conuerted into liquid or rorid ayre which is suckt in of the earth by her magneticall thirst and congealed into many dispersed small droppes as moisture attracted through the porose and supple bladder becommeth a torrent of vrine which vapours gathering together in the veines of the earth for that purpose ordained of God breake forth of the hilles But according to the former doctrine these drops are rather euaporated and sweat out from those veines to sustaine and moisten the rootes of vegetables in the vpper parts of the earth As for the attraction of liquid ayre dewes and raines the earth hath her Systolen Diastolen her dilatation and constriction which wee call the breath in liuing creatures shee continually draweth in and sendeth out Liuing creatures also are not onely fedde by the roote of the stomach but by the ayre drawne in and sent forth by the breath which is temperature of the hearts heate nutritiue of the animall and vitall spirits and purgatiue of vnnaturall vapours As the humours haue their purgatiue passages so haue the spirits The eare is a purgatiue vessell as well as the instrument of hearing and so of the other senses To conclude which way soeuer this passage of Riuers is they returne from whence they came and such a circular motion is there of man and all humane things Therefore in this world there is no firme ground for man to build vpon But the securest man and the surest state shall be dissolued dispersed and brought to naught Wherefore let euery wise man build vpon the Rocke Iesus Christ and his worke shall remaine for euer Verse 8. All things
A FAMILIAR EXPOSITION or Commentarie on Ecclesiastes VVherein the worlds vanity and the true felicitie are plainely deciphered BY THOMAS GRANGER Preacher of the Word at Butterwike in Eastholland Lincolne LONDON Printed by T. S. for Thomas Paulet dwelling in Iuie-Lane 1621. TO THE RIGHT Reuerend Father in God and my very Honourable good Lord GEORGE by Gods prouidence L. Bishop of Lincolne and high ALMONER to the Kings Most Excellent MAIESTIE continuall increase of all true HAPPINESSE Most Reuerend and my Honourable good Lord. IT is not more triuiall then true Nimia familiaritas parit contemptum Too much familiaritie breedeth contempt Plenty breedes loathing of what wee most desired and wearisomnesse in what we most delighted custome causeth facilitie and that againe produceth carelesnesse and neglect Necessitie searcheth and findeth out necessaries Art beautifieth but out of Art springeth idle curiositie that marreth all What integrity is there in any thing When the world was cleane purged by waters and the wicked swept all away yet there remained a secret Cham lurking in the righteous familie and in Lots house one that looked back to the rich plaine of Sodome The purest quintessenee extracted from the purest body by the pâ—ecisest subtiltie hath in it semen corruptionis an insensible beginning of corruption The Church being cleansed of her leprosie and restored to her antiquitie comely and beautifull groweth so curious on the one side and so Atheistically sacrilegious on the other side that who is a good man who a wise man sub iudice lisâ—est We are falling from comely sobriety to proud ouer-weening curiosity and phantasticall leuitie like those that thinke a thing neuer to be well till it be spoiled with too much fingering whitling and hammering Too much playing with the phantasie the disease of these times marreth a good vnderstanding For as a learned man saith it is mater erroris the mother of errour leading vs from naturall portraitures to anticks the like whereof for illustration sake is to be seene in our apparrell and putting on thereof and should be seene in our bodies if they were of aerious substance and changeable at our will Much preaching we haue and much hearing a peculiar blessing on this nation we are ripe of conceit and glib of tongue euery thing is easie nothing difficult and how many thinke themselues able to teach their teachers and gouerne their gouernours Surely if the Pulpit and place of authority were granted them we should haue so many new coyned Churches and polities that the diuine true and naturall portraiture of both should be lost and all of vs left in a maze and as creatures translated out of their proper element into another Much haue we in times past desired the sober and plaine preaching of the word for knowledge of the truth and right practise of duties towards God and one towards another but the ficklenesse of many is weary of both They cannot tell whom they would heare what they would heare what forme they would haue and as the sicklie man and want on childe would haue they know not what Many are so rauished with their owne anticks and conceit of their owne knowledge and all-sufficiency that it is enough for them to heare for varietie and comparison sake new instruments new voyces to looke the Preacher in the face but in the meane while like Cut-purses to haue their sacrilegious hands in his pocket and to salue the smarting sore with a dinner or a supper sawced with oyly words with deceitfull hollow courtesies which fill the eye and the phantasie bewitchingly but drie vp the bloud in the veines for wee are fooles but they are wise Their heart goeth after their pride after their couetousnesse Ezech. 33. 31. Plenty of the word hath bred loathing thereof and plenty of Preachers contempt of them Many haue heard and seene Christ enough yet finde neither profit â—or pleasure in him he hath neither forme nor beautie therefore vncleane spirit returne home againe foxe to thy kinde dogge to thy old vomit sowe to thy wallowing in the mire Heathenish deuotion is meere madnesse Popish deuotion is superstitious and foolish sober hearing and well doing is wearisome What remaineth but Epicurisme And what is that but to make an Idoll of the corruptible body the most rotten Idoll of all Surely neither Pagans nor Popish Churches and houses were euer so filled with Idols as they are now For the belly body or person is the Epicures Idoll as the Apostle saith Phil. 3. 19. And how this Bel and Iezabel the corruptible carke is should be more adored and deifyed than now it is I conceiue not neither can any Cooke or Tailor imagine for in deuising new follies they fall into the old vnawares Now what will be the ripenesse of this swinish wallowing in the lees of concupiscence but backsliding into Paganisme or rather a progresse into Atheisme when all good wisedome and vnderstanding is depraued through lust So that in the end we shall be worse Ignorants or rather worse miscreants then euer we were according to that principle in Philosophie Bonum optimum corruptum fit pessimum Considering the season beloued Father in God I was in doubt whether it were better to haue exercised my selfe in the Prophet Ieremie whose prophesies are well befitting this last end of the world drawing neere to the vniuersall iudgement as the particular nation of the Iewes did towards theirs for their wilfulnesse hard-heartednesse contempt of their Prophets carnality of their Priests confidence in their owne strength couetousnesse oppression c. But because I feared both meanes and health would faile me in so long a worke I vndertooke this which is of like nature and intent namely to withdraw men from the transitory world and the perishing lusts thereof euen from this loathsome Belly-Idolatry spirituall Mastupration Selfe-harlotry to the feare of God and obedience to his commandements considering the proud presumption want on securitie the ciuill filthinesse modest leuity courteous Chuch-robberies and the fruitlesse iâ—ngling professions of many whose pratling and hearing is endlesse but good workes in humility and loue to which God hath elected and redeemed vs are farre from them Ephesians 1. 4. Titus 2. 14. which caused wise aged experienced Solomon to say Eccles 12. 12. Be admonished by these my Sonne for of making bookes there is no end and much reading is a wearinesse to the flesh But he that is not a forgetfull hearer but a doer of the worke this man shall be blessed in his deede Iam. 1. 25. For this is totum hominis the whole duty of man Ecces 12. 13. Surely if blessednesse be to be found in the deede then in much writing reading speaking hearing there must needes be wearinesse if not to the body yet to the conscience which in these outward exercises onely can neuer finde true comfort or assurance of Gods loue Now I haue made choice of your Lordship to whom I might Dedicate this worke and that for sundry causes First
it himselfe There iâ— nothing in the written Word but it extendeth in some sort to euery man though man be a foole and a beast and will haue nothing to concerne him but what he lusteth So are we blinded with Sathan and bewitched with our brutish lusts that in hearing we vnderstand not and in seeing perceiue not A iust iudgement of God on the wicked which hate the truth and embrace lies How many professing the name of Christ beleeuing in God children of Abraham as they say and imagine are indeed the very Princes Priests Pharises and commons of the Iewes that heard saw toucht talkt much of Christ and with Christ but yet heard him not saw him not c. They lookâ— for Elias to come but he was already come and they did vnto him whatsoeuer they would He was already come not in his owne person but in spirit and power The Iewes that were garnishing the Sepulchers of the Prophets whom their Fathers murdered would haue murdered the same Prophets if they had beene than liuing and preached as in the dayes of their Fathers and they did indeede murther them all in the great Prophet the Son of God Math. 23. Therefore saith Salomon The wise mans eyes are in his head but the foole perceiueth nothing of all that is before him Therefore they that are now liuing with their words and workes are the same that were of old Happy yea thrice happy are the eyes that can see this and the heart that can vnderstand it but that is not giuen to all The obstinate being conuicted of a deede condemned of old may say it is a wrong indeede it is vniust I must confesse c. but it must be so it cannot be remedied c. Againe they that doe such and such things haue good reasons for it c. I answer it must be so indeede and such reasons must goe currant and preuaile sor offences must be as they haue beene of old but woe be to him by whom the offence commeth as it was saide of olde And they had also as good reasons in former times for their musts as wee haue now for our musts and euen the same Woe be to them that say we must doe thus and this or else c. I must doe this or that or else I cannot liue c. So the Princes Priests Pharises Commons must crucifie Christ for their owne security and preseruation of the Temple City and worship of God here are good reasons So Iudas must betray his Master because he must haue money Pilate must be partiall and doe iniustice for fauour or feare of the Iewes though he knew the innocent and iust to be persecuted of enuie and should haue giuen iudgement rather against his false accusers and aided and protected him with his power and garrison of Souldiers countenanced him and his doctrine and all that fauoured him and contrarily disgraced and weakened euery aduersary he should haue obeyed the submonitions of his owne conscience but that the wicked must not do because they haue reasons to the contrary The Israelites must follow the wayes of Ieroboam contrary to the voices of all the Prophets and so must an infinite number now adayes be crosse and hatefull to all their teachers contrary to the submonition of their consciences because they haue reasons which many are ashamed to vtter The Iewes must be Church-robbers purloyning and alienating tithes because they had good reasons for it such as we haue for our Church-robberies But he that must steale must be hanged notwithstanding his good reasons so the wicked must doe wickedly because he cannot liue else or not liue so or so well as he desires because he must be damned Hell fire must burne therefore it must haue fuell Verse 11. There is no remembrance of former things neither shall there be any remembrance of things that are to come with those that shall come after AN explication of the confirmation figured also by a Prolepsis Ob. But there are now many things the like whereof wee neuer heard before And wee reade of many things that haue beene said and done that now are not neither are likely to be hereafter Ans That is but our ignorance For time consumeth all things Euery particular thing perisheth and euery deede vanisheth but yet in such sort as I said before Therefore when an olde thing is renued or clothed with other circumstances we obserue it not we perceiue it not no not when we are euen doing and saying that which wee know to haue beene done and said of olde no more then Iudas knew himselfe to be Achitophel and Dauid vtterly condemned himselfe in another 2 Sam. 12. 5. The Pope knoweth not himselfe to be Caiphas nor the Iesuites that they are Pharises The Pharises knew not themselues to be the very same with their Fathers to speake and doe euen the same things neither knew they Christ to be Zacharie or Elias hauing the same yea a greater spirit and power Mathew 23. 29. 30. See their madnesse They condemned their Fathers and iustified themselues because they built the Tombes of the Prophets and garnished the Sepulchers of the righteous and say if they had beene in the dayes of their Fathers they would not haue beene partakers with them in the bloud of the Prophets True iwis if Moses had beene there they would haue shewed themselues tender-hearted Wolues For Iohn 9. 28. They were Moses Disciples not Christs and yet is Moses fulfilled in him and Moses commanded them to heare him Abraham reioyced in spirit to see his day Iohn 8. 56. and they boast themselues to be his children Verse 39. But if Abraham should haue beene raised from the dead as was Lazarius or as Diues would haue had one risen from the dead to warne his brethren to haue accompanied Christ in preaching teaching these his children they would haue done the same to their Father Abraham and to Moses that they did to him They would haue crucified both Abraham Moses and Elias with him as the Pope would doe Peter now They boast that God is their Father verse 41. but God was now among them not in maiesty and terrour as he appeared in Mount Sinai to their Fathers at the giuing of the Law but incarnate appearing in their owne nature humble and meeke teaching them all things in mildest manner with sufficient testimony of his God-head yea euidently shewing forth the maiesty and power of his God-head whereof themselues were conuicted What blinded them thus what deceiued them what bewitched them Euen their lusts They were full of pride couetousnesse enuy in a word carnally minded hauing a shew of religion and deuotion in doing the outward letter of the Law and strictly obseruing their owne ceremonies and traditions thereby deluding the people and themselues also but what the spirituall intendment of the Scriptures was they were altogether ignorant Faith in Christ their Redeemer and the deniall of themselues the world the flesh and the deuill
good Yet in this he could not be pardoned but must be put to shame and contempt with the greatest malefactors All this argueth the great vanity of this life Verse 5. The foole foldeth his hands together and eateth his owne flesh Verse 6. Better is an handfull with quietnesse then both the hands full with trauell and vexation of spirit THese vanities or euils hereafter following proceed from a mans selfe from within him whereof there be three examples following in this Chapter to wit of the sloathsull the niggard and the will-full which heape miseries vpon themselues by their owne folly The first example is of sloathfulnesse whereby much vanity is increased whereof much wickednesse and misery proceedeth The sluggard is graphically depeinted forth by an hypotiposis or liuely description by his generall and effects in this verse The foole The idle person is first described by his generall he is a foole or wicked person one of that ranke that wanteth wisedome and vnderstanding For he despiseth the decree and ordinance of God Gen. 3. 19. In the sweat of thy face shalt thou get thy liuing Againe he bringeth himselfe into contempt base account and hatred by wilfull pouerty Moreouer he bringeth himselfe into bondage and slauery when he is inforst to run into debt and to submit himselfe to the vices and euill dispositions whatsoeuer they â—e of other men to please them for reliefe and so to be the seruant of other mens corruptions a sonne of Belial Finally he setteth open the gap to infinite euils very hardly to be auoyded as lying dissembling flattering humouring grudging enuying stealing robbing murthering imprisonment c. The foole foldeth his hands together Secondly he is described by his deedes or gestures which are priuatiues or prauatiues rather signifying not any labour or preparation to labour but a preparation to more rest and ease which is a priuation of labour Hee foldeth his hands Hee sitteth or lyeth now stretching now enwrapping his armes one within another now yawning to ease himselfe a little when through want of motion the blood drawing more inwardly thickneth leauing the outward limmes more riged and stiffe and setleth about the heart Now he hangeth the chin into the bosome because his lazinesse wil not rouze vp his dull spirits and disperse his cold and clottered bloud Now hee looketh vpward gaping with open mouth because he will not stretch a little the sinewes of his throate and chapps as a man doth that looketh vpwards with his lippes shut therefore this idle foole draweth his breath in at his mouth most commonly for the rheume ascending into his head for want of moderate exercise and discending into his nose hindereth the easie passage of his breath that hee cannot so fully enioy his pleasant sleepe And for recreation sake when he is weary with sleeping on the one side he turneth on the other as the gate doth on the hookes Prou. 26. 14. Againe He foldeth his hands together As others vnfold their hands armes knees to labour so he infoldeth or crudleth his limbes together to sleepe as euery kinde of creature doth Working and walking doe most exercise the body standing lesse leaning lesse then that sitting lesse and lying lesse then that but the infolding of the members giue greatest rest and security For then the blood is kept more temperate hee coucheth in a lesse roome and is sooner vp if any euill outwardly assaile him In heat the sluggard displayeth abroad his limbes in cold he gathereth them on an heape These drowsie fooles liue by instinct of corrupt nature like beasts As for prodigall stirring liuely and witty fooles they more resemble the Diuell They are not snailes but waspes and hornets They are idle also for either they liue in no profession or calling or else take no paines in their profession And of them is this text also vnderstood And eateth vp his owne flesh What other euils soeuer hee may auoide yet this is a sure punishment laid on sluggishnesse that it pineth and consumeth the body as it wasteth the outward state For by labour must a man liue therefore by idlenesse shall he destroy himselfe For idlenesse is a cause of many diseases when the dregges of the humours are not moued nor superfluities evaporated by agitation and sweat Drowsinesse breedeth drossinesse and vaine pleasures which is another kinde of idlenesse bringeth pouerty and paine Againe he eateth vp his owne flesh with griefe enuie couetousnesse Griefe flayeth him Prou. 21. 25. Enuie and couetousnesse consume the flesh and drye the bones Many sluggards are couetous and greedy yet proud and idle enuying the plenty of those that labour and speake euill of them There are abundance of such like now a dayes Verse 6. Better is an handfull with quietnesse c. Thirdly the sluggard is here described by his inward effects or vaine imaginations of his foolish heart destitute of iudgement vttered by the tongue whereby he excuseth maintaineth and confirmeth himselfe in his idlenesse For a foole wanteth not his reasons yea the sluggard is wiser in his owne conceit then seauen men that can render a reason Prou. 26. 16. But his reasons are grounded on his lust and according to his lust for that is his law Better it is to haue an handfull with quietnesse then both hands full with trauell vexation of spirit As if he should say it is better for a man to content himselfe with a little with rest then to toyle himselfe as the drudge doth carking and caring night and day hee cannot tell for whom What should a man doe but eate and drinke and play and be merry and take his naturall rest A man cannot tell how long hee shall liue wherefore then should hee make a beast of himselfe He were as good spend his goods himselfe as let another spend them A man may labour all his life to gather goods for his children and they may hap to be rather the worse then better for them For as he hath freed them from care to get them so will they but care how to waste them Againe he that striueth to be rich shall be intangled in manifold businesses troubles suits and be disquieted with a multitude of seruants and labourers which will spend it as fast as they get it Moreouer he that hath much is but a prey to theeues robbers and catch-poles so that vnlesse hee looke well and warily to himselfe hee shall be insnared one way or other and be hated and enuyed Now for a man to liue and lie continually thus at defence is a great vexation and better were it that his goods were farre enough then to liue in continuall feare and drudgery Therefore I hold it a wiser course for a man to take his ease and pleasure to be content with a little let the World runne which way it will The sluggard seemes to haue many good speeches oft times but they proceede from an euill heart and tend to an euill end Therefore they are but foolishnesse
offices of the other members What can the man doe whom all men forsake and leaue wholly to himselfe what can the eye doe when all the other members leaue it what profit hath it by seeing Therefore the more that a man is seperated from society and community of life he is the more imperfect comfortlesse miserable But now this Misanthropicall drudge hath no society with God and little with men therefore he is a member destitute imperfect yea worse then a beast He is imperfect and destitute quia flagrat inuidia populi the hearts of all are against him All the members with-hold their lucky communicatiâ—g influence as I may say and are maleuolently aspected Now he that is dishearted of all is as fruit in an ill season too cold too hot intemperate Contrarily he that hath the hearts or good will of men flourisheth vnder their beneuolous aspect Therefore the pliant sociable man is much better then the tough stiffe soliuagant drudge in all seasons and affaires Verse 10. For if they fall the one will lift vp his fellow but woe to him that is alone when he falleth for he hath not auother to helpe him vp THe contrary reasons shewing the benefits of sociable life and the euills of solitary couetousnesse If they fall c. If one or any of them miscarry in a iourny or any action then his fellow will helpe him vp commiserate his case and communicate his helpe euen his strength with the others weaknesse So it is in the society and community of ciuill life If a man haue companions friends and well-willers which are gotten and kept by mutuall duties and tokens of loue and friendship he shall haue helpers and furtherers of him in his neede reioycers with him in his prosperity comforters of him in his sickenesse incouragers of him in his troubles and commisserators of his ill-fare of what kind soeuer it be Contrarily woe is to him that is alone when he falleth he hath not another to helpe him vp Woe that is losse trouble vncomfortable liuing c. is to him that is alone For as he careth for no man so no man careth for him Euen as he that is alone in a iourney and falling by the way hurteth himselfe or falleth lame or falleth sicke or wanteth money c. is in greater trouble and distresse if he want a fellow or companions to communicate and impart their helpe vnto him so if a man be a solitary drudge and an vnprofitable incompact member that he careth for none but for himselfe nor yet in effect and truth for himselfe as Domitius Nero who complained that he could find none to kill him when a more ignominious death waited for him he I say shall in his prosperity be enuyed and grudged at of all in his strict dealings be cursed in his need be helples in his troubles remedilesse in his heauinesse comfortlesse in his falling troden vnder foot and after his death cast into the pit as an vnprofitable drone Briefly he shall want all the profitable and comfortable fruits that redound to men by vertue of mutuall duties and loue in sociable and ciuill life What profit hath this man of all his labours that he taketh vnder the Sunne Verse 11. Againe if two lie together then they haue heate but how can one be warme alone THe second example is of two or more fellowes lying together in bed or boards or on the ground Two lying together are better then one because they haue heate Contrarily how can one be warme alone If two or three men lye together in the colde they shall be helped one by another and all kept warme euen so if there be an entercourse of mutuall duties among men accordingly as euery man hath receiued the gift of God then shall they be helped comforted susteined one by another and it shall be well with euery one of them But contrarily if one lie alone the cold surpriseth him on euery side and by his contrary quality driuing and inforcing the blood and heat inwardly benummeth the outward parts oppresseth the heart and mortifieth it whereas two or three lying together the heat is produced and kept in the outward parts the pores of the body kept open the blood dispersed the flesh kept supple by the heat and so preserued from the rigidity of the cold euen so in ciuill society if a man be without fellow friend companions louers welwillers he is helpelesse comfortlesse and impotent subiect to many euils and inconueniences that might be auoyded hee hath none to reioyce with him in his good successe nor to commiserate his euils none to maintaine him in his standing nor to sustaine him in his falling Verse 12. And if one preuaile against him two shall withstand him and a three-fold cord is not quickly broken THe third example is of two or more fellowes in matter of contention If one preuaile against him two shall withstand him As if he should say If a man be not alone but hath fellowes or pertakers then though that one be stronger then he to giue him the foile yet shall he with the helpe of his fellow withstand that one This is amplified by a comparison of the lesse to the greater figured by a prouerbiall or alligoricall speech A three-sold cord is not quickely broken If with the helpe of one he shall be able to withstand him much more then with the helpe of two or more Or when many shall lay their strengths together they shall be much more able So likewise if a man be not a solitary malecontented selfe-conceited rigorous muckrell but communicate with others and be consociate with them by the intercourse of mutuall duties beneuolence courtesies kindnesse compassionatenesse c. the like he shall find againe Therefore the vniust steward dealt wisely Luke 16. He made friends afore-hand lest he should be alone and destitute and end his dayes in desperation To conclude all this point our Sauiour Christ saith With what measure ye mete it shall be measured to you againe Mat. 7. 2. Thus much of the second example of inward euils Verse 13 Better is a poore and a wise child then an old and foolish King who will no more be admonished A Third example is of folly in kings men of authority and rule men of wealth and of what preheminence soeuer whereby vanity is also increased Idlenesse bringeth the sluggard to misery couetousnesse bringeth the niggard to misery and wilfulnesse bringeth euery man of power and great estate who hath an outward shew of happinesse to misery Yea so farre from happinesse is a wilfull and selfe-conceited man although he be a King or Monarch that a poore and a wise childe is better then he The childe is better then the old man the poore is better then the rich Docility teachablenes tractablenes is the property of wisedome and he that is wise is neerest vnto happinesse whatsoeuer his age and estate be Contrarily stubbornnesse peruersnesse wilfulnesse is the property of
Sodomites that all men may see what horrible filth lyeth in the heart of euery man which God restraineth for the preseruation of man-kinde for his Elect sake otherwise the Diuell is come downe and rideth vpon mans appetite The appetite multiplyeth it selfe infinitely For of all the millions of the liuing among whom the World is diuided euery one hath an appetite of all which sheweth it selfe in the vehemency and extreamity of mens striuings and aspirings higher and higher one roaring waue or billow beating forward another to ouerflow the banks and to conuert all into sea if God had not limited their line within which euery man is bounded when hee hath inhiated striuen and done what he can His might shall neuer be to his moode For God hath set hill against dale and contrarily But what the appetite of him that hath but one acre of ground to liue on and but one wife is in the nature and kinde thereof without outward restraint or inward grace and indeed both plainely appeareth by these two examples which may serue for all Therefore all the labour of man is for his body and bodily state but the appetite is not filled Moreouer if the bodily appetite should be satisfied with meate drinke apparrell with the delights of the sonnes of men and pleasures of the eyes and that the personall appetite were also satisfied with honor and Soueraignty which happened neither to Alexander nor to Heliogabalus nor to any naturall man yet cannot the soule be satisfied with infinite worlds For the food of the soule is not the world but God in the world The excellent beauty of Gods wisedome shining forth in all things enamoureth the soule with the loue thereof And the more that a man knoweth the more he thirsteth and longeth for knowledge But this appetite is not filled for it worketh on an infinite obiect which cannot be comprehended nor contained in the soule at least while it worketh by earthly organes So that neither Alexander nor yet his Master Aristotle nor Plato Aristotles Master could be satissied herewith Their appetites could not be stanched Hee that goeth about it maketh God an Idoll because he limiteth the infinite But if he be comprehended of any creature in heauen or earth then is he limited I conclude though the appetite of the body should be filled yet the appetite of man could neuer be filled Then full contentment or felicity is not to be found in this world nor by this world and the appetite that will not be filled with a little shall neuer be filled howsoeuer men commonly deceiue themselues thinking that if they had but this or that they would set vp their rest Yea euen as Diues would haue set vp his rest if he had gotten but one drop of water to quench his feruent thirst The truth is the more fuell the fire hath the more hot it burneth But the spirit of Christ is the water that cooles this heate and quencheth this thirst his body and blood satisfieth this hunger When the appetite the attractiue retentiue digestiue powers worke on this foode the other becommeth an excretion or expulsion But againe though we enioy Christ and the kingdome of glory by faith yet so long as we are here in the flesh wee haue not the full possession thereof 1. Ioh. 3. 1. and therefore desire to be with him 2 Cor. 5. 1. 2. To conclude Neither the appetite of the brutish man nor of the animall or carnall man nor of the spirituall man is here filled And what shal fill the vegetable man or locomotiue tree which desireth not meat drinke cloathing women children buildings c. Eccle. 4. 8. And yet is there none end of his labour Men now a dayes grow as thinne as Oakes begin to grow and all is filled with brutes and vnprofitable vegetables Verse 8. For what hath the wise more then the foole What hath the poore that knoweth to walke before the liuing A Confirmation of his former proposition concerning the insufficiency and weakenesse of earthly things to satisfie the appetite in their vse figured by a prolepsis and that by a Communication What can the wise man doe more with these worldly things then the foole And what can the rich man in all his abundance doe more with it then the poore doth without it The Hebrew is thus What more excellent or better thing by them is to the wise man then to the foole and what other thing is to the poore then to him that knoweth to walke before the liuing Then to him that can put forth himselfe put himselfe in prease make a shew or crackling noise carry a good account for doing good vnto himselfe Psal 49. 18. This I thinke the Hebrew directly intendeth Neither the wise man by his wisedome nor the rich man by his power strength and skill to order them for the best can doe more with them then bring their bodies to the ground in the full period of their times But this the foole and the poore doe as well as they andwhen they are all in the graue what difference is there of their bones And if there were any what is of their dust If the rich and the wise can do no more with them then the poore and the foolish then is there no strength in riches to full contentation or felicity Verse 9. Better is the sight of the eyes then the wandring of the desire This is also vanity and vexation of spirit AN amplification of the former reason further figured by another prolepsis thus Seeing that God hath giuen the earth and worldly goods to men for the sustenance and pleasures of the body they are a blessing and tokens of his loue and the beholding of them with the eye affordeth some contentment and satisfieth the desire of the soule And although perfect happinesse consisteth not therein yet it is much better then a wandring desire which longeth after many things and wanteth necessaries which the body naturally calleth for and prouoketh a man to seeke for though he would neuer so much inforce himselfe to restfull contentation He that hath a good competency and sufficiencie to cheere his body with comfortable things and to liue in good account and credit among the better sort is of a more stayed desire and hath loy in himselfe aboue him that hath lesse and is alwayes wishing complaining crauing c. Ans Be it so yet in these things that he possesseth there is vanity and vexation of spirit There is no soundnesse but rottennesse Misery may be mitigated but it can neuer be cured Verse 10. That which hath beene is named already and it is knowne that it is man neither may he contend with him that is mightier than hee A Confirmation of his iudgement or censure deliuered in his former briefe answere This is also vanity c. by two arguments The former whereof is drawne from the notation of mans name That which hath beene whatsoeuer it is for outward respects is already named
the bird The fulnesse of humors corpus succiplenum is the aliment or food of sleepe as is to be seene in children and yong folkes but the humors of old men are dried vp as the stalkes of plants and the corne in haruest and their skinne rough withered and wrinkled as old trees Hence it is that they cannot sleepe soundly but the crowing of the cocke the noise of little birds the whimpering of mice euery small stirrage wâ—keth them And all the daughters of musicke shall be brought low An Hebrew phrase of speech as 2. Sam. 12. 5. He that hath done this is the child of death By daughters of musicke is meant the naturall organes or instruments of the voice or song as the lungs the wind-pipe the teeth the lips whereof some shall be weake some wanting as in old vntuneable instruments Or by daughters of musicke may be meant the eares As old men are dimme of eye-sight so dull of hearing they discerne not the harmonie or distinction of sounds neither are affected with musicke as Barzillai to Dauid I am this day fourescore yeares olde and can I discerne betweene good and euill can thy seruant taste what I eate or what I drinke can I heare any more the voice of singing-men and singing-women 2. Sam. 19. 35. Verse 5. Also when they shall be afraid of that which is high and feares shall be in the way and the Almond tree shall flourish and the grashopper shall be a burden and desire shall faile because man goeth to his long home and the mourners go about the streetes BY that which is high is meant knobbie hillocks or small extuberances in the way little stones or clods which old men feare to stumble on And feares shall be in the way As children going abroad feare many things so doe olde men because they are vnwealdie and vnable to auoide dangers a little fall or turning aside hurteth them and they arise vp againe with difficultie and paine they are afraid of dogs suddenly rushing out and crossing the streetes at euery noise they feare the thronging of people some on foote some on horsebacke some running and hasting about businesse others bearing burdens whereof many are rash and heedlesse hurting children and thrusting olde people against the walls And the Almond tree shall flourish A Synecdoche of the speciall for all trees The Almond tree hath white flowers it flourisheth betimes in the Spring afore other trees it is therefore of speciall note and a welcome fore-runner of Summer â—untius veris cheering the minde after drowsie Winter with the vernall thoughts of pleasant and liuely Summer â—ut the old man little regardeth his couch and the warme fire and multitude of clothes and therein keeping himselfe warme at an euen stay doth most comfort him For the hot Sunne soone enfeebleth him the coole Northerne and Easterne aire offendeth him For though the Sunne be hot in Summer yet the aire is variable as in Winter and the influence of the starres haue a composition but not a mixture in the aire So that though the Sun be hot and scorcheth the face of the beholder yet is the aire frostie and nippeth the necke He that bestirreth himselfe in labour sweateth and panteth but the waterish cold or frostie cold suddenly pierceth through the powers of his bodie and distempereth his bloud Summer and Winter are all one excepting the Sunnes reuolution Yong men perceiue not those differences of middle weathers but onely extremities of heate and colde strong windes and stormy blasts c. but olde men feele euery change of the aire yea when the starres begin their businesse and are preparing their worke They feele it before it come and are therefore saide to carry their Almanacke in their bones whereas yong men feele but the height and extremitie thereof and beare it off without hurt by reason of heate and fulnesse of humours And the Grashopper shall be a burden A Synecdoche as before for the whistling and singing of all Birds As the Almond tree in the Spring so the Grashopper in Summer or latter end of the Spring Nuntia aestatis affecteth not old age with any delightfull fancies Cant. 2. 13. The melody of grashoppers is more pleasant in Summer because the aire is more cleare and pure and therefore more siluer sounding but both naturall and artificiall musicke to olde age is no more then the crâ—aking of a doore or sâ—raming of a new axeltree for the noise ouerpowreth their feeble spirit and youthfull fancies are vanished away through coldnesse drinesse and earthlinesse of the dull dreggie humours the fiery humour alme aire spirit of life is feeble and is little quickened with the warbling of melodious ayre And desire shall faile All desire and delight in such things shall vanish wherewith youth is most affected Concupiscence and feminine appetite shall be extinguished no obiects affect the dull and dying sences but are rather grieuous as the Sunne and Raine are to olde stumpes and trees rather rotting and hastening putrefaction then quickening them All things but death are tedious to the olde man Because man goeth to his long home and the mourners c. A reason of the tediousnesse and irkesomnesse of all things to old age because the old and decrepite is past the world and neare to death his time is spent his pilgrimage is finished hee hath no more businesse heere to doe in this strange Country he is weary of the world and the world is weary of him he is but as an obstacle in the way an hinderer of busie workers not an helper Mothers and Nurces haue pleasure in Infants and Parents in Children and euery one affecteth yong people whether free or bond but olde people are burthensome to all neyther their talke nor company is acceptable Therefore seeing himselfe despised or little regarded and a burden yea himselfe a burden to himselfe he is desirous to be at home he would be out of trouble and at rest For here is nothing but vanity and misery all is winter both to the body and minde of olde age well were he if hee were at rest And the mourners go about in the streetes His friends and neighbours are preparing themselues against his funerall and the widowes to make lamentation As the Midwiues bring them into the world with joy so the widowes as it was a custome among the Iewes bewaile their death with mourning This kinde of symphonie heauy and dead-sounding flattes is most befitting querulous and mournfull olde age The hoarse Grashopper and the warbling Harpe the whistling Bird and the Flute with all winde instruments instrumentall and vocall consents as Barzillai said to Dauid are more fit for Chimham 2. Sam. 19. 37. then for aged Barzillai whose desire is to turne backe that hee may die in his owne Cittie and be buried in the graue of his father and of his mother Verse 6. Or euer the siluer cord be loosed or the golden bowle be broken or the pitcher be broken at
the fountaine or the wheele broken at the Cisterne BY siluer coard is meant the marrow in the backe which is inclosed in a bright smoothe skinne like to siluer it is more properly called of the Arabians the Nuche of the backe whereof this word Eunuch is compounded For marrow is but the superfluity of nutriment arising from the bloud for the moistening and nourishment of the bones But the Nuche is of the nature of the braine engendred of seede created for sence and motion to wit to procreate the sinewes For from the braine and the Nuche proceed diuers combinations or couples of sinewes seruing for the sences as hearing seeing feeling and motion of the members For many sinewes are deriued thirty couples as the Anitomists write are sprung of this cord and deriued from the knuckles or turning-joynts of the chine or backe bone into all the body seruing for bodily motion from which againe small haires or threeds like those of the rootes of trees and leaues are dispersed When this cord is loosed the backe bendeth motion is slowe and feeling faileth Or the golden bowle be broken This golden bowle is the thinne membrane or sinewie skinne of yellow colour called Pia mater compassing the braine like a swathing cloth or inner thinde of a tree and entring within the diuers infoldings of the braine and as it were cloathing the sides of the three ventricles or hollowes wherein the imagination reason memory are formed It serues not only to inuolue and keep the braine whole and solide in his place as the shel or skin next the shell doth the egges but also to containe to gather together and sustaine the veins and arteries which are deriued from thence like small ramified channells or pipes or like a net All the braine within and without is enwrapped and incompassed with this veiny and arteriall or sinewy net The veines feede and nourish the braine with bloud the arteries bring heate and spirit to it from the heart to giue the sence of feeling vnto it For though it impart sence to all other parts yet it hath none of it selfe namely the narrowie white substance but conuerteth or digesteth the vitall spirits of the heart attracted by this sinewie pia mater or golden bowle into animall or sensible spirits In like case the sperme hath foture and sustenance in the matriâ—e by and from the chorion or secundine Or the pitcher be broken at the fountaine By the pitcher he meaneth the veines by the fountaine the liuer For the liuer is the shop of bloud conuerting the white chile which commeth of the meate digested in the stomacke into bloud The substance thereof is red and like clottered or curded bloud assimulating the chile to the qualitie of it selfe In the neather hollow part thereof is the portall veine called the great carrying veine which hath many branches venae mesaraicae like the small and threddie rootes of a tree by which the chile or iuyce of meaâ— concocted in the stomach is transported froÌ„ the stomach to the liuer And the portal vein hath issuing from it many small veines like a net throughout the whole body of the liuer that the chile being distributed into small parcels might be more perfectly concocted and conuerted into bloud And the bloud is ingendered and purified in the middle of the liuer which containeth the masse of the foure humours Now it being here purified and boyled the more heauie superfluitie which is seculent or dreggie settleth to the bottome and is carried by a veine into the spleene It is the earthly sowre or tart part of the chile and is called blacke choler or melancholy Againe the lighter superfluitie boyleth vpward which is the fiery bitter or sharpe part of the chile called yellow choler which is caried by a veine into the gall Vnderstand by melancholy and yellow choler not the purest thereof which is mixed with the bloud but the separate superfluitie or impuritie thereof Thirdly the waterish superfluitie is caried to the kidneys and passages of the vrine In the convexitie or vpper bowing part of the liuer is the hollow veine or bloudgate whose branches receiue the bloud purified in the middle of the liuer from the branches of the portall-veine From the bloudgate are innumerable veines ramified throughout all the body For as the bulke of a tree receiuing sap from the roote as that againe doth from the small spires is ramified into all the branches so doth the hollow veine being the greatest in all the body vehiculum alimenti distribute the bloud throughout the body by his other veines and first into the right ventricle of the heart to receiue his vital heate for the nutrition of the whole body Or the wheele be broken at the cisterre By wheele is meant the head by cisterne the heart from whence the vitall spirits are conueyed to the braine and there conuerted into animall to giue sence and motion to the body When the braine is weake the sinewes loosed and the head hanging downe the wheele beginneth to breake Verse 7. Then shall the dust returne to the earth as it was and the spirit shall returne to God who gaue it AS before he hath shewed the vnaptnesse and disabilitie of old age to performe such seruice as the Lord requireh to be performed of man hauing liuelily depainted it sorth before his eyes to the end that euery one may be stirred vp in youth and middle age to doe good workes euen with all diligence to practise the duties of pietie and charitie so here he putteth them in minde also of death and their account that they must make before their Iudge And the dust returne to the earth as it was By dust he meaneth the corpse made of the dust by a metonymie of the matter By earth he meaneth the elements whereof the body is compounded As the body was created of the earth so shall it returne thither againe euen into the first and simplest matter And the spirit shall returne to God that gaue it By spirit he meaneth the soule which is compared to winde or aire as the body is to dust or earth Because winde or aire being an inuisible substance is the fittest thing in nature to vnderstand the nature of the soule by For whiles we are in the flesh we vnderstand and conceiue of inuisible spiritual eternall things humano more by the phantasie per similitudines locos as Tully saith and that either affirmatiuely or negatilely To God that gaue it Hee doth not here define whither the spirit shall go but to whom namely to his Iudge who shall require a iust account of all the workes done in the flesh good or euill and shall accordingly giue sentence vpon it 2. Cor. 5. 10. Verse 8. Vanitie of vanities saith the Preacher all is vanitie A Conclusion which is twofold particular of this treatise of mortification to the 13. verse Generall of all Christian doctrine from thence to the end Vanitie of vanities He concludeth