good in this vale of misery is imperfect yet in continuall motion and progresse to perfection though the whole engine with all the furniture thereof man and euery condition and state of life ethike politike ecclesiastike groane vnder the burthen of vanity Here then is wisedome and worke for the curious Alchymist who surpasseth common capacities Here is the skill that extracteth gall out of hony and hony out of gall Here is the Phylosophers stone that turneth yron that base mettall into gold the purest mettall euen the soueraigne good that ouercommeth euill yea that turneth things in their natures cursed into blessings the beginnings of endlesse torments into eternall glory the light that expelleth darknesse the life that swalloweth vp death the spirit that weareth out the leprosie canker and rottennesse of the spirit of the vessell of the person of the outward state To omit the many learned dotages of the worldly wise and madnesses of selfe-willed Idiots some man thinketh himselfe happy if he knoweth the euils of this life and with all hath knowledge to auoid them and in procuring of good vnto himselfe for his bodily ease comfort and pleasure thinkes that by this wisedome he hath obtained the chiefe good and so kisseth his hand and sacrificeth to his net his subtle sound pate as he iudgeth Here is his vttermost extent in this sphere is he rowled as the Sow in the mire Secondly some man againe esteemeth such a one but brutishly subtle because he doth not good to others as well as to himselfe as the principle of humanity requireth Quod tibi vis fieri fac alijs Doe as thou wouldest be done to Therefore because he is cautelous and prouident for himselfe and communicateth to others also he iudgeth himselfe to be that happy man He excelleth indeed the former brute as he againe doth that vegetable one Eccles. 4. 8. euen as the ayre excelleth the water and that the earth But the wisedomes of these three conioyned by vnion into one indiuiduall are but as an excellent vessell or receptacle for this last Lastly another who is truly wise indeed excludeth this man from happinesse yet because he is but as a beautifull body without a quickning spirit which is pietie the soule or supernaturall spirit enlining the rest So that neither the wise vegetable nor the wise brutall or sensible nor the wise reasonable or humane but the wise spirituall organized with the rest as I may say is onely capable of this soueraigne good of Solomon This onely knoweth what is good in euill things and states what euill in good things and States what is good for himselfe in both in this vaine life according to that line and measure that God dealeth to man This wisedome ordereth and enliueth the other wisedomes being a supernaturall gift the diuine influence of the sanctifying Spirit For they being seuered from this are but an eye without the optike spirit which indeed is no eye but a dead member The like we see in the structure of mans vessell id est in the vegetable and brutall spirits but the reasonable soule enliueth moueth and ordereth them both or rather her selfe in and by them by vertue of her vnion with them whereby they become rationall The degrees of this good to be gathered out of Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or positiue doctrine are briefly these 1. To be in a calling according to Gods generall decree Gen. 3. 19. Otherwise a man is a belial a sluggard a dissolute disperst incompact member out of fauour with God and man and his owne conscience and lyeth open to many miseries as he is the fittest subiect to be sentina malorum the sinke of euils 2. To labour in that lawfull calling to exercise his talent that his Lord may receiue his owne with aduantage 3. To labour with diligence Chapter 9. 10. of this booke Hereby many bodily miseries and occasions of spirituall temptations also are auoyded For a man to be negligent in his businesse is to be brother to a waster as Solomon saith else where 4. To comfort and solace the body with the fruits of our labours all the creatures from the highest heauen to the centre of the earth seruing to no other purpose then the reparation conseruation of the soules fraile corruptible vessell For the soule her self is enliued fed conserued by another World the Word of God effectuall by the spirit that speaketh therein The body is ex limo terrae of the slime or seede of the vniuerse but the soule is ex alia propagine progenie 5. As we haue receiued good so to be faithfull dispensers thereof viz. to communicate to others wherein the essence of charity consisteth Communicating of mutuall duties is the bond of ciuill or sociable life whereby a man in any condition of life in harmefull occurrences and vnfortunate accidents is preserued helped relieued and the beneuolous aspect of neighbours congratulating his prosperous state is a lightsome pleasant and comfortable thing Moreouer danti dabitur qua mensura metimini vobis metietur But this communicating is of all gifts and duties towards equals superiours and inferiours euen of euery one in their place and calling towards others in oeconomike ethike politike state Thus farre the Heathen man goeth but here he makes a stand he cannot transcend his Orbe All things are made for man saith Cicero and man is borne for man to be seruiceable and comfortable one to another in sociable life Therefore all these degrees doe but as it were constitute the vessell of the quickning spirit 6. The sixt and last degree therefore of felicity is piety towards God sincerity in diuine worship briefly shut vp in this word Feare God and keepe his Commandements It is totum hominis or totus homo the whole man without which he is but praestantissimum brutum What this feare and obedience is is set downe in the Law of Moses at large which is more largely and plainely expounded by the Prophets and they againe by the life and doctrine of our Sauiour Christ and that againe by the Apostles and they by Pastors and Teachers to the Worlds end This is that compleate soueraigne good of soule body and state positiuely taught in this Treatise Which in a word is this the wise demeanor of a man towards himselfe towards others towards God in things concerning his owne body and person concerning communicating or sympathising others concerning diuine worship according to the direction of Gods Word These degrees must not be sundered but kept intire of him that would be compleatly happy so farre forth as happinesse can be obtained in this confused enormous World Men being ignorant of this sixe-fold vnion fall into many errours run out into many extremities and plunge themselues into a gulfe of miseries yea and digladiate among themselues praysing dispraysing blaming excusing they know not what euen tossed in a labyrinth But he that builds on this ground and walketh in this light riddeth himselfe and others
case of religion their darke hearts neuer rightly conceiued what either extreames or middles were For this common meane is a mixture of light with darkenesse good with euill sweet with sowre wisedome with sensuality pretious with vile religion with carnality But such indifferences are hatefull and loathsome before God and vpright men This the Scriptures tearme folly and such wise ones fooles and hypocrites Matth. 23. Vnderstand therefore the deceitfulnesse of the heart and the delusion of Sathan euen that deepe sophistrie by which whole multitudes doe perish yea euen all except the very Elect For what is that common wisedome reason indifference honesty of men but a certaine mediocrity or meane mixt of linnen and woollen of sowre with sweet of religion with fleshly morality as though that all things religion and all should onely tend and ayme at a happy worldly state or glorifying of the flesh or outward man or to approach as neere to this marke as may be This was the sinne of Saul He did not aime at the sole glory of God but mingled the holy commandement and his owne lust euen his vaine-glory together He would not loose his owne glory in that triumph Therefore Samuel told him that hoe was become a foole 1 Sam. 13. 13. Such fooles were the Israelites 1 Kings 18. 21. and Exod. 31. 1. Such fooles were the Pharises Princes people of the Iewes The disciples being yet but rude and weake were tainted with this folly Ioh. 12. 22. Yet in them it was but infirmity because they were in Gods election and actually beleeued and followed him in sincerity Euery professour of the Gospel not inwardly renued by the spirit of sanctification is a foole but we must take heed of iudging and censuring For the worke of the spirit in the regenerate is not to make a mixture of heauenly carnall things but by mortification to sub due all things to himselfe euen to conuert the whole man inward and outward into spirit to bring euery thought and imagination euery word and worke into captiuity vnder Christ which is true wisedome and liberty So that whereas it is said that in state of grace we are partly flesh partly spirit in all our actions and affections it is not meant of mixture for where there is mixture there is no sound no sauing conuersion but the Foxe will to his kinde but that we are as the rusty Iron in the fire the menstruous or filthy rag in the fullers soap nay rather Lazarus dead in the graue into whom the soule being re-entred causeth motion of the spirits first in the heart than of the pulses and bloud then of a leg or arme c. till at length he be risen wholly out of the graue and at last brought to his former state of life and so is death ouercome of life But what this meaneth our common honest reasonable wise indifferent minded men neither will nor can conceiue For they know not through the hardnesse of their hearts that the ground of their Christian profession is the vtter denyall of themselues or the vtter destruction of the flesh and the best things thereof as enmity to the grace of Christ Rom. 8. 7. Phil. 3. 7. that they might be wholly in him and for him 1 Cor. 6. 19. 20. which is the maine scope of this present treatise of Solomon To redresse this beautifull but fundamentall euill let vs remember and lay to heart these two Texts of Scriptures The first is Dauids charge to Solomon his sonne 2 Chron. 28. 9. And thou my sonne Solomon know thou the God of they father and serue him with a perfect heart and willing minde for the Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts The second is the ground and life of euery word and worke which maketh it acceptable in the sight of God Rom. 14. 23. Whatsoeuer is not of faith is sinne He that wanteth true faith shall perish euerlastingly whatsoeuer how great soeuer his workes be Lastly Solomon here confirmeth his experiments with the considerate and iudicious view thereof by the conscience of his sufficiency in wisedome and experience which is figured by a Prelepsis or preuention of an obiection thus It may be that thou hast not perfectly knowne the difference of wisdome and madnesse and folly and so hast not iudged and determined rightly of things and the vse thereof Ans I haue sufficiently knowne and tryed the truth of that which I haue spoken concerning these things and the vanity thereof This assertion is amplyfied by an argument of the Greater denyed No man can know or try more than I haue done The words are figured by a communication What can the man doe Haadam â— the greatest learnedest and most experienced for the demonstratiue article noteth eminence or excellence That commeth after the King This testimony of himselfe is confirmed by the dignity and excellency of his person King amplified by a comparison included in the demonstratiue article noting eminence hammelek the King the most excellent King As if he should say If Kings that haue power to get the knowledge and experience of things are to be beleeued then much more the most eminent King is sufficient to know trie and determine the truth of all this that hath beene saide therefore to be beleeued Verse 13. Then I saw that wisedome excelleth folly as farre as light excelleth darkenesse A Determination or censure vpon his iudicious reuiew of the two former wayes in the commendation of wisedome and dispraise of folly figured by a prolepsis thus Thou seemest to put no difference betweene wisedome and madnesse and folly in that thou canft finde no profit no content in any of them but onely vanity and vexation Ans Although that true felicity is not to be found in wisedome neither in the wisedome of this World nor in the literall knowledge of the Gospell yet it altogether excelleth folly yea is contrary to folly The proposition hee illustrateth by a comparison of things contrary Euen as light excelleth darkenesse not in degrees but in nature so doth wisedome excell folly not in degrees but in nature hauing no fellowship or communion with it but mortifieth it as light excelleth darkenesse and water extinguisheth fire By folly he meaneth the crooked actions and conuersation of wicked idiots and crafty colts vnaduised fooles and cunning fooles whose wisedome is worldly sensuall and diuellish Iames 3. 15. separated from all feare of God and grounds of naturall goodnesse and exercised in euill as Tamar saide to Amnon intising her to incest Thou shalt be a foole in Israel Such a foole as he here meaneth was Nabal Verse 14. The wise mans eyes are in his head but the foole walketh in darkenesse and I my selfe perceiued also that one euent happeneth to them all A Confirmation of his determination in the commendation of wisedome dispraise of folly and also a reuiew of the euent of wisedome and the wise The wise mans eyes are in his head The
euen their owne preferment gaine c. or itching after nouelties and changes They also that come after shall not reioyce in him And when he is old also the people then shall no more reioyce in him then the former did in his aged Father For the common people are like to children that rest not contented with any Schoole-master and like to seruants that loue to change euery yeere their Masters euen as againe Parents and Masters are affected to new Ministers People are desirous to heare new Preachers as Feasters to heare new songs and new instruments Ezech. 33. 32. CHAPTER V. Verse 1. Keepe thy foot when thou goest to the house of God and be more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill IN this Chapter Solomon prosecuteth still the same argument of vanities But from the first verse to the ninth he maketh a digression from vanities in temporall things and sheweth the vanities that are rife in the Word in the seruice of God As before hee declared the vanities of all humane things both inward and outward and withall shewed the good that was to be found in them euen the comfort of the body so here hee setteth downe the true felicity and happinesse of man and where it is to be found to wit not in worldly wisedome worldly wealth worldly pompe but in the reuerend feare and true seruice of God It was not to be found in the Schooles of humaine learning but in the house of God And withall he sheweth the vanities and hypocrisies of men corrupting themselues in this his seruice to the verse 8. and the occasions of their hypocrisies and fainting in his seruice verse 8. as doubtings of Gods prouidence and administration through oppressions which still increaseth vanity And this he doth by way of exhortations dehortations or admonitions That so by shewing on the one side the vanities of humaine things with the good of them for the body and on the other side the good of spirituall things for the soule with the vanities therein he might plainely set before our eyes the most absolute and perfect felicity of both body and soule euen of the whole man here in this World yea that in seeing the good of all things and the vanities of all things we might be mortified to this and quickened or renewed to that Keepe thy foote when thou goest to the house of God Come not to the house of God as to an ordinary house but consider whether thou goest into whose presence to what end In Prou. 4. 23. he saith Keepe thy heart with all diligence Here he biddeth Keepe thy foote By heart hee meaneth the soule by foote the affections The soule is carried vpon the affections as the body is vpon the feete Therefore the meaning is take heede to thy soule to thy selfe to thy spirit to thy affections Consider well how thou art in spirit affected in affections disposed when thou goest to the Temple of God to performe the workes of diuine seruice And be more ready to heare When thou commest to the Temple of God put thy shooes off thy feete thy carnall affections Exod. 3. 5. For the place where thou standest is holy that thou mayest resigne thy selfe wholly to the Lord Ruth 4. 7. Come in reuerence humility sincerity to heare the Law and the Prophets to vnderstand to beleeue to yeeld thy selfe to the Lord in absolute obedience to his Word Know wherefore thou commest into whose presence what thou intendest by thy offerings so shalt thou come in reuerence and dread in faith in thankfulnesse Then to offer the sacrifice of fooles That is fooles come cloathed with the ragges of vanity ignorance pride presumption and other lusts they come without a wedding garment They come with a multitude of sacrifices and to burthen the Altar of God as though God regarded their outward workes and needed their gifts that hee should be pleased with them reconciled to them and reward them for their workes and gifts sake as great men vse to doe when costly presents are sent vnto them But these fooles know not that the true intent of sacrifices is not to giue to God but rather receiuing of God as forgiuenesse of sinnes deliuerance from euerlasting death saluation and life the right of this World and the glory to come by the death and merits of the Sonne of God whom those sacrifices and offerings did shadow forth represent and signifie vnto them They know not that they should come to learne vnderstand see beleeue and receiue the endlâ—â—se mercy and grace of God towards them in these sacrificâ—s and withall to testifie their thankefull obedience to him euen the deniall of themselues and all fleshly lusts to resigne themselues wholly to him who in the appointment of God had euen already giuen himselfe for them This true faith and obedience is far from those ignorant fooles who thinke to appease the anger of God and to please him with their outward workes and gifts lip-prayers and fastings Math. 6. Yea to merit at his hands hereby as euidently appeareth Mal. 3. 14. It is in vaine to serue God and what profit is it that we haue kept his Commandements and that we haue walked humbly before the Lord of Hosts Here they looke to be rewarded of the Lord for their workes and fastings according to their lusts as they that honour and flatter Princes for their owne benefit and preferment They did all for their owne profit as the multitude that followed Christ so earnestly Iohn 6. 26. Suauis odor lucri ex re qualibet Gaine is sweete out of euery thing In Zach. 7. 4. 5. They fasted the fifth and seauenth moneth a Law of their owne making else it should not haue beene kept so long seauenty yeeres together verse 5. to obtaine temporall benefits for their bodies of him but they stopped their eares at the voyces of the Prophets verse 7. they refused to heare they pulled away the shoulder and made their hearts as an adamant verse 11. 12. God a giuer was theirs but not God a receiuer For they consider not that they doe euill They vnderstand not that these workes prayers sacrifices vowes fastings are an abomination to the Lord where faith reuerence humble confession loue obedience are wanting Esai 1. Psal 50. 8. to the end 1 Sam. 15. 22. Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voyce of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rammes Prou. 15. 8. The sacrifice of the wicked is abomination to the Lord but the prayer of the vpright is his delight These outward exercises of Religion performed by fooles are euill and therefore an abomination procuring wrath and destruction from the Lord. First when they are done in ignorance and disobedience as appeareth by the Texts aforesaid the Iewes did and most people now adayes doe and alwayes haue done Secondly
of manifold imaginations and groundlesse conclusions but my heart hath seene great wisedome and knowledge I haue fundamentally obserued and had the ocular experience of things their natures causes properties effects vses c. Verse 17. And I gaue my heart to know wisedome and to know madnesse and folly I perceiued that this also is vexation of Spirit A Continuation of the same answere As I perceiued in my heart that I had receiued of God a greater measure of discerning and sensible insight aboue others so according to my vttermost ability I diligently exercised my selfe in searching out yea following the euen tract and way of wisedome in her workes so farre forth as man is able to apprehend and comprehend her Consequently by the rule of wisedome I examined the wisedomes doctrines and instructions of men euen the manifold â—arring and repugnant opinions of men and the proud errours of contentious men who greedily affecting the admiration of their wits do by intruding themselues into things aboue their reâ—ch bewray great ignorance foolishnesse and madnesse both in naturall things and matter of estate I perceiued that this also is vexation of spirit A conclusion of his former reuâ—iw determination or iudgement Vers 14. To conclude as I by wisedome sought out the knowledge of naturall things and found that all was nothing but vanity and vexation of spirit so haue I more then that sought out examined and tryed the vnderstanding of morall things good and euill and I find as before that this is also full of vexation Wisedome on the one side being incomprehensible and the consideration of such men their opinions and doings being wearisome and grieuous to the spirit on the otherside yea their madnesse is endlesse Verse 18. For in much wisedome is much griefe and he that increaseth knowledge increaseth sorrow A Reason why that seeking after knowledge both of wisedome and folly there is no contentation of minde but vexation of spirit For the further that a man searcheth into the bottome of things to giue fuller satisfaction to his heart the more griefe he findeth and sorrow is increased with knowledge For First the accurate search and discussing by examination and iudgement of that which is fought is a great affliction to body and minde Secondly when a man hath done what he can hee hath onely attained to the sight of that great darkenesse of ignorance that is in him Chap. 7. 23. 24. which he thinking by study to expell doth more increase it that is hee more and more seeth into what a deepe dungeon hee and all men are fallen by the sinne of Adam Thirdly it is difficult troublous full of intricate questions and distracting doubts endlesse and withall transitory It is neither perfectiue of him that hath it nor perfectiue of other men or their matters Fourthly the more that a wise man knoweth hee still more more and more beholdeth greater corruption vanity folly madnesse and misery wherewith his spirit is discomforted and grieued his heart is heauy his minde dispairefull So that he is farther off from happinesse then the ignorant that knoweth nothing For he worketh and eateth and drinketh and sleepeth soundly he is without care he is heartily merry and so is strong and healthfull Fiftly when a man hath transcended common capacities his darke parables instructions and counsels of many shall be had in contempt of others hee shall be enuyed and his wisdome shall be but the white of a But to be shot at of some he shall be suspected and suppressed for Princes are suspicious of the godly-wise-learned I thinke because their rudenesse and nakednesse lies open to their iudicious eyes which made Nero kill his master Seneca or else desire ignorance that the thousand-headed beast might be better held vnder the yoke of gouernment For if they be wise and godly the rude Princes thinke that their nakednesse lyeth open whereof contempt followeth This is ethnicall pollicie Contrarily the wise and godly Prince shall by his wisedome and godlinesse bind the consciences of his people and cause them to reuerence and dread him as Iob said of himselfe This is the onely security of a Prince as of Iob Dauid Solomon Iosiah Moreouer if the wise would haue the benefit of his wisedome to redound to many he must descend to their meannesse and rudenesse and of a plentifull seed-sowing most commonly reape little and sometimes nothing Sixtly he shall see the foole oft-times graced countenanced preferred for money and other sinister respects when he for all his wisedome shall not be regarded but be buried in obscurity and obliuion Seauenthly If a man vnderstand all misteries and all knowledge and that no secret be hid from him all cannot free him from death but it shall rot in the graue with him Wherefore if a man know not himselfe to be in the number of Gods Elect if in the curious search of all things he cannot find that in himselfe what contentation rest ioy quietnesse of conscience what happinesse can knowledge bring him nay rather it will increase his sorrow Wherefore all humaine knowledge is vaine euen nothing and worse then nothing For when a man hath attained to all knowledge that can be comprehended in mans braine the Deuill hath still more then hee For he hath been in the kingdome of glory and seene God face to face And if a man had as he hath how much still should he be the better Surely if a man know not onely the depth of Gods wisedome in the world but the secrets of the kingdome of glory and of the damnation of hell also could by words vtter them he should notwithstanding liue in miserable perplexity all his life till hee had this sauing knowledge which should be his onely ioy and comfort both in life and death This onely should sweeten all the miseries of this life whereas the other doth exacerbate and turne all the prerogatiues delights and pleasures of this life into gall and wormewood There is no felicity on earth but this feare God and keepe his commandements For he that hath obtained all worldly wisedome cannot by the same worke out a felicitie to himselfe in this crooked state and vaine condition of all things CHAPTER II. Verse 1. I said in my heart goe to now I will prooue thee with mirth therefore inioy pleasure and behold this also is vanitie SOlomon hauing found no profit no happy contentation in knowledge nor in things subiect to knowledge purposeth now to try what contentation may redound to him by the vse of the creatures all care cast away whereof aboue other men hee had the full possession and fruition This verse containeth 1. a declaration of his counsell about the finding out of the chiefe good by the tryall of another way 2. his determination or censure which is amplified by a note of attention or asseueration I said in my heart c. As if he should say I haue already tryed what profit the studies of wisedome can afford but
prouidence hath prefixed a time vnknowne and vnalterable by man To euery thing that is subiected to the Law inclination and instinct of nature there is a time and a time to euery purpose vnder the Sunne that is to euery thing done by the election counsell and will of man To euery thing that necessity vrgeth vs to doe there is a time both of their beginnings and endings ordained of God So that wee cannot doe what we would nor when we would nor how we would nor how long wee would nor surcease when wee would nor change when we would For the hidden foundation of God remaineth sure and sheweth it selfe in his time contrary and diuers to our manifold vaine imaginations desires and purposes We therefore and all things with vs within vs and without vs in our bodies and in our mindes are subiect to the instabilities of times and seasons euen to opportunities and occasions in our beginnings proceedings and endings Verse 2. A time to be borne and a time to dye a time to plant and a time to plucke vp that which is planted FIrst it is not in the power of man to come into the world nor in his will to depart out of the world But the season or opportunity of both whether by the course of nature or otherwise is prefined by the counsell of God and is the work of his hand And as there is a time of the birth and death of man so also of the planting and rooting vp of trees there is a time ordained of God There is a time of their growth age standing and falling according to the necessitie and vse of man For euery man and euery generation hath his necessitie according to the exigence whereof hee applyeth himselfe by the information of reason partly to obtaine good partly to auoyd euill So there is a time to sow and to reape which things though men voluntarily doe yet the ground thereof is necessitie and for the doing of them wee tarry the appointed times and waite for the conuenient seasons which are not in our owne power Verse 3. A time to kill and a time to heale a time to breake downe and a time to build vp SEcondly the times of naturall life and death are not only appointed of God but also vntimely deaths by diseases casualties violence Iustice which wee thinke by skill to preuent and by prouidence to auoyd haue their appointed times And contrarily desperate life namely mortall euils both of dangers and diseases in our reason vnauoydable is in the hands of God who deliuereth and recouâ—reth killeth and saueth aliue at his pleasure to whom nothing is vnpossible Hereof the Scriptures affoord innumerable examples Dangers and diseases troubles and sicknesse deliuerances and recoueries from both are in the power of God Moreouer as there is a time of liuing dying planting and rooting vp so also of building and pulling downe according to the exigence of mans necessitie yea a time there is of building houses where trees grasse and corne haue growne and beasts haue beene fed and a time to feede beasts to plant trees and sow corne where paued courts and situations of faire buildings haue beene And all these workes depend vpon the opportunities of times without the power of man to which man applieth himselfe voluntarily by iudgement of reason according to the exigence of a secret necessity Verse 4. A time to weepe and a time to laugh a time to mourne and a time to dance THirdly euery man by all his wit laboureth or at least by desire wisheth to be free from cares and that is the end of his cares and to auoid the causes of weeping yet can he not escape that euill For either the want of fore-sight and diligence in himselfe or outward crosses and chancefull occurrences shall cause or else occasion weeping whether he will or no. Againe there is a time to mourne which men desire to auoid as the greatest euill yea when they cry peace then is sorrow at hand which neither can be auoyded nor mitigated nor ended by the counsell of our owne will For euen that is not in our power Contrarily heauinesse may endure for a night but vnexpected ioy commeth in the morning Psal 30. 5. 11. As the one commeth vnsent for so the other commeth vnlookt for Verse 5. A time to cast away stones and a time to gather stones together a time to imbrace and a time to refraine from imbracing FOurthly if a man purpose to pull downe an house yet that hee cannot doe euen when he would but hee must tarry for a conuenient season And if hee would gather stones together to build an house he must craue leaue of opportunity which dependeth on manifold circumstances So that whatsoeuer he prepareth in his heart to doe the issue must be of God yea opportunity calleth vs out to doe many things that we neuer intended Also there is a time of marriage both with whom and when and a time for children appointed of God to which a man must yeeld or else procure great and manifold euils to himselfe So there is a time to refraine from marriage and a time to abstaine from imbracing vnlesse a man shall bring vpon him the anger of God for his intemperancy Verse 6. A time to get and a time to lose a time to keepe and a time to cast away FIftly if a man vse any traffick by Sea or Land or by what trade or exercise soeuer he getteth his liuing hee must heedefully obserue the opportunity of time For time and tide tarry no man Time is to be taken and vsed whiles it serueth and offereth it selfe otherwise it is in vaine to follow the bird that is escaped This is a thing whereof all men repent them that they tooke not time while time serued Hence Solomon saith Prou. 27. 1. Boast not of tomorrow for thou knowest not what a day may bring forth We in this Land that doe not wisely vse that opportunity of peace which God offereth vs to enrich our selues by honest and lawfull parsimony but breake out into pride and prodigality venery and all kinde of vanity shall once repent the misvsage thereof We haue had a large and fit opportunity a long time to serue God and to doe good workes but with the vnprofitable seruant we hide our talent in the ground nay spend all on our lusts which are as a fire kindled by the fire of hell to deuoure vp holy things also It is said that in old time they spared from backe and belly and superfluous buildings to build Churches and maintaine Friars but the proud venereous politicke gluttonous Iouâ—ls of these times haue enlarged their throats and bellies as hell to deuoure and swallow vp Churches and tithes and Ministers and all Contrarily there is a time also to lose which by all our prouidence and best endeauour we cannot abide Yea sometimes the Merchants how greedy of gaine soeuer they be are glad to cast their wares into the Seas and
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
the spawne or beginning that hath ouer-spread all generations of the World Therefore God hath subiected all things to vanitie out of which a man can by no meanes extricate himselfe but rather by striuing runne further in But yet seeing that there is an happie state of man here begunne which a man is to desire and seeke for in God not in worldy things and euen that in this vaine life which in that respect is not vaine there are certaine salues for these sores and remedies for these vanities Solomon therefore that he might take away from men discontentment and dispaire of their estate doth here deliuer rules of direction and comfort that they may haue wherewith to arme themselues against the troubles and miseries of this vaine life and in some good measure be able to alay and mitigate the same which God laid vpon Adam and all his sonnes for a iust punishment of his fall The first rule or remedy is in this first verse A good man A good reputation or report being the testimony of good men of the vertuous life honest conuersation of a man is a speciallblessing of God arming the heart with great ioy and comfort against many yea all outward losses and want of bodily things The excellencie of a good name is illustrated by a comparison of the best and most delicious things signified by ointment by a Synecdoche of the Speciall The comparison is both of the qualitie and quantitie First concerning the qualitie euen as the pretious ointment hath a fragrant scent refreshing and delighting the spirits of the senses whereby the body and minde is cheered so a good name and deserued estimation is of all outward things the most pleasant possession comporting the heart in euery state of life For it originally proceedeth from a good conscience and is the perfume of a godly and faithfull heart yea hee that hauing a great measure of the annointing of God which is the graces of his spirit to be a patterne to the rude a light to the blinde a guide to them that know not the way doth also refresh encourage and cheare the spirits and hearts of all that loue God and his truth among the filthy sents of corrupt examples fleshly fashions and ethnicall behauiours that are noysome and grieuous to the eyes eares and mindes of men of gracious disposition and as a fresh gale of sweet ayre to him that laboureth in the earth that liueth among earthly men Concerning the quantity the argument is from the lesse to the greater A precious oyntment is of great value a chiefe treasure and esteemed with the most precious things but a good name is of more worth then it or any earthly substance For costly oyntments and other treasures are of times more plentifull among the wicked For the sensuall are all for their sences but this is peculiar to good men alone They may be bought for money but this is the gift of God not to be purchased with base mettall They are corruptible this is euerlasting They leaue a man in death and betake them to a new master but the praise of the iust man remaineth still and still his owne It both tarrieth behinde him on earth and goeth with him to heauen and will crowne him with glory at the last day For although it be darkened for a time amongst the goates as Naboth was as Pauls and Dauids yet shall it breake forth as the rayes of the Sunne from vnder a cloud It may be couered but it cannot be polluted with vnclean tongues yet it becommeth more bright as mettall rubbed with dust or myre Whereas contrarily the false and forced praise of sinners that are prone and ambitious turneth to their greater shame as that of Herod Senacherib and the Pharisees did And so shall Antichrists doe as did that of Antiochus And the day of death then the day of ones birth These words are a second rule to arme the man that feareth God against temporall miseries Concerning their dependence vpon the former they are an answere to an obiection framed thus A good report in this life affords little comfort seeing that death commeth after it which is the miserable end of all men Ans The day of death is better then the day that one is borne It is better then the time of life and the transitory things of life Yea it is better then a good report it selfe because it is a comfort to extenuate the afflictions of life but this vtterly abolisheth all vanities The birth-day is an entrance into all woe and misery but the day of death is a passage into life The body is but a prison and a racke to the soule but by death it is set at liberty For by death are all miseries ended all dangers paines aches diseases sorrowes teares and that grieuous warre and conflict of concupiscence or fleshly lusts 1 Pet. 2. 11. doubtings vnbeleefe feares pride ignorance couetousnesse ambition enuy hatred lust which fight against the soule are dead from which Paul so earnestly desired to be freed Romans 7. 24. 2 Cor. 12. 8. Againe by death a man is freed from euils to come Esay 57. 1. He is deliuered from the wearisome company of petulcus goates Psal 120. 5. 1 King 19. 4. and from the assaults of Sathan yea from all fightings within and without to rest and raigne in glory with Christ and the blessed company of heauen This of the rule or remedy principally aymed at Now for the sequele or collection concerning vanity the argument from hence is thus If the day of death which to carnall reason is miserable be better then the day of birth surely this life is a thing most vaine But so it is Verse 2. It is better to goe to the house of mourning then to goe to the house of feasting for that is the end of all men and the liuing will lay it to heart A Second rule or remedy whereby a man is armed against the vanities of life is mortification which is the suppressing of sinne and curbing of the motions of sinne in the heart simply because it displeaseth God and is the onely thing whereby he is dishonoured Other mortifications are but either philosophicall or ciuill or subtle the first whereof is of naturall conscience the second of vaine glorious disposition the third of a diuellish heart But this is wrought onely by the Spirit of God who is a purifying fire and purging soape Mal. 3. 2. 3. not onely restraining and bridling but consuming sinne This consumption beginneth at the heart Ier. 4. 4. Breake vp your fallow grounds circumcise the fore-skinne of your heart If mortification beginne not here it is guilefull Psal 32. 2. He is blessed whose spirit is not guilefull though he be subiect to many infirmities Now that this rule may be operatiue and of force Solomon setteth downe the meanes and courses that are to be taken whereby to produce and nourish it for the comfort of the soule in this vale of misery The
the worke of God whatsoeuer the meanes be For nothing is without him He vseth crooked things to the accomplishment of his will as well as straight But the wisedome of God in applying them to vnknowne ends and good ends excuseth not mans malice and euill intents Weigh the reason of aduersity by wisedome and then rest on God as Iob did and as Dauid did in Sauls persecutions in Absolons rebellions and Shimeis cursed raylings Iob said The Lord giueth and the Lord taketh away and we must receiue euil punishment and chastisements because we are euill as well as good of the Lord. The former are our deserts the later Gods mercy Dauid said of Shimei Let him alone peraduâ—nture the Lord hath bidden him curse So consider that this is the worke of God Therefore feare blaspheme not neither fret nor striue Thou canst not alter the course of the heauens nor change the weather but thou in wisedome applyeâ—t all thy worldly businesses to the times and as the times will giue thee leaue Anger and contention is but vaine This patient consideration and contentation is inforced by a reason of the intent and end of Gods wisedome herein God hath also set the one against the other c. So hath God tempered the life of man with the intercourse of crosses and succession of things contrary exercising iudgement iustice and mercy in his secret counsell that man might find nothing what to say or doe to imagine or deuise in any state of himselfe For Gods worke is most wise secret and firme vnalterable by man not to be preuented nor amended by his erroneous counsels But the must let the arrogant search of causes passe and glorifie God in aduersity as well as in prosperity as Iob did yea God sendeth prosperity and aduersity and other contrary accidents to trie vs namely that we may see and know the manifold hidden hypocrisies of our hearts that by these occasions shew forth themselues in imaginations affections words and workes Deut. 8. To conclude God doth this that wee may know and confesse him to be all in all and our selues to be but fooles and beasts of ourselues Verse 15. All things haue I seene in the dayes of my vanity There is a iust man that perisheth in his righteousnesse and there is a wicked man that prolongeth his life in his wickednesse A Confirmation of the former reason by the effects of Gods secret and wonderfull prouidence seeming quite contrary to reason and to be intollerable indignities which he further confirmeth by the testimony of his owne experimentall knowledge All things haue I seene There is nothing that can be conceiued and knowne by the vnderstanding and reason of man but I haue had the obseruation and experience thereof For from the prudent obseruation and experience of the workes of God haue I gathered rules of wisedome for the instruction and direction of others He addeth In the dayes of my vanity to signifie the fulnesse of his experience of good and euill of wisedome and folly He hath seene both in himselfe and obserued in others the workes of God This briefly of the testimony The matter or subiect of the testimony are two particular effects of Gods prouidence The first is There is a iust man that perisheth in his iustice namely for truth and righteousnesse sake So Abel was slaine by his brother Cain because his deedes were righteous and his owne wicked 1 Iohn 3. 12. Esay saith Chap. 59. 15. Hee that departeth from euill maketh himselfe a prey Naboth was slaine for keeping a good conscience The Prophets our Sauiour Christ the Apostles and Martyrs suffered death for the truth Many are murthered spoyled vexed rayled on by the wicked for righteousnesse sake and euen the last end of the righteous oft times seemeth to be without honour as the wicked in hell confesse they erroneously iudged in time of their iouill life Wisd 5. And this is a thing contrary to carnall reason and hard to be vnderstood Psal 73. 16. 17. And therefore are many offended thereat and take occasion to depart from the way of truth For they fully know not this point of wisedome namely to relie on the prouidence of God contrary to humane reason and that he is most honoured when we trust him on his bare word The second effect is contrary to this And there is a wicked man that prolongeth his dayes in his wickednesse Contrarily againe some there be that neither feare God nor reuerence man without conscience without truth in words and deeds swearers blasphemers oppressours despisers of the good mockers of grace couetous iniurious and yet flourish in prosperity haue the World at will haue children at their desire build houses plant vineyards purchase Lordships yea they are honoured of men and praised for their wisedome they liue in health and die without sicknesse Iob 21. 13. Lazarus perished in hunger Diues liued in pleasure Christ was soone cut downe but Herod liued long euen till he was foure-score yeeres old If a man iudge according to outward appearance these things argue that there is no prouidence at all But it argueth infidelity and pride enough when a man will beleeue nothing without so many reasons and proofes nor doe any thing at Gods command till he see his wages Mal. 3. 14 Righteous men die and mercifull men are taken away Esay 57. 1. that they might not see nor feele the euils to come on the World as Lot was taken from among the Sodomites And wicked men liue to their further vengeance and sorrow as did Herod The righteous are chastened with death and the wicked liue to increase their damnation 1 Cor. 11. 32. They are taken away lest wickednesse should alter their vnderstanding and deceit beguile their minde Wisd 4. 10. The wicked liue to defile their soules and bodies with all kinde of sinne to haue all their worldly desires accomplished to ripenesse as did the Canaanites Let vs therefore turns our selues to the prouidence of God and there rest contented For they that trust in him shall neuer be ashamed nor confounded Verse 16. Be not righteous ouermuch neither make thy selfe euer wise why shouldest thou destroy thy selfe THirdly the practise of wisedome consisteth first in auoyding extremities verse 16. 17. Secondly in keeping the meane verse 18. The extremities are excesse or defect The excesse is an errour on the right hand when a man by pride abuseth his wisedome in stretching it beyond the limits bounds of humane capacity either in defining thereby what is iust what vniust or what is truth what errour Be not righteous ouer much A man cannot be too righteous in respect of obedience to the Commandements yet if he be so much addicted to one or some as that hee despiseth the rest he bewrayeth hypocrisie and folly and may well be said to be too iust For a man is not to cull out what hee thinketh good thereby to iustifie himselfe and to condemne others but as Dauid saith to haue respect
mercifull and libetall in time of trouble and plenteously rewardeth the proude doer Verse 7. Truely the light is sweete and a pleasant thing it is for the eyes to behold the Sunne THE second part of the chapter or anascoue maintaining the former precepts by a confutation or destruction of the corrupt and lustfull imaginations of mans worldly heart It is figured by a double Prolepsis the former whereof is generall The obiection is figured by a Prosopopeia which is figured againe by an Allegorie in this verse The answer is giuen in the next Truely the light is sweete c. By Light is meant worldly prosperitie Esay 58. 8. Then shall thy light breake foorth as the morning By the Sunne is meant an happy outward estate excelling all other splendide and pompous whereof the worldly heart is enamoured as the onely felicitie Iob 31. 26. If I beheld the Sunne when it shined or the Moone walking in her brightnesle That is if mine heart was enamoured on my flourishing estate if I blessed my selfe for my wealth power and honour To proceed wheras Solomon hath before recalled men from coueting earthly things and selfe-loue to charitie and good workes that he might more firmely settle this grace in their hearts hee now rooteth vp the weedes of fleshly pleasures and worldly delights by bringing in the careall man objecting or replying against him for himselfe or rather vpon his good admonitions to retract him closely clinging to his dirty god Mammon as Crabbes cleaue to the rocke and one to an other when they are pulled away Ah! but for all that a goodly inheritance is a sweeto thing it is a pleasant thing to be well seated in a fertile soile in an wholesome aire neare to the riuer not farre from the citie or market to be free from all troubles and cares that pouertie bringeth What an heauenly life it is when a man need do nothing but walke about his grounds for his pleasure ouersee his workmen looke on his cattell c. as the couetous rich man did Luk 12. when hee is prouided of the best housholdstuffe and lodgings and withall able to make his friend welcome to entertaine a gentleman to keepe gentlemen companie to keepe a couple of men and a good gelding to ride with credit and to change the fashion with the better sort and to haue mony alwayes in his purse to be able to pleasure a friend or a gentleman at his request in his need to be able to maintaine his wife in the gentlewomans fashion and to bring vp his children in learning for greater preferment Ah this is a louely and desireable estate aboue all things say what they will I will go labour and spare all that I can and cast about euery way that I may haue as such a one hath and liue as he doth or might do if he were wise Ah what good could I doe if I had as he hath or had bene so well left He dwelleth in a sweete seate what goodly and sweete grounds hath he adioyning to his house what sweete fields of wheate what goodly pastures what a goodly roote of wood what pleasant groues some say it will be solde ere long He prospereth not he is indebted who but a foole and a beast would make away such a goodly thing Ah would to God I had money to buy it I would neuer part from it well I will haue mony if I liue I will make all cracke else I shall liue in pleasure and comfort hereafter when I am old and my sonne shall be a fine yong gentleman of good account among gentlemens sonnes well accepted of the best sort and shall easily attaine to greater dignitie as I meane to bring him vp and place him in mariage What a zealous man is this how his bowels yerne with pitie on the poore and poore Minister how he first of all seeketh the kingdome of God and his righteousnesse He meaneth to be first a couetous beast to rake mony together by all meanes quo iure quaque iniuria from Church and poore and to leaue his substance to his heire but when the diuels fetch him away and his heire roguishly wasteth all and is at last hanged then shall his folly and madnesse appeare In the meane time nothing plagueth him but precise Preachers they are his tomentors Verse 8. But if a man liue many yeares and reioyce in them all yet let him remember the dayes of darknesse for they shall be many All that commeth is vanitie AN answer to the reply proponnded by way of admonition The argument is drawne from the contrary adiunct Youth and prosperitie are subiect to age and death which beginneth in age and formeth him from the graue Whereupon he inferreth the common conclusion to take away this and all other replies All that commeth is vanitie But if a man liue many yeares c. Put the case Dato non concesso that a man enioyed that conceited happinesse confisting in a free worldly prosperitie that earthly men so dreame of and aime at in all their courses Say that he liue long which is a thing desired of all men chiefly the rich and that he reioyce as freely as it is possible for a man to do in this confused and disordered world yet let him remember that which he cannot alway forget nor altogether forget in his freest iollitie namely that he is mortall that his flower fadeth his leafe withereth his verdure vanisheth testie and tedious old age hasteneth light shall be turned into darknesse pleasure into paine delights into wearisomnesse and the darke dayes of olde age and death exceed in number the lightsome dayes of life I say the darke dayes of old age and death because old age is the infancie or childhood of death as the sun setting to vs is the sun rising to the Antipodes For these pleasant sunshine dayes wherewith thou art so rauished are but a worme gleame and momentanie glance but contrarily the dayes wherein the body must lie in the darke graue are many These last words are a meiosis or liptote which are a kinde of hyperbole to wit of defect Many is put for innumerable endlesse eternall It may also be a synecdoche of the speciall Let a man remember all this and it will abate his lustfull courage it will take downe the pride of his flesh it will mitigate the eagernesse of his desires and the lushiousnesse lothsomnesse of his worldly zeale and make him more out of loue with his tender darling his body it will gather home his wilde dispersed fancies and his rouing thoughts into their hold and hang them on their right hinge and bring backe the prodigall vagabond home lastly it will recouer his wits and restore him to his right mind Therefore be satisfied with this be admonished hereby to contentation in things present striue not for an imaginary happinesse but exercise thy selfe in workes of charitie rather doe good which bringeth the true good then seeke for it in goods