times a small errour at the first occasioneth great euils and who is he that saith or doth not sometimes that whereof he repenteth him not Therefore may too quicke obedience displease afterwards as well as present slacknesse Againe a Prince is not himselfe but all his subiects inclusiuely euen the whole body or state of the Kingdome So that in a King there is not onely an vnion of body and spirit as in all men but also of his person and the politike body or state Now if in commanding he swerue from this vnion here is the difficulty of wisedome Answer All this is true But the wise man in obeying obserueth time and iudgement and so in slacknesse also Opportunity calleth him forth iudgement biddeth him speake and hold his peace Doeg was destitute of vnderstanding both in his words and deedes 1 Sam. 22. 9 10. But the Kings Sergeants shewed wisedome verse 17. Ioab answered wisely 1 Chro. 21. 3. but too harshly 2 Sam. 19. 5. 6. Verse 6. Because to euery purpose there is a time and iudgement therefore the misery of man is great vpon him AN explication of the answereshewing a reason why that a wise man obseruing time and iudgement shall feele none euill at least so farre forth as by mans wisedome can be auoyded Because to euery purpose c. All things are in the hands of God and the hearts of Kings also and his purpose in the least thing is vnchangeable So that for euery thing there is a time prefined of God together with a most wise and right meanes and manner wherevpon euery euent necessarily dependeth Now he that obserueth this worke of God shall auoide all euils A thing in his kinde good may by euill vsage be made naught and a good deede must be ordered by time and iudgement If time be preuented it shall be frustrate yet afterwards though otherwise effected For God doth all in time and season and will haue them cloathed with his owne circumstances also but the vaine imaginations of man are innumerable and hee is giuen to take too much vpon him as though all things were in his hand But God will make him know that hee is but vaine man Therefore is the misery of man great vpon him A consequence or collection of the manifold and great miseries of man applyed to the disobedient and ouer-wise Because there is a due time and right meanes and manner in the prouidence of God for euery thing to his owne glory which is the ground and guide of good wisedome therefore is there so much vanity in all counsels wordes and workes and the endlesse troubles and miseries of presumptuous man are occasioned from hence Verse 7. For he knoweth not that which shall be for who can tell him when it shall be A Reason why that the vanitie and miserie of man should be increased by the most wise and good prouidence of God For he knoweth not what shall be The good wisedome of God is not the cause of vanities in politicke state but an occasion and mans ignorance and malice is the cause For being depriued of wisedome and iustice through his owne malice his imaginations are all foolish and vaine and his follie is vpon him The deliberation of the wise standeth in comparing things past and to come but the one is farre off and the other is deepe as was said in the former chapter But foolish men impatient and ouer-wise are altogether ignorant of that which shall be neither doe they regard whether it shall be or no in the prouidence of God but they haue a prouidence of their owne a false coyned or apish world to which by their subtilty and violence they thinke to cause all things to incline and to make Gods prouidence and wisedome to stoupe downe to theirs perswading themselues that that shall be which they haue purposed and closely plotted and deuised the meanes and manner how it shall be effected Here is vanity and misery enough If a man stand in opposition for a good thing he cannot tell whether that good thing shall be or no. For there are many things good in our vnderstanding which are not so in the wise prouidence of God But as it is good so must it be well and it cannot be well but in Gods appointed time with all circumstances fitting Who can tell when it shall be Although this good to be effected or euill to be reformed is to be taken in hand because it shall be done in the common iudgement and desire of men yet who can tell a man when it shall be done and how it shall be done If a King himselfe would doe a thing he must depend on Gods prouidence and tarry till the appointed season For God is the chiefe Pilate of the ship and the Watch-man of the city And if a thing shall be done by him yet the time and manner is vncertaine Hee must not striue against God neither must thou being a particular branch of particular capacitie striue against the root that beareth thee and all the branches whose generall good first and consequently particulars in their kindes it respecteth as thou doest thine owne Well seeing that a man either knoweth not what shall be or else knoweth not how and when it shall be his contention intangleth himselfe in great errours troubles and dangers and his disobedience and contention shall be punished he shall not escape He must depend vpon the prouidence of God and opportunitie offered of God and not stand in an euill thing nor euilly in a good thing before the higher power Verse 8. There is no man that hath power ouer the spirit to receiue the spirit neither hath he power in the day of death and there is no discharge in that warre neither shall wickednesse deliuer those that are giuen to it AN exposition of the miseries that the foolish and rebellious runne into There is no man hath power ouer the spirit to preserue the spirit c. Although that the man of strength and subtiltie verily thinketh through his power wealth and subtle plots to effect his wicked designes and to escape punishment yet is this but foolishnesse and imprudence caused of hautinesse of stomacke For his life is not in his owne hands neither hath he power to liue or free himselfe from death by any meanes or deuice when the king requireth it as a iust reward of his wickednesse There is no discharge in that warre There is no casting of weapons then to ouer-power the kings power which is to alter and change the state of a kingdome a great worke of Gods prouidence For when the king in iustice exacteth his life the whole burthen of the kingdome presseth him to death But if there be iniustice or rigorous extremitie in the matter who shall stand vp in defence for him against the king Who shall take vp armes with him Neither shall wickednesse deliuer those that are giuen to it It is the custome of the wicked to seek to auoid imminent
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
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
man to be separated from the presence and protection of Mammon When he and his Idoll are parted then he falleth into desperation This we see verified by the practise of those who being yet aliue and likely to liue long make away themselues yea oft times for a small losse but their feare is great for they haue now none other God to trust on or to flâ—e vnto for succour Therefore how much soeuer a man is addicted to any other sinne how great soeuer his desire his loue delight be in any vice yet for this onely is he termed an Idolater And this is the cause why the Scriptures impute this common condition of man with all creatures to the rich for a speciall miserie Psal 49. 17. And as a mans desire ioy loue and confidence in his goods is the greater so much greater is his miserie Otherwise he that trusteth in the liuing God who hath life in himselfe and by himselfe and giueth life to all is poore in his abundance Math. 5. 3. and rich in his pouerty For in vsing of this World he vseth it not for his heart is in heauen because his treasure is there But hee that hath his treasure here liueth in feare and dyeth in despaire O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing in outward appearance at least to vexe him and that hath prosperity in all things for a little while as Craesus had yea vnto him that is yet able to eate meate that is young lusty and strong c. Ecclus 41. 1. Verse 16. And this also is a sore euill that in all points as he came so shall he goe and what profit hath he that hath laboured for the winde AN amplification of the vnprofitablenesse of riches lost by a comparison of the common condition of man leauing his riches For a man by death to leaue all behinde him is a misery But it is a greater misery for riches to leaue a man before death Commonly riches accompany the rich to the graue and there giue him his farewell which indeed is a misery to goe as he came but this man hauing gotten them with excessiue toyle is depriued of them before his death so that in all points he goeth as he came This is a double misery Diues his misery was great in that hee must part from his wealth yet he was honoured with a pompous funerall but Iobs was greater that being bestripped of all hee should die before his death and be buried before his graue was open as yet hee knew nothing to the contrary For first his whole state was dissolued all his ornaments all his necessaries vtterly dispersed dead in his estate dead in his children the World was a dead thing to him and hee a dead thing to the World as the Prouerbe is Who is so woe begoue as first a man since none Againe he was buried in the graue of sorrow and couered with the moulde of obliuion and contempt Therefore said Dauid in his deiection also I am a worme and no man I am as a dead man out of minde and Elias 1 Kings 19. 4. I am not better then my Fathers were This then is also a sore euill These words are an illustration of this misery by a comparison with the former verse 13. from the Equals in this word also As it is a grieuous euill for a man to perish by occasion of his riches so is it also as grieuous an euill that his riches should perish from him For his life standeth in his riches And as Dauid in his mourning for Absolon wished that he had died for him 2 Sam. 18. 33. So the rich man in his mourning for the losse of his goods wisheth himselfe dead or that he had beene dead when by such or such a folly he incurred such an incurable damage How many a man hazardeth yea looseth his life to saue his goods This deuoted seruitor will also die for the honour of his god Mammon He is a Martyr also What profit hath hee that hath laboured for the winde A conclusion amplified by a comparison to illustrate the vnprofitablenesse and vanity of vncertaine and perishing riches Euen as hee that laboureth for the winde wearyeth himselfe but getteth naught so this man gathering goods enioyeth naught The wind-gatherer feeleth the winde but graspeth naught so this man imbraceth sweetly his goods but holdeth naught Verse 17. All his dayes also he eateth in darkenesse and he hath much sorrow and wrath in his sicknesse AN hypotyposis or liuely description of his misery that is despoyled of his possessions which I called before the death and buriall of a man in respect of his worldly estate All his dayes he eateth a synecdoche of the speciall in darkenesse a metaphor As prosperity is compared to the shining of the Sunne and brightnesse of the Moone Iob 31. 26. so is aduersity to obscurity and darknesse Esai 58. 10. The earth into the which the euill spirits were cast downe is a death and an hell to them in comparison of the glory of heauen and this earth is proportionably an heauen to the damned So in some proportion pouerty and want is a graue a death an hell to the wicked rich in comparison of the splendour and glory of his wealthy state from which he is fallen When Diues would haue beene glad of one drop of water how glorious and beautifull was the reuiew of his earthly state yea the thought that for a man to behold the light of the Sun to haue his abiding among the creatures of God to liue among men and to be in the Church of God though otherwise he licked the dust with the Serpent and drunke water and were filled with all the temporall afflictions of this life was an heauen Now as this vale of misery was to Diues in torments an heauen without misery so are vaine riches a paradise of pleasure to the godlesse rich being now in pouerty He counteth the rich happy and himselfe when hee was rich but now he is in despaire and hateth himselfe hee hath no comfort in himselfe For then he loued himselfe for his goods sake but they being lost he is perished Hee wandereth in solitarinesse like to an ignis fatuus vndone deboshed he auoydeth mans company he delighteth in nothing all things are turned into bitternesse hee is a Pellican in the Wildernesse an Owle in the Desert He hath much sorrow sicklinesse and anger An amplification of the former generall speech by the specials Sorrow in Hebrew Cagnas signifieth indignation wrathfulnesse fretting grudging repining making euery thing a prouocation of griefe as Prou. 21. 19. It is better to dwell in the wildernesse then with a woman of contentions and indignation vacagnas sicklinesse and anger In the Hebrew and sicklinesse or languor and fury Indignation mourning fretting causeth sicklinesse consuming and languishing it dryeth and maketh bitter the humours which againe causeth
winde without all resolution The case is common A foole hath alwayes a knaue attending on him hee heareth his friend truely counselling and carefully admonishing he knoweth him to be without deceit yet the knaue whom he suspecteth and feareth carrieth him away A foole is bound to his lust the diuell and the knaue worke vpon the lust which hee calleth humouring and so catch the foole Verse 4. One generation passeth away and another generation commeth but the earth abideth for euer THe vnprofitablenesse of all the studies endeauours and labours of man whereby he enquireth and searcheth deuiseth and plotteth continually to finde out a felicity or happy rest is argued by the instable transitorie variable vncertaine condition and circular course both of mankinde and of the world with all the creatures their effects and euents The World with all his creatures is Gods engine for his owne vse created in perfection of beauty wherein God shewed forth his incomprehensible wisedome goodnesse to the view of Angels and men But through the disobedience of man for whose seruice vnder God all things were made the curse was layd vpon him as a iust iudgement and vpon all creatures with him For in that it is said Thou shalt surely dye Gen. 2. 17. There is the curse or corruption of the Soule And where it is said Cursed be the earth for thy sake Genes 3. 17. Here is the corruption of the whole engine with all the creatures Now this curse or corruption is want of created vigour and strength ataxie and anomie disorder iniquitie confusion and in one word Vanitie So that all this vniuerse is a masse of vanitie mortalitie And who can bring a cleane thing out of filthinesse saith Iob. Who can worke felicitie out of miserie blessednesse out of cursednesse profit out of losse constancie out of instabilitie strength out of weakenesse ioy out of sorrowe soundnesse out of corruption and rottennesse life out of death This thing all men striue to doe because they neither know the vanitie that is in themselues nor that which is in the creatures But they doe nothing else but heape vanitie vpon vanitie as hee that struggleth in the mire and medleth with pitch One generation passeth away c. The words are a Prosepilogisme or reason confirming the former drâ—wne from the fleeting and corruptible state of man and all worldly things according to Solomons common obseruation of all things in the world The reason may be framed thus Propos If both man and all things with man be inconstant transitorie vncertaine mutable corruptible then are all mens studies and labours vnprofitable and fruitlesse yeelding no sound contentation or quiet Assump But both man and all things with man are of this condition Conclus Therefore there remaynes nothing no contentation no sound or durable good wherein to rest to man of all his labours The Proposition is manifest The Assumption is confirmed by an Induction grounded on obseruation which is a reason by many particulars proouing and concluding an vniuersall against which there cannot any one particular be obiected This induction is of all superiour and inferiour parts of the world to wit of Man the centre of the world Verse 4. and of the circumference to wit of the Sunne Moone Starres Heauens verse 5. of the windes verse 6. of riuers verse 7. Nec in caeteris contrarium est videre and of all things verse 8. both simples and compounds vniuersall causes and their effects One generation passeth c. The first particular Not onely particular men doe vanish away through some extraordinary diseases or outward casualties and their states also but euen whole generations successiuely yea the most healthfull strong and sound are dissolued againe into their dust and so is the most firmely setled state dispersed and brought to nothing by an vnchangeable decree All things were created of the earth and to the earth they returne againe But the earth abideth for euer The vanitie of mankinde is illustrated by a comparison of the vnlike Man vanisheth away suddenly as a flower in the spring but the earth more vile than man lasteth euer The earth is as it were a Stage whereon euery man in his generation acteth his part and afterward departeth with all his pompe and crackle neuer to be seene againe nor remembred any more Abideth euer that is to say in comparison of the perishing generations of all things which rise and fall ebbe and flow continually Otherwise it selfe also shall melt with feruent heat and be purged with fire By euer is meant till the end of all things Earth is put for all the elements by the figure Synecdoche and for the heauens also The whole engine shall be changed Psal 102. 25. 26. 2 Pet. 3. 10. Therefore man hath no profit of all his labour the fruit of all his contentious endeauours is a meere nothing For by reason of this inconstancie and fluxibility of himselfe and all things he doth but lay his foundation on the floods He vanisheth away in his studies and perisheth in his labours as a Snayle His life is but a continuall dying or passage to death and his workes are like himselfe When we looke vpon the earth let vs remember our birth and buriall Our bodies names and workes shall be all alike euen as the dust blowne into the sea with the winde and as the smoake vanished in the ayre Finally we are more vile than the earth for it is permanent but we are most fraile and neuer abide in one stay but hasten like a Post-man to our end Verse 5. The Sunne also ariseth and the Sunne goeth downe and hasteth to the place where he arose THe second particular As the generations of man for whom all other things were made are not durable neyther are the things of man his counsels and acts durable but new generations differing from the former succeede so likewise the Heauens the Sunne and other Starres are restlesse in their motions and changeable in their courses so that when we looke vpon the Sunne or but open our eyes to behold the light we may cleerely see the Sunne acting before our eyes as it were on the stage of the firmament the vnstedfast condition and perishing state of man hauing his circular motion after the similitude of the heauens yea and also caused by the heauens which are second causes or vniuersall instruments of God for the foture of all things both elements and elementarie bodies and in that respect may well be called the basis or firmament of the world But contrarily by accident that is by reason of corruptibilitie weaknesse want of vigour in the creature and in man aboue the rest which is the effect of the curse denounced Gen. 3. they are the consumers and destroyers of all things For as the Sunne is the generall instrument or most remote cause of generation and preseruation Sol et homo generat hominem saith Aristotle so by accident it corrupteth and destroyeth all things and that
was farre from them They could not goe before an earthly felicity a fleshly happinesse therefore they looked for a worldly redeemer of their states from vnder the power of the Romanes c. Their deuotion was but a maske of worldly craftinesse policie and deuillishnesse to blinde the people with and themselues also The people groaned vnder their burden and in hope of liberty thronged in such multitudes after Christ but when such fleshly hopes failed Iudas betrayed him and they cryed Crucifie him away with him hee is not for our profit to please their deuout tyrants againe whom they had displeased in following him Behold the condition of these brutish hypocrites They follow and flatter the Preacher of the Gospell Ioh. 6. 25 26. 27. Not beleeuing and humbling themselues as Mary did but like rebellious belly-gods Papists to set vp a Pope against their King For when they found him to be a spirituall King Shepheard Redeemer they persecuted him with deadly hatred and had rather be vnder any tyrant than vnder his spirituall regiment The Gospell is the most grieuous burthen that can be borne and the Preacher thereof the greatest tormenter Ah that Papists common-Protestants Libertines could lay these things to heart How many stand vp at Creed but fight against the Gospell How many receiue the signe of the Crosse in their foreheads but fight vnder the deuils banner How many make a vowe to God in Baptisme but cast the payment thereof vpon their sureties like brutish ding thrifts running out like Cham and Cain and deuils foorth of Christs presence which in spirit cry out against their teacher What haue we to doe with thee art thou come to torment vs before the time To conclude All that is and shall be done hath beene done of old but wee know not so much Shortnesse of life is a great cause thereof For few men liue so long to see the reuolution or circular course of many things And some things and states are of longer continuance than others Moreouer this kinde of obseruation most profitable to man is neglected of most but the wise obseruer can fore-tell many things to come or neerely ayme at them Furthermore the remembrance of things past dyeth with the present generation a wonder lasteth but nine dayes and but a few memorable things are deriued to the next which also vanish more and more out of their mindes and at length remaine with very few vanishing as a sound or loud noyse by little and little and as a bird of the ayre vanisheth out of sight In like sort all things now said and done in this present generation of the world shall in future ages be forgotten and the like also may be said of all things in ages to come in respect of ages following them To conclude Seeing that man and all things with him are so vnstable and changeable there can no good remaine to man of all his labours no contentation of minde no quietnesse of conscience He must seeke that else-where For his foundation here shall be but laid on the sands and his buildings shall be but the Tower of Babel and fall downe like the Tower of Siloam on the head of the builder Therefore all is vanity If any man thinke that this following is the more naturall analysis of this former part of the Chapter I easily yeeld to it The first verse containeth the inscription of the booke The second verse containeth the Theme or generall proposition The third verse containeth the principall argument which is confirmed by two reasons in this chapter The first is drawne from the instabilitie of man dying verse 4. illustrated first by a comparison of the earth standing and remaining verse 4. end Secondly by a comparison of the Sun Windes Riuers rising falling and returning backe againe which man doth not verse 5. 6. 7. To which purpose the Poet saith Soles occidere redire possunt Nobis cùm semel occidit breuis lux Nox est perpetua vna dormienda The heauenly Lamps doe fall into the gulfe And issue forth againe out of the deepe When our swiftstarre of life is vanished It nere returnes in death we euer sleepe And to the same purpose Iob saith There is hope of a tree if it be cut downe that it will sprout againe and that the tender branch thereof will not cease though the root thereof waxe olde in the earth and the stocke thereof dye in the ground yet through the sent of waters it will budde c. But man dyeth and wasteth away yea man giueth vp the ghost and where is hee Iob 14. 7. 8. 9. 10. The windes also are rowled in their circuits and the riuers keepe their constant reuolution they returne backe againe The second reason is drawne from the instability of all creatures states and humaine affaires illustrated by a comparise of the lesse which is figured by a gradation verse 8. amplified by a prolepsis verse 9. confirmed verse 10. Verse 12. I the Preacher was King ouer Israel in Ierusalem HEere beginneth the latter part of the Chapter wherein Solomon sheweth that he found not onely by obseruation but also by experience in the studies of wisedome that all things are but vanity and vexation of spirit both the things themselues and mans wisedome and knowledge of the things also All things are instable fraile and full of corruption no sure thing can be built vpon them no felicity can proceede out of vanity no perfection out of imperfection For the curse is on man and on all things with man therefore there must needs such like effects proceede from them For a cleane thing cannot come out of filthinesse Iob 14. 4. His purpose is to shew that hee made search in the best things wherein there was appearance of any good which man most desired and admired And first he beganne with wisedome which of all other things being meerely transitory is the flower For as for other things they are not so preeminent because fooles and beasts may be partakers thereof as well as the wise to wit riches honours friends pleasures beauty strength but wisedome is proper to the wise onely by which a man is a man and commeth neerest to the diuine nature Therefore true happines was likelyest to be found in wisedome The argument whereby he confirmeth the vnprofitablenesse of humaine wisedome and things seeming good is drawne from the testimonie of his experimentall knowledge of things subiect to knowledge and science in the rest of this chapter and of things subiect to mans bodily vse chap. 2. The things subiect to knowledge are eyther naturall with their causes properties effects or else morall both good and euill both wisedome madnesse and follie The testimonie of experimentall knowledge hee declareth and proueth to be firme and good by two arguments The first is drawne from the person searching out the knowledge of things by obseruation and experience verse 12. Secondly from his diligent trauaile therein Of this trauaile First
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
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
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
the more cost the greater infamy the higher rise the greater fall The builders of the tower of Babel intended to make themselues famous in the earth but the euent was their labor for their trauell and the iudgement of God vpon their pride It became a bable good for naught but to proclaime their folly to all ages of the world The deuill and the Pharises thought that all was firme and sure to them and theirs when they had crucified Christ and in his ignominious death had exposed his name doctrine and all that beleeued in him to shame and perpetuall contempt But the euent was the downe-fall of Satans kingdome and the shame and confusion of them and their children as it is in the parable of the vineyard They that beleeue in him shall neuer be confounded nor ashamed Much a doe a long time also hath there been about the building and establishing of the Romish Synagogue and deifying the great Gull but confusion and shame shall be the euent The rich man Luk. 12. prouided and laid vp great store of wealth for his case and ioy in his old age but when he begins to say Now soule cast off all care take thine ease eate drinke and be merry the euent was quite contrary for his goods pressed downe his soule to hell Finally to how many and most lamentable miseries may a man and his family be exposed by reason of his abundance wherein soeuer it consisteth all ages affoord innumerable examples Neither doe these euils befall the wicked onely the euent of whose vnlawfull-gotten-goods Solomon here alonely aimeth not at but euen the good also as the example of Naboth and of innumerable in our experience may testifie Sinne is the cause or ground of all euils Pride was the cause of Hamans fall and sinne was the ground of Iobs misery and Naboths death To conclude this is a vanity and a grieuous euill belonging to worldly goods whosoeuer getteth them or keepeth them namely oft-times to occasion his ruine This generalitie doth Solomon principally intend Verse 14. But these riches perish by euill trauell and he begetteth a sonne and there is nothing in his hand AN amplification of their vnprofitablenesse by their instability and vncertainty They are a slippery possession like an Eele in a mans hand or a bird that hath ill-will to tarry there for as soone as the hand â—lacketh she is flowne so riches take them the wings of an Eagle and flie vp suddenly into heauen they writhle out of the hand and lush into the deepe and that when a man seeth and looketh on But these riches perish by an euill trauell This word But seemeth to imply a prolepsis thus Wealth indeed sometimes doth occasion a mans ruine as Abraham trauelling into Egypt feared that the beauty of his wife should be an occasion of his destruction Gen. 20. 11. So Iacob feared that his posterity should occasion euill to him from Laban and his sonnes but that is seldome Ans Be it so that a man perish not by those riches yet these euen these riches hagnasher haâ—ica that a man hath so laboriously gotten and carefully kept and still diligently increaseth shal perish in his hands as though they must either kill or be killed and that either by casualties to which they lye open as well as himselfe doth or else by his owne folly and improuidence For there is a way which a man in wisedome taketh whereby all things succeed according to his minde Againe there is a way which a man taketh for the best and likeliest but it is filled with crosse and losse euery one falling in the necke of other both causally and occasionally which thing oft times bringeth a sudden dissolution of the greatest and most setled estate For in this case a man is in a maze and knoweth not which way to turne him For if he take this way a Lyon shall teare him if he leape ouer the hedge a Serpent shall bite him if he turne another way hee shall fall among theeues Whether he trauaile or trafficke by Sea or Land it is an euill trauaile What can a man doe when the Army of God encountereth him or with-draw as I may say their fortunate aspect from him when nothing thriueth with him but is like the panting Bird or writhling Eele in his hand And he begetteth a sonne and there is nothing found in his hand An amplification of his calamity by the extent which is the pouerty of his posterity also It is not onely a griefe to him to be depriued of his goods for himselfe but that his children also for whom he so carefully trauelled and are as deare vnto him as vnto himselfe should be left destitute and helpelesse And withall the griefe of their Fathers fall extendeth to them to adde affliction to the sorrowfull besides the hopes of their possibilitie which are now become frustrate To be depriued of that which a man was borne to as we say is a perpetuall sorrow and causeth many a deepe sigh Verse 15. As he came forth of his mothers wombe naked shall he returne to goe as he came and shall take nothing of his labour which he may carry away in his hand AN amplification of the vnprofitablenesse of riches by their common adiunct They are bodily temporary momentany Man is euerlasting in his better part whereof he is denominated a man But riches serue onely for the time of this our life There is no strength in them to free a man from death but they leaue him in the iawes of death They serue onely for his expence by the way till he come to the place of his accompt and his iudgement vpon his accompt Riches are like an Harlot which hauing intangled a man with the loue of her maketh a shew as though shee would not depatt from him but when he is arrested by the Sergeant for debt shee vtterly forsaketh him and followeth other customers whom shee mocketh in like sort The rich man can carry away nothing in his hand of all his labour to affoord any helpe or comfort to him after death Diues Luke 16. doth witnesse this who of all his earthly abundance could not enioy so much as a droppe of water to coole his tongue The rich mans departure out of the World is illustrated by a comparison of his comming into the World As he came naked so shall he returne It will be said That is the common condition of euery man and no more griefe to the rich then to the poore Ans It is indeed the common condition of all men but yet a misery peculiar to the rich For he hath onely laboured for riches he hath put his confidence in his riches his ioy delight comfort was all in his riches he knew none other God but his Idoll Now as it is the torment of hell to be quite separated from the presence and protection of God from the company of his Angels and Saints so is it the greatest misery of the rich
so neither doth he loue himselfe by the iust iudgement of God Verse 2. A man to whom God hath giuen riches wealth and honour so that he wanteth nothing for his soule of all that he desireth yet God giueth him not power to eate thereof but a stranger eateth it This is vanity and it is an euill disease A Particular explication of the proposition in these two next verses wherein this vanity or euill plague is set forth to the view of the eyes by an hypotiposis or liuely description There is a man that as hee hath thirsted after worldly goods as the Israelites hungred for flesh so God hath giuen him his hearts desire He hath riches hee hath wealth and the abundance of all things seruiceable for the welfare of mans life he hath honour or the place and title of dignitie to which he hath aspired neither doth hee want any thing that his soule lusted after but hath inioyed all the full measure and perfection thereof Here is the outward appearance of happinesse But God withholdeth his grace from him that he cannot vse it to his comfort He is like an asse loaded with gold and victuals but eateth thistles and in the end a stranger that neuer sweat for it one vnknowne to him yea it may be one that was his enemy shall haue the vse thereof So that it plainely appeareth at the last to all men that this happy man was the drudge the Purueyor the Porter the asse of other mens burdens Here is the vnprofitablenesse and vanity of his labour And this is an euill disease or grieuous sickenesse This euill disease than consisteth 1. In the accomplishment of his desires He hath riches wealth honour amplified by a commoration he wanteth nothing 2. In the priuation or want of grace to vse them Yet God giueth him not power to eate thereof Eating is put for all comfortable vses by a Synecdoche of the speciall 3. In the euent of all his possessions the translation thereof to strangers But a stranger eateth it Verse 3. If a man beget an hundred children and liue many yeares so that the dayes of his yeares be many and his soule be not filled with good and also that he haue no buriall I say that an vntimely birth is better then he A Continuation of the description of the vanity of riches without vse figured by a Gradation If or although a man hath not onely riches wealth and honour but hath euen an hundred children also euen children esteemed the greatest blessing as orbity and barrennesse was a reproch according to his desire which he may send out like flocks Iob 21. 11. and not onely so but withall liue many yeeres and yet his desires be not satisfied with riches so that he cannot inioy the comfortable vse of these things that are present but euen his children are an occasion of greedy desire care sorrow sparing and pinching c. and not onely satisfied and comfortlesse in life but also at his death hath no buriall euen neither then hath any vse of his goods children kinsfolkes for the honourable execution of his funerall Ier. 22. 18. but is rather executed for some capitall crime committed as many Emperours and Popes were or murthered Ier. 22. 19. or drowned or maketh away himselfe as Nero and Achitophel Saul and Iudas did or dyeth farre from home and suddenly or that had beene hated as Iason 2 Maccabâ—us 5. 8. 10. of all men and euen his children be weary of him and ashamed of him yea discredited by him in his latter dayes when his vnderstanding and memory fayling he hath no gouernment of his inordinate passions but is wickedly humorous wearisome and odious and therefore euen his friends glad of his death this is a vanity a miserable calamity This vanitie or euill disease particularized in this verse consisteth 1. In hauing children at a mans desire 2. In liuing long 3. In being depriued of all ioy through faithlesse and greedy desire 4. In an infamous and dishonourable death Lastly he illustrateth this vaine condition of the rich by a comparison of an abortiue child to wit one that is borne before his time and dyeth in his birth The vntimely birth is better then he Verse 4. For he commeth in with vanity and departeth in darkenesse and his name shall be couered with darkenesse A Confirmation of the comparison or preheminence of the vntimely-borne child aboue him Ki bahebel ba for he commeth in vanity i. as nothing being sencelesse of good and euill So that his comming is as no comming at all And as he commeth before his time and growth to ripenesse of birth and so is no man so againe he departeth in darknes he is priuately buried either few or none knowing thereof and his name is couered with darkenesse For there is no speech nor remembrance of him any more Verse 5. Moreouer he hath not seene the Sunne nor knowne any thing This hath more rest then the other A Second priuiledge or preheminence of the abortiue aboue the vaine rich Hee hath not seene the Sunne c. His birth was to him an end of all miseries to which the life of man is subiect He neither felt in himselfe nor saw the manifold corruptions and euils in the world nor the cares and trauels of this painfull life He is freed from bodily diseases and paines from oppressions and enuy from feares and dangers from griefe anger and fury with which the other was pressed and oppressed Therefore he hath more rest then the other who liued and dyed in vanity The corne that is cropt vp as soone as it appeareth or is bruised in pieces when it lyeth in sprout is better then the old weed that is hated while it standeth and in the end is cut downe for the fire Verse 6. Yea though he liue a thousaâ—d yeeres twice told yet hath he seene no good Doe not all goe to one place AN amplification of the former argument by a prolepsis Notwithstanding the eoÌ„mon afflictions of mortal life yet it is a pleasant thing to behold the Sunne to enioy the blessings of God bestowed on a man and long life is a blessing desired of all Therefore in that hee liued here many yeeres his condition is much better then the abortiues which was depriued of all Ans Although hee liued long yea a thousand yeeres and a thousand to the end of that yet is that no prerogatiue but a multiplication of miseries and vanities For he hath seene no good He hath spent his dayes in carefull trauell in sorrow griefe anger in much disquietnesse feare and trouble he hath depriued himselfe of sociall recreations of the day and the naturall rest of the night to accomplish his vaine hopes he hath liued besides all his goods he hath iaded his body broken his braines burthened his conscience he is hated of God loathed of men the earth groneth vnder his burden the World is weary of him hee is quite stript of all goodnesse and banished
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
is left naked and exposed to many dangers and euils But as I said before it cannot hold out in comparison with wisedome For it is more excellent in that it giueth life to the owners thereof Money is but as drugges and lenitiue oyntments to mitigate the swellings and diseases of the body whose root remaineth still within and pullulateth againe after the same or some other manner but wisedome is a spirit incorporated into the radicall humour giuing health strength and life to the body to extirpate the rootes of all diseases The life of a man standeth not in his riches but wisedome giueth life By wisedome is not meant worldly craftinesse and the deepe counsels of sinners which is nothing but execrable malice and follie Ecclâ—s 19. 22. but that which is ioyned with the feare of God It is the knowledge of the law and works of God and the practise of his wisedome is prudence by which a man is directed alwaies in the best safest and neerest way to happinesse Monie is ordered by wisedome For without wisedome it is but a knife in a childes hand For the prosperitie of fooles shall destroy them Prou. 1. 23. The rich man trusted to riches Luk. 12. 19. Diues trusted to riches Luk. 16. The king of Tyrs trusted to riches Ezech. 28. Haman trusted to his wealth so did Craesus King of Lydia Nabuchadnezzar trusted to the strength of Babilon and Xerxes to the multitude of his souldâ—ers as did Senacherib also But these defences were nothing For riches auaileth not in the day of wrath but righteousnesse deliuereth from death The wicked in hell confesse too late Wisd 5. 8. What hath pride profited vs or the pompe of riches brought vs If a man hath tooles and want wisedome to vse them what is he the better Nabal was a rich foole and his riches for want of wisedome destroyed him But thou wilt say what can a wise man doe without riches But wisedome is good with an inheritance Yea and without an inheritance For if a wise man desire riches he can by wisedome obtaine riches and honour for out of the prison-house commeth he to raigne as Solomon said before If he desire not temporall goods he is rich already For no man wanteth that which he desireth not nor yet desireth that which hee needeth not The wise man is rich in God he hath therefore whatsoeuer is for his good and more is but a superfluity If pouerty be the way to life and riches the way to death whether is the better way Whether is the better defence or shadow Whether is the better that is brought lowe to rise higher as Iob was or that riseth high to fall as Haman did Wisedome is a strong Tower to the wise but a rich man is a shippe tossed on the waues But a wise man with riches is better then a wise man without monie I but tiches infatuate the heart of the wise and are often a snare to him For he that hath riches commonly wanteth himselfe they are strong tempters and therefore wicked Mammon Howsoeuer a man is more troubled to keepe a good conscience with riches then he that wanteth them Neither indeede can a wise man want seeing that there is as much vse of wisedome and the wise as of wealth and the rich For the world is gouerned by wisedome not by riches Therefore wisedome shall alwaies haue the preheminence and riches attending on it Verse 13. Consider the worke of God for who can make that straight which he hath made crooked AS before he propounded in generall the profit and excellencie of wisedome to arme a man against impatience and all other vanities so here he beginneth to expresse the benefit and vse thereof more particularly shewing what the practise of wisedome is and how it is a defence comfort and life to a man in this vale of misery First the practise of wisdome standeth in a right consideration of the workes of God verse 13. The right consideration of the workes of God is not to search into the depth of his vnsearchable wisedome but to rest contented in the worke of his ordinance He doth all things after the counsell of his owne will No man is his counsellour his owne counsel must stand Therfore consider the worke of God All things are ordered by the wisedome of God and it is thy wisdome not to coyne worlds and policies at thy pleasure and will by violence and turnings of deuices but thou must rest and relie on God and let him worke his owne worke otherwise impatience shall carry thee headlong into sinne against God and against thy selfe The reason of this practise is in the next words figured by a communication For who can make that straight which he hath made crooked If thou seest oppression and wrong and peruerting of iustice which may mooue thee to impatience anger reuenge insurrection c. oppose not sinne against sinne but feare God and know that God is euen now in doing a worke of iustice on some by these and afterward will doe a worke of iustice on these If Iosiah the best King that euer raigned will needes goe out to fight against Pharaoh whom the Lord had sent out for an executioner of iustice he shall be slaine The Lord maketh vse of crooked things for his glorie which thou canst neuer make straight Walke thou vprightly and speake thou vprightly that they may know their crookednesse if so be that God will reueale it to them and returne to thy vprightnesse if God giue them power to lay it to heart but let their crookednesse be their owne and fall vpon their owne heads Rest thou on God tarrie his leisure all times and workes are in his hands They cannot be hastened nor slackned by the wit or strength of man Verse 14. In the day of prosperity be ioyfull but in the day of aduersitie consider God also hath set the one ouer against the other to the end that man should finde nothing after him SEcondly the practise of wisedome stands in the right vse of the times and seasons which are in Gods owne hands These seasons are either of prosperity or aduersity of wealth or want of peace or troubles In the day of prosperity be ioyfull when God giueth thee thy hearts desire for the necessitie and comfort of thy body receiue it thankefully vse it ioyfully cheere thine heart therewith and let others be partakers of thy ioy For to what other purpose hath God sent it Make not a curse of his blessing nor his goodnesse an occasion of sinne either by depriuing thy selfe or others of the vse thereof or by abusing the same to the hurt of thy body or mischieuing of others Glorifie God in peace and plenty comfort thy selfe glad the heart of thy neighbour let him praise God in the feeling of his blessings with thee and not enuy thy wicked prosperity But in the day of aduersity consider Fall not to vnprofitable murmuring grudging complaining cursing c. It is
euill or vanitie of tyrants Whereas in their life time they would be as gods they died like men and were soone forgotten as beasts As soone as they were put into the graue so soone were they put out of minde and memorie They were not worthy to be thought on nor spoken of but their names rather to be clipt and curtalled as Ieconiahs Ier. 22. 24. or cast into the ground to rot and consume with their corpses and to be made documents to the liuing to their euerlasting shame and contempt As Princes are the most eminent and excellent in their kinde I meane of mankinde so in their degenerating are they most vile and as salt hauing lost the sauour most vaine and miserable For the earthly felicitie and glory of a Prince is his honour which being turned into shame is the greatest miserie Vertuous Princes shine as starres in the world their names are alwaies fresh in memorie their names are honoured and reuerenced in the hearts of men as though they were yet liuing and their workes here done in the flesh increase still to the glory of God in the world Their influence hath a perpetuall liuely operation For their worthy acts their counsels wise sentences are rules of instructions and direction to all ages and peoples But it is quite contrary with wicked Princes Therefore in life in death after death are they most vaine and miserable Verse 11. Because sentence against an euill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe euill A Conclusion of these vanities containing a most heauy sentence or iudgement wherein First he declareth the cause of wicked mens boldnesse in sinne in this verse Secondly he propoundeth the iudgement it selfe in the two next verses This verse is an exposition of the reason or cause why that men both Prince and people are so bold and fearelesse in wickednesse Their heart is fully set in them to doe euill They are fully bent on mischiefe and will presumptuously doe it why Because God doth not presently powre downe the fiercenesse of his wrath vpon them If God should presently send his hangman the Deuill to plucke the thiefe by the throat and flye away to hell with him hee would be afraid to steale If he should send his executioner to plucke out the tongue of the swearer blasphemer and scorner of his word and so carrie him to hell in the sight of all men tearing out his bowels and sprinkling his bloud in the ayre he would be afraid to open his mouth leâ—t he should offend Some sinners of all sorts God hath and doth strike suddenly as Senacherib Antiochus the Sodomites c. to be insamples to the liuing But so long as a sinner hath escaped once twice c. and that he seeth others to liue long and die in sinne without punishment or extraordinary vengeance he is emboldened and hopeth the best thinking that God hath forgotten or seeth not or that his sinnes are not so great or that God will not punish him And thus abusing the patience and long-suffering of God he continueth hardeneth himselfe in sinne without remorse And so will by no meanes be brought to confesse and acknowledge his errours But if he doe it yet will he not amend his wayes but hoping of pardon rather adde drunkennesse to thirst Verse 12. Though a sinner doe euill an hundred times and his dayes be prolonged yet surely I know that it shall be well with them that feare God which feare before him Verse 13. But it shall not be well with the wicked neither shall he prolong his dayes which are as a shadow because he feareth not before God AN exposition of the iudgement it selfe in these two verses which standeth of a denunciation of punishment on the sinner and a pronunciation of deliuerance and blessing on the good Concerning the former First it is illustrated by an argument of the diuerse which is figured by a prolepsis whereof the obiection is the imagination of the presumptuous sinner as before The answer is expressed here Though a sinner doth euill continually figured by a synecdoche of the speciall to wit a finite number put for an infinite an hundred times amplified by a comparison of the lesse to argue the greater and his dayes be prolonged in euill meaning many yeeres figured by a Climax or gradation thus Though a sinner doth euill and not onely so but continually and not onely continually but long time doth euill that liueth extraordinarily long to doe euill yet shall he be punished figured by an hyperbole to wit a meiôsis or liptote yet shall it not be well with the sinner illustrated by a commoration the wicked neither shall he prolong his dayes illustrated by a similitude of a shadow as Iob 8. 10. 11. 12. 13. 14. 15. Secondly this denunciation is explicated by the cause thereof Because he feareth not before God The contrary is vnderstood by anantapodosis but in hypocrisie before men or for feare of the Sword Concerning the later part to wit the pronunciation of deliuerance and blessing of the good But it shall bee well with the good First confirmed by the testimony of his owne knowledge I know which is further confirmed by the certainty and infallibility thereof Surely Which is spoken in opposition to the vaine imaginations of dreaming sinners or slumberers in the verse afore-going who imagine that they are good in doing euill and in doing euill hope well Secondly by the cause That feare God Which is illustrated by a distinction or difference of feare that feare before him To wit not in shew but in truth and deede behauing themselues alwayes godlily and reuerently as in his presence The wicked haue a seruile feare which causeth them to runne out of his presence as Adam did and they labour to expell that feare also to liue securely in sinne but by the preaching of the Law it is maintained to bridle and compell them by outward force of the ciuill sword Thus farre of vanity increased by the instability and variablenesse of humane things in regard of ciuill gouernement Verse 14. There is a vanity which is done vpon the earth that there be iust men vnto whom it happeneth according to the worke of the wicked againe there be wicked men to whom it happeneth according to the worke of the righteous I said that this also is vanity HEre Solomon beginneth to declare how vanity is increased by the vncertainty and variablenesse of the diuine administration of all things as they appeare to carnall reason or worldly wisedome which cannot comprehend the secrets of Gods infinite wisedome in the gouernment and disposition of all things For those things are in measure reuealed onely to Gods secret ones They that feare him and keepe his Commandements as Dauid saith are wiser then the experienst aged and worldly teachers But Solomon speaketh here of the vanities of all worldly things in state of corruption both within man and
man in an vnknowne desart If a man cannot define any thing because the formes of things are vnknowne if he know not the creatures themselues ab imo ad summum neither shall he know the wisedome of God in the vse of them The world is Gods engine by which he worketh he that cannot know the engine cannot know the worke that may be done with it The wisedome of God in the making and vsing of this engine is infinite constant certaine and vnchangeable not to be comprehended of that which is finite imperfect and changeable Therefore there is nothing better then to reioyce in that which God giueth with contentment in the feare of God This hath hee giuen vs the rest hath he reserued to himselfe It is enough for the seruant to doe his masters will to vnderstand what hee reuealeth to him and commandeth not to inquire into his secrets and demaund reasons For then shall hee be no longer a seruaut but his masters fellow and equall But God will haue no equals nor fellowes neither can he CHAPTER IX Verse 1. For all this I considered in my heart euen to declare all this that the righteous and the wise and their workes are in the hand of God no man knoweth either loue or hatred by all that is about him THis Chapter is an explication of the vanity aforesaid verse 14. chap. 8. increased by the instabilitie and variablenesse of diuine administration or aeconomie as it seemeth to carnall reason or outward appearance And also of the consequence of the right consideration and vse of worldly things verse 15. The maine substance and scope is that the diuine gouernement both in ciuill and naturall policie both of man and all things with man is secret and vnknowne to man that there seemeth to be nothing in the world but at axie and anomie disorder and confusion which plainely euinceth that no man can by any endeauour or wisedome worke or finde out any good to himselfe by or in them Which thing some men vainely labour to doe Others againe vpon this consideration take occasion to be dissolute and Epicurish beasts But the maine intent of the holy Ghost is to teach men to quiet their hearts in contentment with their lot and to seeke for the chiefe good elsewhere euen in feare and obedience chap. 12. 13. Of which good euery state and condition of life is partaker else could it not be the chiefe good because all worldly things are but subseruant to this good God hauing turned the curse into a blessing to them that beleeue and is therefore subseruant to this good also So that the poorest may enioy it as well as the richest and the greatest Monarch in the world This explication is made by an induction of particular examples in this chapter The first is of the euent of all persons to the verse 7. The second is of the euent of the deedes and endeauours of men verse 7. 8. 9. 10. The third is of the euent of counsell and wisedome verse 13. to the end For all this I considered in my heart euen to declare all this This is the first example of induction For is here a note of a conclusion q. d. Whereas I said before that to some iust men it happened according to the deedes of the wicked and contrarily which is confusion disorder and vanitie And that therefore it is the best thing for a man to eate drinke and to be merry which thing onely is certaine to him because no man can finde out the worke that is done vnder the Sunne as I my selfe and many others also haue found by much study and experience therefore euen for this cause haue I let that curious and vaine search alone and considered another thing in mine heart to which euen by common obseruation daily before mine eyes I was inforced namely to vnderstand all this perfectly and manifestly to declare all this as followeth that the righteous and the wise and their workes and whatsoeuer befalleth them as also contrarily the wicked the foolish and their wicked follies c. Which words are vnderstood by anantapodosis or ellipsis are in the hand of God set apart from the power disposition and will of man and gouerned by a secret way vnknowne to man and by mans wisedome vnsearcheable No man knoweth loue or hatred of all that is before them Henee it is that no man is able to determine of Gods loue or hatred by any thing subiect to man whether good or euill things perfections or defects whether naturall gifts of mind and body or outward possessions or any thing that occurreth to the senses and minde of the naturall man Therefore it must needes be a vaine labour and fruitlesse studie to seeke for any profit contentation or happinesse in any thing by the endeauour of mans wisedome here vnder the Sunne Yet is euery man of the earth thus vaine neither can he be otherwise Verse 2. All things come alike to all there is one euent to the righteous and to the wicked to the good and to the cleane and to the vncleane to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath A Confirmation For all things come alike to all that is to say wit and simplicity beauty deformity health and sicknesse soundnesse and diseases wealth and pouerty strength and weaknesse abundance and want long life and vntimely death ioy and sorrow honour and ignominie finally all kindes of prosperities and aduersities happinesses and miseries in this World happen to all as well to the iust as to the wicked and contrarily All men are subiect to the same things both the good and the cleane and the filthy that is polluted with all kindes of vices hee that sacrificeth a Synecdoche of the speciall hee that worshippeth God and diligently exerciseth himselfe in all Christian duties and he that is a contemner of Religion a scorner of deuotion a mocker of the godly and their liues there is the same condition of life and fruition of earthly things both to the good man and to the sinner to him that sweareth without reuerence of God and maketh no conscience of periury as to him that dreadeth to vse lightly the name of God in his mouth much more for to sweare falsly but maketh conscience both of his deedes and words Verse 3. This is an euill among all things that are done vnder the Sunne that there is one event vnto all yea also the heart of the sonnes of men is full of euill and madnesse is in their heart while they liue and after that they go to the dead AN amplification of the former vanitie by a comparison of all other euills or vanities figured by an Exclamation or Indignation This is of all vanities the chiefest and most grieuous to mans reason yet not to be thought on with patience that it should be done to the wicked as to the good that
of men so much differing as light from darkenesse heauen from hell there should be made no difference in the dispensation of worldly things as though there were neither wisdome nor iustice in the world but plaine chance and blinde fortune seruing all alike Yea also the heart of the sonnes of men is full of euill c. A continuation of the comparison figured by a Climax or gradation As it is a most vaine and grieuous thing that the same euent should be to all men so doth this aggrauate their miserie that the hearts of men all the time of their life are full of griefe sorrow wrath enuy angu sh â—eare despaire euen a lumpe of miseries vexing and tormenting the whole body and breaking forth into incurable madnesses and follies to the disquieting and vexing one of another and then after all to be buried and roâ—te in the earth and to consume iâ—tâ— slime and dust as though they neuer were or had any being in the world This is a thing most vaine and grieuous to bee thought that of a vaine life there should be a more vaine end yea that life and death should be nothing but a crackling nothing sodainely vanishing Vers 4. For to him that is ioyned to all the liuing there is hope for a liuing Dogge is better then a dead Lion A Reason why that death augmenteth this grieuous vanitie For to him that is ioyned to all the liuing c. The Hebrew is Ki mi a sher jebuchar quia vter sit qui eligatur First because whether of them he be that is chosen that is to say whether the iust or the vniust he that maketh conscience of his wayes or he that liueth in his lusts be approued of thee whose wayes and maner of life thou best likest and most followest when he is dead there is an end of all and vse of all both good and euill But to him that is yet remayning amongst the liuing there is euer still some pleasing hope and delightfull expectation of better things to the contentation of a mans minde As he hath a present fruition of good things so hath hee still an hope of more and if of euill things as crosses and troubles dabit Deus his quoque finem they shall haue an end and the remembrance of euills past shall affect the minde in time to come I know not with what delight The remembrance and relation of things past euen of troubles and dangers delight the aged as a desire of hearing seeing and looking into the world tickleth the young that are vnexperienced For the world promiseth to the young man great matters it putteth them in great and proude hopes but it performeth I know not what â—t beateth him home that will needes rauen and range He therefore that hath euaded out of many dangers and euills is better then he that knoweth not the difference Therefore to the liuing there is still a feeding hope of a better condition in this inexhaust treasure-house of the variable world replenished with innumerable blessings and benefits of all sorts For a liuing Dogge is better than a dead Lion The former speach is figured heere by a prouerbiall sentence He that is but poore and of meane estate is better then the man of authoritie strength wealth and honour that is dead who hath lost the societie of the liuing the good things and pleasures of this life whatsoeuer they be or howsoeuer mixed and is cut off from all hopes and ioyfull complacence in the fruition of things desired Verse 5. For the liuing know that they shall die but the dead know not any thing neither haue they any more a reward for the memorie of them is forgotten A Reason why that the poore man liuing is better then the corpse of the noble For the liuing know that they shall die They know that they cannot alwayes liue here but while they liue they enioy the blessings of God here which all men do desire and in hope and possibilitie the poore man yet liuing enioyeth all things For God sheweth forth many examples of exalting and humbling that the meanest may hope and the greatest may feare For they rise and fall by him not by themselues The carelesse oft times attaineth to great wealth and the wrestling niggard commeth to pouertie but neither of them can describe how Likewise the remembrance of death doth put them in mind of their end and their account to refraine from euill and to prepare themselues to die in ioy and comfort by purging their hearts and consciences more and more through daily renouation of faith and repentance For which cause a man at the point of death desireth to liue but one houre longer thinking himselfe for that better then him that is dead alreadie the lifting vp of his heart and hands once more giueth great contentment to him and if after that he is dead in the iudgement of his friends he reuiue againe but to looke vp on them and to speake two or three words it giueth them wonderfull satisfaction But the dead is depriued of all There is no knowledge of any thing in the graue no more hope no repentance Neither haue they any more a reward They can adde nothing further to themselues in any respect neither can any good thing more be hoped for being cut off from all possibilities Againe as the time of labour is here so is the meanes of reward here as he here worketh so shall his reward be increased as he soweth so shall he reape in this world and in the world to come For the memorie of them is forgotten Whatsoeuer they haue said and done here though they haue striuen to draw all eyes and eares after them alone yet now is there not any thought of them but they are as though they had neuer bene borne into the world in respect of the liuing Both their future hopes and their glorie past is vanished away as smoake in the aire as the bodie into dust and dust into the winde which disperseth it all ouer the earth and the waters Verse 6. Also their loue and their hatred and their enuie is nâ—w perished neither haue they any more a portion for euer in any thing that is vnder the Sunne AN amplification by an enumeration of some particulars Also their loue and their hatred c. These words are to be taken actiuely whether in the good or euill sence thus Their loues kindnesses liberalities one towards another their feastings and reioycings one with another c. for which they were praised and extolled of men here is perished Their hatred opposition contention reuenge their glorie in ouerthrowing and vanquishing their aduersaries which also is a blessing promised to the godly though the godly glorie not herein carnally as the wicked do but as the wicked are enemies first to the Lord and to them for the Lord. In this sence the Saints in heauen reioyce at the vengeance of the wicked which persecute he Church and waite for the
day of vengeance as men reioyce when their grounds are purged of weeds and serpents all this I say is now perished Their enuie also emulation and ambition contention of honour and preferment is now perished Neither haue they any more a portion for euer c. They are now no longer partakers of earthly things that are so much desired and hoped of the liuing no fruite of any facultie or possession redoundeth to them they haue no part no footing here any longer but are swallowed vp of the graue the pit hath shut her mouth vpon them so that their paths and wayes of life are closed vp as the paths of a ship in the waters and of a bird or arrow in the aire The intent of the holy Ghost in all these things is to shew the vanitie of life and death to crucifie the world to vs and vs to the world that we might liue in the Lord and not to giue way to dissolute carelesse epicurish liuing as the wicked doe interprete all things according to their lusts and vse them to their damnation which by words and deeds they call vnto them Verse 7. Go thy way eate thy bread with ioy and drinke thy wine with a merrie heart for God now accepteth thy workes THese next foure verses are an explication of the consequence vers 15. chap. 8 by an enumeration or an hypotypôsis of the vse of worldly things by way of an exhortation or permission of their comfortable and ioyfull vse whereof many make some doubt as man is most apt to place a deuotion and conscience in things indifferent with neglect of that which is necessarie Our owne things please vs best but other mens we see a farre off and are coldly affected So we deale with God But the kingdome of God standeth not in meates drinkes wedlocks c. which are worldly and transitorie things but in a new creature For no ordinance of God is to be disanulled But if we be renewed all things shall become holy to vs. For to the pure all things are pure and holy otherwise the best things are vncleane to vs and defiled by vs. We are not vnder the bondage of any thing but all things are subseruant to vs and lawfull except in case of offence Go thy way The first particular is of the comfortable vse of meates and drinkes Giue ouer thy carefull and vnprofitable studies and idle speculations leaue secret things to the Lord be content with that which he giueth by lawfull meanes in a lawfull calling desire not other mens labours pled not in difficult hard and vneuen by-paths with griefe and greedie desire but eate thy bread with ioy liue comfortably of that which thou hast cast thy care vpon God Drinke thy wine with a merrie heart Let faith peace of conscience expell the bitternesse of distrust and feare the arme of the Lord is not shortened nor his hand emptied thy care can neither adde nor diminish the Lord is mercifull not cruell to leaue his seruants he is bountifull not niggardly if he tarrie long it is but to trie thee Though he kill thee as Iob saith yet beleeue in him Hope in God saith Dauid doe good◠dwell in the land and thou shalt be fed Eate and drinke therefore with an hopefull heart comfort thy bodie with thy goods For God accepteth thy workes Because thou art not carefull distrustfull fearfull not leaning to thine owne wisedome not relying on thine owne prouidence nor arrogating the gift of God to thy selfe and blessing thy selfe as infidels doe therefore doth God accept thy workes for he accepteth thy person and hath taken thee into his protection and wardship therefore eate with ioy drinke with mirth liue in comfort Obserue here that first we must please God by faith in him which is his owne gift and worke Secondly when he is thus pleased then doe our persons please him we are his and accepted of him in his Sonne in whom we beleeue Thirdly when he accepteth our persons then do our workes please him both religious exercises and externall workes as eating drinking feasting reioycing apparelling marrying c. For God is glorified in all things by his children For they respect the glorie of God their maine end not the satisfying of the flesh in the affections and lusts thereof The feasts of Abraham and Iobs children were accepted of God the royall attire of Solomon Dauid Hester pleased the Lord because their persons pleased him The Wedding dinner of the Iewes pleased Christ Ioh. 2. 2. The labour of the husbandman and tradesman the honest care of euery housholder the worke of euery seruant pleaseth him Faith and a good conscience remoueth away the curse from vs and then are all things blessed to vs. Verse 8. Let thy garments be alwayes white and let thy head lacke no oyntment THe second particular is of Apparrell Let thy garments c. As God hath crcated all things for the seruice and vse of man aswel for satiety delight and pleasure as for necessitie not onely skinnes of beasts haire and wooll for cloathing but also silkes and fine linnen for elegance and ornament and hath giuen an vnderstanding heart to man to find out the skill and knowledge of converting them to a mans comfortable vse he may also vse the same according to the dignity of his person yet in modestie and sobrietie in carelesse comelinesse to shew forth reuerend gravitie not contemptible leuitie as phantasticall apishnesse is now in most people ridiculous making themselues spectacles of folly one to another as though the soule were made for the apparrell and the apparrell to shew forth the lust of the body which is in these dayes like the fire of hell deuouring vp all things firing men and women of all sorts out of their possessions and bringing many into desperation their pompous shewes ending in ignominie and making them by-words to the basest people Let thy head want no oyntment In those countries there are many aromaticall plants and much vse of oyntments which are in those places most precious and delicious vsed for the refreshing of the spirits with the fragrant odours thereof The vse hereof our Sauiour Christ approued in receiuing the oyntment brought him and commending the woman for it Iohn 12. 3. 7. and else-where By oyntment is meant all kindes of sents and perfumes and whatsoeuer else for the comfort and delight of all the sences all precious and pleasant things dainties and nouelties vsed not for prouocations to lust or of pride but for the ornament of the soules pallace that she may more cheerefully execute her functions therein Lastly white garments and oyntments signifie ioyfull and comfortable liuing in the right vse of the fruit of faith and peace of conscience Verse 9. Liue ioyfully with the wife whom thou louest all the dayes of the life of thy vanitie which he hath giuen thee vuder the Sunne all the dayes of thy vanitie for that is thy portion in this life and in thy labour
How long thou shalt enioy thy goods thou knowest not and what need thou or thine may come to thou knowest nor Surely with what measure a man meateth to him it shall be measured againe Blessed is he sayth Dauid that prouideth for the sicke and needy the Lord shall deliuer him in time of trouble Diues prouided for his owne belly but nothing for the poore but aft rward he stood in need of Lazarus helpe but in vaine So shall it be wiâ—h euery rich glutton that loueth himselfe and hateth the poore When the rich mans soule is in hell then shall his goods be dispersed on the earth and his children vagabonds begging their bread and sometimes hanged for their leudnesse As the diuels fetched away the soule of the couetous rich man Luk. 12. so commonly doâ—vsurers whores and other miscreants carry away their goods Surely if Diues could haue risen from the dead he would haue done good but the Apostle sayth While we haue time let vs doâ—good while we are liuing and haue goods to bestow For while we are liuing they are ours afterwards they are none of ours we are now the stewards of them let vs now make friends of the vnrighteous Mammon let vs worke while we haue the instrument in our hands and do good while God giueth power to do it For riches are for the time our gift or talent to be layd out and vsed for our Lords aduantage It is a folly not to do good in time of life but to deferre till death as many brute heads do seruing God as they list and how and when they list seruing themselues first and if ought leaue then shall God haue something contrary to the practise of the faithfull widow of Sarepta as though God were a begger that stood need at all times and so nothing could come amisse nor at any time amisse and that he must depend on vs and be thankfull to vs. Thou foole and mad man God biddeth thee doe good in time of strength not at thy last end he respecteth thy faith and obedience to his commandement not thy gift which is his owne not thine Hast thou his grace at command Thou that wilt not now do good shalt not then For he will cut thee off suddenly thou shalt die in thy sinne nay in stead of doing good thou shalt haply end thy dayes in cursing and blaspheming God and in fearfull desperation Againe thou wilt giue to the poore at thy last end c. How many are suddenly taken as one arrested by the Sergeant and as thou hast bene vnfaithfull to the poore so may thy executors be to thee and them But iâ— the poore be partakers thereof that is no good to thee but thy faith and obedience should haue bene rewarded The commandement is giuen to men liuing not to men dying Thou hast alwayes bene a theefe and art so still for this is but a small part of that which thou hast vniustly withheld from the poore and wrongfully gotten Therefore thou art but as one going to the execution for theft and restoring some small part of his stollen goods to the poore as he goeth which cannot free him from the gallowes and leauing the rest to his babes which shall be taken yea stollen from them againe or wither away they cannot tell how For the curse of the poore is vpon their patrimony though themselues be safe Verse 3. If the clouds be full of raine they emptie themselues vpon the earth and if the tree fall toward the South or toward the North in the place where the tree falleth there it shall be A Confirmation drawne from the creatures or law of nature whereof two are specified full clouds and fruitfull trees Or they are an illustration of the rich mans duty or stewardship and vse of worldly goods by the similitudes or examples of clouds and trees vegetables and meteors euen all the creatures As the clouds being full doe not withhold their raine but powre it downe vpon the earth so the rich man must not hoord vp his treasures or goods from others When the merchants of Tyre repented they left off to hoord vp riches and gaine according to their old manner and dedicated them to holy vses Our Sauiour sayth Giue almes and lay vp treasure in heauen Thus did Iob and the faithfull in the Primitiue Church sold their possessions to communicate to the needy Moreouer the clouds do not raine vpon certaine mens grounds certaine fields and woods but vpon all places and all things where they are caried with the windes So the truly mercifull namely he that is receiued to mercy sheweth mercy on all his compassion is extended to all which generall extent is a print or stampe of Gods mercy set in his heart to wit that he is receiued to mercy and is againe truly mercifull a fruite of the former Christ sayth Be yee mercifull as your heauenly Father is mercifull Now he sheweth mercy on all as Paul saith He is the Sauiour of all men especially of them that beleeue Rich mens houses are Gods store-houses His gold siluer corne wine oyle c. is not layd vp in euery house nor the charge and dispensation thereof committed to euery one but to certaine persons and places where it must not lye as a talent hid in the ground but be dispersed abroad among other men For â—e that hath giuen power right and a commandement to gather his frui es hath also giuen a commandement how to dispose them As the clouds so all creatures haue their fulnesse which is not for themselues but for the earth and they enuy their raine to no man The rich mansfulnesse is not for himselfe but for all and he must enuy the same to no man for that is hatefull to God and man For the earth is the Lords with the fulnesse thereof and the creatures with the fulnesse thereof euery fulnesse is for man and euery man hath a fulnesse to be rained vpon all to be distributed and communicated to all and that is his gift or talent All creatures haue not one kind of fulnesse nor all members one office nor all men in a corporation one trade But euery one distributeth his fulnesse and is serued of the fulnesse of others that there may be a supply of all necessaries to euery man and an equality He that retaineth his fulnesse to rot within him is worthily hated For he is a drone and a theefe Therefore Saint Iames threatneth iudgment mourning and woe to them Iam. 5. 1. 2. 3. The rottennesse of their riches the mothes of their garments the canker and rust of their gold and siluer shall be a witnesse against them and eate vp their flesh as fire And if the tree falleth c. The trees bring forth fruite for man so must man do for man They are fruitfull on euery side and where their fruite falleth there it lyeth for all that need it so must euery man be fruitfull of good workes as he hath
receiued the gift and the fulnesse thereof And in what place soeuer the tree groweth it fructifieth so doth a good man out of the good treasure of his heart bring forth good vnto all wheresoeuer he is Verse 4. He that obserueth the winde shall not sow and he that regardeth the clouds shall not reape THe former exhortation is figured by a double Prolepsis in this and the next verse wherein the answers are wholly set downe figured by an allegory but the obiections are vnderstood The first is concerning the time and persons First for the time They say that now they are not prouided to giue they haue rents to pay they haue an hard Landlord it is because thou art hard to the poore Mat. 7. 2. they haue a purchase to pay for They haue layd all out vpon house land cattell they will hereafter do something When they die they will make a bequest to the poore Qui non est hodie crà s minus aptus erit Mony is scant but grace is more scant they feare a dearth that is the churles desire therefore they cannot yet do good Secondly concerning the persons They alledge that they should haue bene more prouident and painfull in former times that they are vnworthy of any thing that they are leud and wicked like thy selfe and will spend it naughtily as thou gettest it that all is lost which is put into a riuen dish not in a close chest they must not doe for euery one that do all for themselues and so out of their selfeloue distrust and infidelity they pretend a thousand excuses and delayes they find innumerable obstacles to hinder them that they shall neuer do any good thing at all The answer hereto is illustrated by a similitude of the sower and the reaper He that obserueth the winde shall not sow He that stands vpon winde and weather calme and sunshine shall neuer sow his seed in the spring Now it is rainy now a drisling fog and claggie now snow-like now frosty and dry now windy and stormy c. no weather pleaseth he will tarry for a more conuenient season and that comes to be out of season and sometimes when earing time is past It is colde threfore the slouch will not plow Prou. 20. 4. It raineth the land will be too heauie it drisâ—eth that will rot the furniture the windes are aloft that will blow his seed on heapes it is ouermoist that will cause weeds it is ouerdrie and frost-like the seed will not come vp it is a faire day and a conuenient season but there is a Lion in the way So the wicked rich cannot sow the seed of good workes for want of a conuenient time and person Either the weather or land is not in tune because himselfe is out of tune But the strong man attaineth to riches the good husbandman ouerpowreth the weather and the stars so a good heart of gracious disposition can do good at all times and to all persons hee is armed against all weathers And he that regardeth the clouds shall not reape Hee that will tarry for a conuenient season of his owne deuising shall reape his owne deuice euen nothing He that will not sow till he see and be sure of faire weather shall haply neuer mow but let his corne rot on the ground or be all eaten with beasts and birds We must take the time as it is and reape the fruites as they are As we serue others so are we serued againe Some man will do good when he is old some when he dieth some after death by his last will some feare pouertie and want hereafter some haue now no leisure some alledge the vnworthinesse and vnthankfulnesse of the poore but none of these can finde a time when nor a person to whom to do good till death summon them to iudgement and then come they with their talent tied vp in a napkin Their reward shall be according to their workes Verse 5. As thou knowest not what is the way of the spirit nor how the bones do grow in the wombe of her that is with child euen so thou knowest not the workes of God who maketh all AN answer to the second obiection concerning a mans selfe arising from his diffidence in Gods prouidence and deniall of his power It is thus I know not what need I may stand hereafter for I see not my latter end I must prouide also for my wife and children the more that I lay vp the more shall they finde this I am sure of and the more that I giue the lesse I haue that I am as sure of I will not depend on chaunces fortunes and vaine hope I will not make my selfe richer by other mens goodes and hee that waiteth for olde mens shooes may happily goe bare foote in the meane time and a bird in the hand is far better then two in the wood but if she die and be turned into rottennesse in thine hand or bee poyson to thee when thou eatest her what art thou the better how or which way shall God doe this or that for me or mine what will he doe for me when will he doe it While the grasse groweth the horse dyeth in the meane time I will first relie on mine owne prouidence and on Gods afterward I will doe for my selfe yea by stealing and lying amongest hands such like were the distrustfull and blasphemous speeches of the Israelites in the wildernesse which are set forth as ensamples for our admonition They also limited Gods power and prouidence How shall we do for bread and water in this barren and thirsty desert Can God prepare a Table in the wildernesse Wee are wearie of this Manna can hee giue vs flesh would to God wee were in Aegypt agayne or in the bottome of the redde Sea with Pharaohs armie if God should deale with you according to your deserts but that hee respecteth his promise to Abraham and glory of his name amongst the heathen The answer is illustrated by a similitude As thou knowest not what is the way of the Spirit Leane not to thine owne wisedome nor limite the power of God Hee hath commaunded thou must obey without reasons He hath promised thou must beleeue without interrogatories thou must not binde him to times and meanes His secresie is his glorie none is of his counsell neither is any worthy or able for his wisedome is infinite his goodnesse is to all and his mercy is ouer all his workes and on them that feare him throughout all generations As thou knowest not the way of the winde when it shall come whence it commeth or whither or how it goeth and as thou knowest not how the bones doe grow in the wombe so neyther canst thou know the workes of God who maketh all by the word of his power and gouernes all by the word of his prouidence he onely is all in all shewing mercy and iustice on all Feare and obey therefore trust not thine owne counterfeit imaginations make not a
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
which cannot affoord it For all that commeth to man in this life as concerning the outward man is vanitie seeing that old age commeth and death followeth after and that is eternall To conclude eate drinke reioyce in the workes of thine hands but remember thine end exercise thy selfe to good works that as thou liuest ioyfully with Gods gifts so thou mayest die happily and enter into euerlasting ioy That light is sweete that Sunne pleasant For we eate to liue and liue to do good we liue ioyfully to put away tediousnesse that we may serue God more cheerfully Verse 9. Reioyce O yong man in thy youth and let thy heart cheere thee in the dayes of thy youth and walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee to iudgement THis verse is an answer to the second obiection or reply which is more particular to wit concerning the yong man for whom there is some colour of reason pretended by the wicked ciuill The reply is directed against the former answer but it is not here expressed but vnderstood by the context of the words I grant indeed that when a man is full growne and growne full elder and richer hee should be helpfull to the poore and letting all youthfull tricks passe haue a care of his family and follow his husbandrie that the poore may be relieued and his children well prouided for But youth will be youth youth must not be abridged of libertie yong men must be borne withall if they be not too leud But indeed if they beginne to fall to whoredome and vnthriftinesse especially they must be bridled else shall they lose their good name and spend that which their friends haue left them which is worst of all Againe when a man growes into age he must beginne to thinke of his end it is time I thinke and come to Church duly to serue God after that the diuell is first serued and at his last end haue a chiefe care to set all right and straight For when things are rawly left I see oft times that variance growes among his childrenâ— and much heart-burne and vaine expence the Lawyer getteth all in the end and they all become beggars That is the very fruite of thy wisedom and workes it is Gods iust iudgement vpon the worldly wise which seeke not Gods kingdome desire not his grace nor teach their children the feare of the Lord but aime all at worldly wealth and credit euen that imaginary happinesse which Solomon here confuteth The answer to this obiection is directed to the vaine imaginations of the yong man First it is propounded and figure by an ironicall concession and after rendered in plaine words by way of correction and threatning Secondly it is amplified by a milder but graue exhortation Reioyce O yong man c. Concerning the imaginations of the yong mans heart which Solomon here meeteth with they are three 1. Some yong men imagine the time of this life to be but a market of buying and selling to heape vp treasure and to set themselues into a couetous course and so fall into innumerable sinnes of that kind 2. Some imagine it to be but a play These enter into an Epicurish course of life and innumerable sins of that kind Yet of these contrary liues there are sundrie degrees and fashions and the latter sort are most incident to youth the other to age 3. Some hold a meane Ne quid nimis they participate of both these extremes and those are the moderate wise ciuill and orderly wicked The other two are madnesse and this is folly For in man there is no true wisedome nor true goodnesse As one holds on couetousuesse the other on voluptuousnesse so the third on pride and worldly pomp wherein soeuer it standeth He is meanely couetous which he calleth parsimonie and meanly prodigall which he termeth liberalitie but extremely vainglorious and proud and as reprobate to euery truly good worke as the other This we haue from our mother Eue a desire to be as gods Parsimony and liberalitie and all other vertues are splendide sinnes as Austine sayth attending on vainglorie To all these Solomon shâ—peth this answer by way of mockage and derision seeming to yeeld vnto their reasons and excuses because yong men whether yong in yeares or yong in discretion are proud wilfull selfe conceited impatient of admonition and reproofe but in the end he leaueth a sting in their consciences at his farewell to be a sowre sawce to their dainties to stay their appetites from surfetting Thou art wise yong man and valiant hearted thou needest no counseller it is a discredite to be taught consult with thy selfe and be like thy selfe liue in pleasure and follow after delights cheere thy body in the vse of those things that thy heart lusteth after enioy the fancies and pleasures of thine eyes thou art yet yong enough thou hast a long time to liue now be merry and Ionill louis filius thou hast nothing to care for put vp no wrongs auenge thy quarrell braue it with the proudest maintaine thy credite trie thy valour follow the fashion court it brauely a word and a blow stand to it stoutly make them stoope to thee put vp no abuse spend thy bloud before thou put vp disgrace neuer yeeld for flesh and bloud cannot endure it spend frankly among thy companions part with thy mony freely sit not out for a little shew thy selfe right bred take thy liquor with thee c. Let base fellowes go auoide precise companie for staining thy reputation among the generous it is neither for thy profite nor preferment to regard Sermons Ministers are but maisters they are no gentlemen yet is thy tongue too bad a clout to wipe their shooes whom thou most despisest Well sirra feed on your fancies and reioyce with your fleshly and lecherous companions and corrupt ye one another with your wicked blasphemies put away all remorse of conscience and the day of euill and make a league with death and hell but know this for certaine that God will bring you to iudgement you must be summoned to appeare before his tribunall seate neither your wit nor your valour nor your bloud shall be regarded there You must giue vp a iust account of all your words and deeds as well of your youth as of your age and as well of those things that you haue forgotten as those grosse sinnes that ye remember neither do ye know how soone It is but your folly to put the day of death farre from you death commeth often like a lightning or thunderbolt it blasteth the greene corne and consumeth the new and strong building As for those that you so scorne and basely esteeme as but priests precise persons clownes what if you see them your Iudges appearing in glorie and your selues as base miscreants and theeues holding vp your hands at the barre among your other fellow diuels Wil you needs be
c. A two fold reason inforcing the admonition vpon the Reader The first is drawne from the vnprofitablenesse of many words and writings of men which are discordant and distractiue of mens mindes which falleth out whereas the infallibilitie or direction of the spirit is wanting which gift was promised to Solomon 1 Kings 3. 12. and he was assured thereof and therefore without vaine presumption may iustly retract the Reader from other warbling erroneous imperfect discourses and treatises of men wherewith doubtlesse hee was acquainted as in his Booke hee intimateth plainely enough to this diuine-inspired Treatise of his owne concerning the chiefe good So that all writings except those that are warrantable by and grounded on these speciall pen men of the Holy-Ghost are vnprofitable and to little purpose affoording no tranquillitie peace durable joy comfort to the heart and conscience For they can not impart that to others which they altogether want themselues For they being in darkenesse seeke onely for it where it cannot be found seeing that God hath subdewed man and all things to vanitie which can neuer be the mother or fountaine of felicitie And the earthly paradise is destroyed This text maketh litle for those that being so eagerly and seruently deuoted to their worldly and fleshly lusts thinke and say that so much preaching and writing is neceelesse For Solomon taxeth not the holy and great Labours of the Lords Ministers who keepe themselues within the compasse of his written word but he taxeth these slouthfull ones sleepie and spirituall drunken ones ignorants and fooles that euen weary the Messengers oâ— God with calling crying lifting vp their voyces liâ— e Trumpets earely an laâ—e and yet will they not be awaked they are heauy-hearted dull-eared pore-blind long about alittle and that little is quickely forgotten If the Preacher be but silent a while they are ready to daunce about the golden Calfe and beginne to thinke and talke of Egypt agayne They are like the stone of Sisiphus or heauy logges pulled vp the side of a stiepe hill which lush downe agayne when a man letteth his hold go Againe on the contrary side this taxeth those that are quick of hearing but heauy footed ripe in the top dead at the roote nimble chapt and slowe handed There is none end of their hearing new instruments new voyces new tunes new formes new stiles they are all for nouelties full of the itch full of curiositie but their heart goeth after their pride after their couetousnesse These extreames are at length coincident There is none end of speaking and writing to the sluggish and curious They are both a great burden to their teachers they will neuer be pleased Solomon therefore in these words willeth them to be doers and diligent practisers the one sort to humble themselues the other to rouze themselues to obedience that they may haue experience and feeling in themselues of the grace and wisedome of God manus est causa sapientiae and then shall they comfort not weary to death their teachers as many doe But those greedy eares proude and couetous that are so zealous to heare and yet their teachers but figge-frailes and themselues sucking spiders casting them out when they haue suckt them as they doe their oyster shells are but gadding carnalls and bloud-suckers When they would be ridde of their teacher then will they put him out of breath and when he cannot preach twice a day hee may sit vnder the Iuniper tree with Elias to be fedde with Rauens I speake not this to set dogges on barking to whom all things are alike but the God of order hateth confusion which take vp all occasions of euill speaking but rather to stoppe their mouthes by putting a difference betweene the truely religious and truely deuoted and gadding talkers whose backs and eyes are full of pride and adultery But our All-alikes are not for differences but confusion But when they haue once made a confusion of good and euill sowre and sweete light and darknesse then in the flesh will they make differences they cannot abide confusion euery one striueth for superiority and preheminence euery one preferreth him selfe before other and glorieth in his riches in his learning in his knowledge in his skill in his friends in his strength and men acknowledge such differences but of light and darknesse carnall and spirituall precious and vile they will admit no difference all must be alike and the more carnall the more acceptable The ciuill and orderly vicious the best garnisher of vice in vertues robes and colours is the most wise and most commended And much study is a wearinesse to the flesh Hee speakes not this of the paines of the holy writer nor of the reader that ought to exercise himselfe day and night in the Scriptures and that with delight but of those erraticall extreame persons of whom I spake before both writers and readers Dauid exercised himselfe continually in the Law Psal 1. 2. but he got wisedome by doing it Psal 119. 98. 99. 100. And Plato saith Manus est causa sapientiae When a man hath disquieted and tormented himselfe long about predestination c. yet shall the ioyfull and cheerfull practise of Christianitie sustain him and faith in Gods mercy towards him shall be his onely comfort in life and death For all our felicity is in Gods acceptation and he putteth none away that constantly seeke him with their whole heart that is sincerely not guilefully Psal 32. 2. Neither doth he forsake any that do not first forsake him The vnderstanding of this may we see in Iudas the guilefull disciple and the eleuen true disciples Know thy maisters mind heare what he saith to thee and apply thy selfe to do his wil without seaching into his secrets and thou shalt neuer lose his fauour nor be turned out of his seruice For he is not so easily displeased but beareth with innumerable imperfections and infirmities in his children whom he measurably chasteneth and deliuereth not ouer to death He is most wise most good most mercifull if thou doest not account his mercy greater then thy sinnes thou doest limit him who is infinite To know thy sinnes to acknowledge and confesse them and to despaire of righteousnesse and saluation in thy selfe and by thy selfe is that which he requireth for then thou wilt flie to him trust in him rely on him and be euer thankfull to him Surely when thou art none of thine owne then art thou his Much reading and studying is indeed a wearinesse but it is a delightfull thing to do the commandements Experimentall knowledge is full delightfull and comfortable A litle that one eateth is better then all that a man can heare of reade of study of dreame of Greedy speculatists and hearers are but dreamers they are neuer satisfied but soone weary of well doing but God will be heard of vs seene of vs and serued of vs as if he were a King in bodily presence This is the fulnesse of sound faith feare and