wealthy remember the rich foole Luk. 12. Will you needs liue in pleasure on earth with contempt of all that feare God remember the Sodomites Will you be glorious and pompous spectacles remember Diues Do you approue of any thing except Religion and the feare of God Heare what your brethren and companions say that are gone to yours and their home before you heare what they said when they were aliue as you are now Wild. 2. throughout And againe heare what they say now being dead as you shall be Chap. 5. 4. 5. 6. c. And you proud oppressing pompous mockers what aduantage is your wit your wealth your pride and pompe to you when your riches are vanished when your idols your bodies are rotten when your children are begging and come to fearfull ends and when your soules are in hell Remember this thou yong man to moderate thy fleshly ioy pleasures delights to pacifie thy wrath to mollifie thy rigor to teach thee wisedome and humilitie and aboue all things to seeke the kingdome of God Verse 10. Therefore remoue sorrow from thine heart and put away euill from thy flesh for childhood and youth are vanitie A Conclusion with an exhortation which is twofold The first is destructiue or negatiue teaching mortification in this verse The other is astructiue or affirmatiue teaching viuification Chap. 12. by which meanes the heauie iudgements of God are auoided and true happinesse is attained Therefore put sorrow from thy heart and put away euill from thy flesh to wit inordinate affections and lusts Put away moodinesse anger impatience carnall loue worldly zeale hatred enuie griefe sorrow c. And put away all inordinate and insatiable desires and lusting after worldly things riches honours pleasures vainglorie pompe gluttonie voluptuous liuing pride venerie epicurisme euen all disordered affections and lusts For childhood and youth are vanitie A reason to enforce the exhortation As childhood soone vanisheth away so doth youth or middle age as morning is soone spent so is the mid day and old age hasteneth as the Sunne to his going downe The pleasure of youth is vaine and momentanie it is like the fading flower in the Spring whose verdure and beautie soone vanisheth the blast of the East winde and the scorching beames of the Westerne Sunne cause it to wither in a moment As the time of youth is fleeting and transitorie so is the state thereof sinfull and dangerous Sinfull because the plasme or vessell of the soule is now strongest in her temptatious dangerous because the diuell and the world are now most busie to imprint folly in the hearr of the yong man He is now in winning or losing The way of a yong man is like a serpent vpon a stone a bird in the aire a ship on the sea which way these will turne no man certainly knoweth CHAPTER XII Verse 1. Remember now thy Creator in the dayes of thy youth while the euill dayes come not nor the yeares draw nigh when thou shalt say I haue no pleasure in them THis Chapter hath two parts an exhortation and a conclusion The exhortation is contained in the first seuen verses It is the astructiue or affirmatiue part of the conclusion Chap. 11. 10. exhorting to Christian or godly life specially duties of pietie consisting in faith and obedience as in the former Chapter he exhorted to duties of charitie Remember This word is opposed to forgetfulnesse the common corruption and vanitie of youth For youth being violently carried with headstrong passions and vnbridled lusts is most apt to forget God to despise instruction and hate correction Remembrance is historicall or practicke and effectuall The former is the bare vnderstanding and bearing in mind of a thing past as not pertaining to vs but the wise man maketh vse of euery thing The latter is the vnderstanding remembrance of that which pertaineth to vs to do or a dutie to be performed It is particular or generall Particular is of euery mans dutie in that calling wherein God hath placed him Generall is of Christian duties to be performed of all Particular callings and duties are sanctified by the generall and comprehended vnder it Therefore this remembrance is holy and generall holy because it is a remembrance of God and his glorie generall because it extendeth to the whole man inward and outward Therefore he saith Remember thy Creator that made thee in his image and all things for thee Remembrance therefore is to direct all faith hope loue feare obedience euery action of life and cogitation of the mind to God onely euen to his praise and glorie Contrarily to forget is to be vnthankefull and disobedient Deuteron 8. 11. Beware that thou forget not the Lord thy God not keeping his commandements and his lawes and his ordinances c. 14. Then thine heart be lifted vp and thou forget the Lord thy God c Therefore this word Remember implieth continuall obedience in euery thing or perpetuall thankefulnesse Thy Creatour This is not an ampl fication but an argument of confirmation Remember God fâ—r hee hath made thee anâ— that in his owne image therefore art thou bound to him in pe petuall duety and seruice Now. Hee speak in of the time present as the Apostle doth Hebr. 3. 13. Exhort one another daily while it is called to day A d what is this but to remember God while we haue our being as Dauid sayth Let euery thing that hath breath praise the Lord euen whiles it hath breath Then must we needs remember him from the comming in tiâ—l the going forth of the breath And so often as we drawe our breath lâ—t vs remember that wee drawe life and all things for life from him And as we send forth our breath so must we returne all in thankefull obedience to him We draw the all-nourishing ayre into our bodies and send it out of our bodies euen so what we haue receiued from God let vs returne it againe to God with aduantage This is the practike or effectuall remembrance here spoken of In the dayes of thy youth Hee sayth not whiles thou arte young or in time of youth but maketh mention of dayes to intimate that euery particular day of this life is to bee consecrated to the Lord that is not the bare time as some giue the Sabaoth to God but all our thoughts words and workes in the day and not some but all For wee are not our owne but the Lords as Saint Paul sayth to Seruants Serue the Lord not men And to speake as the thing is the whole time of life is a Sabbath The Sabbath was ordained for the reliefe and helpe of our infirmitie and also to shew forth our consociation and fellowshippe with our fellow-members and fellow-seruants in the Church triumphant as farre foorth as the necessities of our bodies heere below will permit For eternall life is heere begunne Therefore wee owe nothing to the flesh not one minute of time nor one thought of the heart We are the
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
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
offices of the other members What can the man doe whom all men forsake and leaue wholly to himselfe what can the eye doe when all the other members leaue it what profit hath it by seeing Therefore the more that a man is seperated from society and community of life he is the more imperfect comfortlesse miserable But now this Misanthropicall drudge hath no society with God and little with men therefore he is a member destitute imperfect yea worse then a beast He is imperfect and destitute quia flagrat inuidia populi the hearts of all are against him All the members with-hold their lucky communicatiâ—g influence as I may say and are maleuolently aspected Now he that is dishearted of all is as fruit in an ill season too cold too hot intemperate Contrarily he that hath the hearts or good will of men flourisheth vnder their beneuolous aspect Therefore the pliant sociable man is much better then the tough stiffe soliuagant drudge in all seasons and affaires Verse 10. For if they fall the one will lift vp his fellow but woe to him that is alone when he falleth for he hath not auother to helpe him vp THe contrary reasons shewing the benefits of sociable life and the euills of solitary couetousnesse If they fall c. If one or any of them miscarry in a iourny or any action then his fellow will helpe him vp commiserate his case and communicate his helpe euen his strength with the others weaknesse So it is in the society and community of ciuill life If a man haue companions friends and well-willers which are gotten and kept by mutuall duties and tokens of loue and friendship he shall haue helpers and furtherers of him in his neede reioycers with him in his prosperity comforters of him in his sickenesse incouragers of him in his troubles and commisserators of his ill-fare of what kind soeuer it be Contrarily woe is to him that is alone when he falleth he hath not another to helpe him vp Woe that is losse trouble vncomfortable liuing c. is to him that is alone For as he careth for no man so no man careth for him Euen as he that is alone in a iourney and falling by the way hurteth himselfe or falleth lame or falleth sicke or wanteth money c. is in greater trouble and distresse if he want a fellow or companions to communicate and impart their helpe vnto him so if a man be a solitary drudge and an vnprofitable incompact member that he careth for none but for himselfe nor yet in effect and truth for himselfe as Domitius Nero who complained that he could find none to kill him when a more ignominious death waited for him he I say shall in his prosperity be enuyed and grudged at of all in his strict dealings be cursed in his need be helples in his troubles remedilesse in his heauinesse comfortlesse in his falling troden vnder foot and after his death cast into the pit as an vnprofitable drone Briefly he shall want all the profitable and comfortable fruits that redound to men by vertue of mutuall duties and loue in sociable and ciuill life What profit hath this man of all his labours that he taketh vnder the Sunne Verse 11. Againe if two lie together then they haue heate but how can one be warme alone THe second example is of two or more fellowes lying together in bed or boards or on the ground Two lying together are better then one because they haue heate Contrarily how can one be warme alone If two or three men lye together in the colde they shall be helped one by another and all kept warme euen so if there be an entercourse of mutuall duties among men accordingly as euery man hath receiued the gift of God then shall they be helped comforted susteined one by another and it shall be well with euery one of them But contrarily if one lie alone the cold surpriseth him on euery side and by his contrary quality driuing and inforcing the blood and heat inwardly benummeth the outward parts oppresseth the heart and mortifieth it whereas two or three lying together the heat is produced and kept in the outward parts the pores of the body kept open the blood dispersed the flesh kept supple by the heat and so preserued from the rigidity of the cold euen so in ciuill society if a man be without fellow friend companions louers welwillers he is helpelesse comfortlesse and impotent subiect to many euils and inconueniences that might be auoyded hee hath none to reioyce with him in his good successe nor to commiserate his euils none to maintaine him in his standing nor to sustaine him in his falling Verse 12. And if one preuaile against him two shall withstand him and a three-fold cord is not quickly broken THe third example is of two or more fellowes in matter of contention If one preuaile against him two shall withstand him As if he should say If a man be not alone but hath fellowes or pertakers then though that one be stronger then he to giue him the foile yet shall he with the helpe of his fellow withstand that one This is amplified by a comparison of the lesse to the greater figured by a prouerbiall or alligoricall speech A three-sold cord is not quickely broken If with the helpe of one he shall be able to withstand him much more then with the helpe of two or more Or when many shall lay their strengths together they shall be much more able So likewise if a man be not a solitary malecontented selfe-conceited rigorous muckrell but communicate with others and be consociate with them by the intercourse of mutuall duties beneuolence courtesies kindnesse compassionatenesse c. the like he shall find againe Therefore the vniust steward dealt wisely Luke 16. He made friends afore-hand lest he should be alone and destitute and end his dayes in desperation To conclude all this point our Sauiour Christ saith With what measure ye mete it shall be measured to you againe Mat. 7. 2. Thus much of the second example of inward euils Verse 13 Better is a poore and a wise child then an old and foolish King who will no more be admonished A Third example is of folly in kings men of authority and rule men of wealth and of what preheminence soeuer whereby vanity is also increased Idlenesse bringeth the sluggard to misery couetousnesse bringeth the niggard to misery and wilfulnesse bringeth euery man of power and great estate who hath an outward shew of happinesse to misery Yea so farre from happinesse is a wilfull and selfe-conceited man although he be a King or Monarch that a poore and a wise childe is better then he The childe is better then the old man the poore is better then the rich Docility teachablenes tractablenes is the property of wisedome and he that is wise is neerest vnto happinesse whatsoeuer his age and estate be Contrarily stubbornnesse peruersnesse wilfulnesse is the property of
dangers by euill meanes as Caiaphas and Pilate did but he that feareth the frost the snow shall fall vpon him Many thinke to auoid pouerty with theft vsurie couetousnesse but all in vaine Neither shall violent nor craftie courses preuaile or helpe a man It is impossible to breake off the whole politicke body in him If the king will be auenged of him that hath offended who shall stand on his part to deliuer him For who shall expostulate or examine the cause Who shall bring the King into iudgement If the case be all mens and euery mans there is indeede an equiualence in the matter for the whole body matcheth the head and the head is not for it selfe but for the body Surely it is an hard case that the head should make all the body sicke For the disvnion of the head and the body is lamentable When the body of Israel tooke a new head to it namely a king God was displeased God appointed them Iudges but they had rather imitate the nations then stand to Gods ordinance Againe afterward when it tooke another head to it Ieroboam the sonne of Nebat what was it the better That was not the salue for their sore It is one thing to change a state or an head and another thing to purge out a corruption or in time to weare it out Wickednesse can neuer deliuer those that are giuen to it Surely if one man then all men in one body must abide the triall and the rod of correction For if they will needs auoid the scourge of God one way they shall bring a scourge vpon themselues more grieuous to be borne another way Not the Senate of Rome but the whole world executed Nero For he was an enemie of mankinde and defacer of the image of God a resolute dissolute tyrant Hee was no gouernour but a destroyer and put himselfe out of office and left the body of his dominions destitute and for his part exposed it to dissolution So did not Saul nor Rehoboam nor Manasses nor Amon c. Wickednesse is not to be reformed by wickednesse in the ordinance of God but euill is to be ouercome with goodnes saith the Apostle This of the duties or practise of wisedome in ciuill state whereby to auoid at least to mitigate the vanities troubles and vexations of this miserable life Whereupon wee may gather by necessarie consequence what vanities or miseries a man is subiect to in a politicke state And for a man to liue out of such an estate is misery it selfe For men should be as in old times dispersed people haue beene more vile then beasts and better is the worst common-wealth then none and the worst peace then the best warre All which things argue the necessitie of vanity And the practise of wisedome is to mitigate the same by reducing mankinde to the best of miserable estates according to the prouidence and ordinance of God and to abide an inconuenience to auoid a mischiefe So it is in the body and so it is in the Common-wealth Verse 9. All this haue I seene and applyed my heart to euery worke that is done vnder the Sunne There is a time wherein one man ruleth ouer another to his owne hurt THe second part of the Chapter of tyrannicall abuse of gouernment or that which is done vainely against law and right All this haue I seene A confirmation of the proposition following by the testimony of his owne experience All this that I haue spoken and am to speake of of people and magistrates in ciuill gouernment I haue seene euen with mine eyes and applyed my heart to euery worke that is done in the world This is a confirmation of his obseruation by the meanes and diligence that hee vsed to obtaine the true and exact knowledge of things For as a mans heart and diligence is such are his obseruations The wise taketh the right course and findeth out the truth But the foole bringeth forth superstition false rules and like conclusions There is a time wherein one ruleth ouer another to his owne hurt The proposition of this vanitie Rule and soueraigntie is desired of all For herein the pompe and glory of man sheweth forth it selfe most And great states are commonly counted happie For in regard of superiority splendor and administration of humane things they are tearmed gods But sometimes this title state and power is turned into greatest vanitie It becommeth vaine first in respect of those that are gouerned when a Prince seeketh rather the hurt then the good of the people as when he falleth to couetousnesse and oppression when he exalteth deiecteth graceth disgraceth according to his owne lust not regarding the worthinesse or vnworthinesse of the persons whereby vertue is put to rebuke and silence and all manner of vice flourisheth as weeds in an vncleane or vntilled soyle Secondly in respect of the gouernours whose wickednesse shall be punished with euerlasting ignominie For as they are most eminent in place and degree so shall the commendation of their vertues or the shame of their follie be eminent also and memorable for after times That a man should raigne ouer others to his owne hurt is but vanitie and of other vanities the chiefe Verse 10. And so I saw the wicked buryed who had come and gone from the place of the Holy and they were forgotten in the citie where they had so done This is also vanity AN exposition of the euils or vanities that follow tirannie to wit buriall and obliuion And I saw the wicked buried Their wickednesse profited them nothing they were as gods but they died like men yea they arrogating the glory of God to themselues liued like beasts and were pitted like beasts tumbled into the graue or depriued of the honour of the graue as was Cononiah and Iezabel and Ahabs bloud was lickt vp of dogges There be many examples hereof of Emperours and Popes Who had come and gone from the place of the Holy An illustration of their misery by a comparison or vnlikenesse of their place and dignity and their end They went and came with pompe and terrour to the place of iudgement they sate in maiestie vpon the seat of iudgement which is the place of the most holy they sate on the throne of God and forgetting themselues to be but men vsurped the glory of God as Nabuchadnezzar Senacherib Antiochus Herod Antichrist did Therefore so much the more remarkeable was their latter buriall or latter end the vanitie oâ— pompous tyrannie more euident the pride of the wicked wise more despicable and their end made a document to the liuing of mans madnesse and miserie Howsoeuer they are couered with darkenesse and returne to their dust Their show and stirre and tumult in the world is but the crackling of thornes vnder a pot which maketh a noise for a while and suddenly falleth into ashes which are cast vpon the dunghill This is their end And they were forgotten in the Citie where they had so done A second
without man not of the gifts and graces of Gods children to whom all things are sanctified and greatest miseries turned into comfort and meanes to felicity which to the naturall man are sorrow and beginnings of endlesse sorrow For though euery carnall man striue to worke a contentation and felicity out of them yet shall he neuer doe it but trouble and sorrow shall be his portion when he hath striuen with might and maine all his life when he hath salued and smeeted and skinned ouer and with what gentle deceitfull lenitiues he can healed himselfe yet shall all be rotten within and vanity shall breake out as filth out of an old festered sore skinned ouer or a rotten egge broken vnder the Hen at the time of her hatching There is a vanitie which is done vpon earth As if he should say when I considered thâ— condition of men in the world both the good and the bad him that doth his duty in that state of life wherein God had placed him and him that doth it not him that feareth before God and him that casteth the feare of God then I saw another thing contrary to mans reason namely that there were iust men who deserued praise and preferment but they had the reward of the wicked and there were wicked men who deserued to be disgraced and punished but they were countenanced in their wickednesse and by wickednesse obtained preferment Neither had the iust man a benefactor nor the wicked man an auenger the godly man oppressed had no deliuerer nor the sinner oppressing any that would curbe and punish him But contrarily the vngodly man flourished as a greene bay tree in fauour prosperity and honour wealth and honour was heaped vpon him on the other side the godly was wounded with the tongue despised and suppressed and subiect to many afflictions and miseries his goodnesse was not regarded his wisedome set at naught and both enuyed But vice was set aloft and the vicious exalted In which case there seemed to be no prouidence of God in the World but confusion and chance rather or a carelesse ouer-sight things being carried topsie turuy without all regard And this was also vanity among many others before specified Verse 15 Then I commended mirth because a man hath no better thing vnder the Sunne then to eate and to drinke and to be merrie for that shall abide with him of his labour the dayes of his life which God giueth him vnder the Sunne A Conclusion and consequence of the right consideration and vse of worldly things And I commended mirth c. Seeing that there is such confusion and disorder in all things which no man can comprehend nor redresse I thought it best for a man to cast off all vnprofitable and endlesse curiosity which is irkesome and grieuous to the flesh and to cheere his body and reioyce his heart with those worldly goods which God hath by honest labour and trauell in a lawfull calling bestowed on him seeing that that is the fruit that onely shall abide with him and for that end hath God giuen them which vse onely is to be made of them and none other all the dayes that a man liueth here vnder the Sunne Verse 16. When I applyed mine heart to know wisedome and to see the businesse that is done vpon the earth for also there is that neither day nor night seeth sleepe with his eyes Verse 17. Then I beheld all the worke of God that a man cannot find out the worke that is done vnder the Sunne because though a man labour to seeke it out yea further though a wise man thinke to know it yet shall he not be able to finde it A Confirmation of the former consequence concerning the right consideration vse of worldly things namely that it is better to reioyce in that which God giueth for the present then curiously to search out the works of God for further contentment The reason is drawne from the vnprofitablenesse of such kind of labour because it is endlesse and fruitlesse which he proueth First by his owne endeauour and other mens also in this verse Secondly by the issue or euent thereof which is a knowledge of the impossibility of that which seemed possible verse 17. Concerning the first In the time when I applied mine heart to know wisedome When I set mine heart with full resolution to know by diligent search as God had giuen me extraordinarie gifts and meanes to seeke out this vnknowne wisedome of God in the administration of things here below and to see the businesse that is done vpon the earth to see the reason and to finde out the good of mens great labours and endlesse toyle in all places and ages which are full of strife and contention about obtaining some great matter which in a confused imagination and hope they ayme at For also there is that neither day nor night seeth sleepe with his eyes For there is that striueth by all indeauour of body and minde night and day one labouring by practise to obtaine another by the studies of learning and learned obseruations to search out that imagined good and the right meanes to obtaine it which are the secret wayes and pathes of God whereof they imagine to themselues a certaine possibilitie Then I behâ—ld all the worke of God that a man cannot finde out the worke that is done vnder the Sunne I saw that the way of diuine administration by which all things and euery thing is gouerned and ordered exceeded all apprehension and capacitie of man This was the issue and euent of my labour and exercise of my wisedome in this businesse euen impossibilitie to finde it out For or because though a man labour to seeke it out yet shall he not finde it A reason of the impossibilitie Let a man labour euen the best Emperike in this kinde by manifold experience and by greatest contention and extention of strength and wit continually to seeke it out yet shall his labour be all lost This reason is figured by a Reuocation or Correction in the next words Yea further though a wise man thinke to know it yet shall be not bee able to finde it Euery man is an emperike in this kinde but what shall I speake of the vndergatherers or aftergatherers and short witted ones For let the learned man that hath gifts and meanes and seperateth himselfe to this diligent search who is able to comprehend in minde the whole frame of the world both the conditure and vse of this great engine that comprehendeth at once the state and course of times from the creation till this present that can descend from the most vniuersall nature to the most particular and contrarily this is the best reader and interpreter of the booke of nature this is hee that thinketh and hopeth to finde out the workes of God let this man I say doe what he can yet shall he not be able to finde it but be tossed about in a Labyrinth or as a way-faring
preferred a messe of pottage before his birth-right While the euill dayes come not c. An argument of confirmation drawne from the instable state of yong age which passeth away as a shadow in the diall and as the day and summer passeth away and the winter and night draweth on Moreouer the force of the argument lieth iâ— the consideration of olde age as a meanes to cause the yoâ—g to remember the duties of charitie and pietie in the stre gth of his yeares while he hath time while the day serueth and summer lasteth The day is for labour as Dauid saith Man goeth forth vnto his worke vntill the euening the night is for rest Our Sauiour Christ saith Ioh. 12. 35 Walke while ye haue the light lest darknesse come vpon you Worke out your saluation with feare and trembling saith the Apostle Now the day is for worke and as well the morning as the euening and rather Why stand ye idle saith Christ get you into my vineyard The haruest is great the labourers are few The workes of charitie and pietie are great and many we are but fraile and weâ—ke Let vs recompence our weaknesse with willingnesse our short time with sedulitie and diligence If there be first willing mind God accepteth according to that which a man hath Let vs carefully husband our talent while we haue time and strength The Spring produceth all things out of the earth that were buried in Winter euen so what lyeth buried in childhood sheweth forth it selfe in youth Corruption must not shew it selfe forth now but the practise of instructions and godly informations formerly taught euen grace wrought in childhood by these good meanes The Summer ripeneth what the Spring brought forth let middle age bring to maturitie and perfection that which hath bene taught vs in our yong age The old in euill dieth in euill a thousand to one Now that the consideration of old age may take the déeper impression in the heart of the yong he depainteth it out by an allegoricall hypotyposis or liuely description first generally in these words and after particularly in the next six verses While the euill dayes come not By euill dayes in generall is meant pouertie weaknesse sicknesse lamenesse blindnes and other afflictions of body and state whereby a man is disabled from the actuall performance of such duties as hee is called vnto Whatsoeuer abilitie or gift a man hath that is his talent And in all affaires and workes of this life men take the appointed sea on and vse the time with diligence night letteth raine letteth winde and tempest letteth these lets men redeeme with diligence and some with double diligence and reserue some workes for letting dayes that euery moment of time may be supplied so they will neuer be idle that meane to be wealthy So it must be with vs in our Christian calling We must worke with the Oare while we haue strength and after sit at the sterne Let euery man do good while he is able Let him take grace when it is offered and vse it wheÌ„ he is bidden The Law saith yea the heart and whole drift of the Law is this Loue the Lord thy God with all thy heart minde soule strength soule and body superiour and inferiour powers euen while thou hast an heart which first liueth and last dieth while thou hast a minde and a memory while thou hast strength while thou hast health while thou hast wealth Suffer no gift to be vnfruitfull Euery talent must fructifie Secondly by euill dayes more specially is meant the disease of olde age For olde age is a disease it is the consumption of the whole body whereby a man is disabled from doing any thing It is grieuous and wearisome The lame is past labour and the sicke past study These words the euill dayes as I thinke haue relation to the body and the next to the mind Nor the yeares draw nigh wherein thou shalt say I haue no pleasure in them An amplification figured by a Prosopopeia whereby hee setteth the future age person words of the yong man before himselfe Men draw forth as liuely as they can the pictures of their yong age that in old age they may see their youth before their eyes this is but a vanitie yet may good vse be made hereof So contrarily Solomon draweth out the picture of olde age that men in time of youth may see and looke vpon and remember their olde age and death which followeth and their account which followeth that This is an instigation to workes of charitie and pietie Better it is for a yong man to haue the picture of death before him then for an old man to haue the picture of youth in his eyes An old dotard is odious and an old babbler hatefull I haue no pleasure in them These words haue reference to the minde of the olde man when the body is pained the minde is grieued When the bones are full of achâ— it is past worke and suffereth not the mind to be exercised in study meditation counsell aduice direction c. Euery thing is tedious and irksome to the wearie he delighteth in nothing but in â—esting sleepe is sweete to him and so is death to the aged The marriner speaketh of the windes the shepheard of his flocke the plow-man of his grounds and cattell and the old man of his diseases infirmities aches His relations of things past are concise independent confuse he cannot manage and vse his experiments and obseruations to profit withal yea his former practises are but speculations to himselfe much more to another therefore he hath no list to speake all things are quite altered the world is new it surpasseth his skill And thus it is with euery old man throughout all generations of the world insomuch that if they which haue bene long dead should rise againe as but out of an hundred yeares sleepe they could not know the world nor the way of it and might as well cause the Sunne to go backward as to reduce it to the former state and though it should be the same and continue like it selfe yet should a man be vnlike himselfe and so should the world one and the same in it selfe appeare in new and strange formes to him As for example All things are full of vanitie misery and griefe to the afflicted and to him vpon whom God turneth his backe whereas contrarily at the same time it is a paradise of pleasure to an other It is now an heauen but if God instantly forsake a man vtterly it is an hell And as Diues desired to be out of hell so would he desire to be out of the world whatsoeuer his estate should be heereafter he had rather stand to the hazard then liue If health strength wealth honor could at an instant be put vpon the poore sicke lame blind beggar the world should be a new world and such a world as hee neuer imagined the other dayes world should be passed as in a