out of euery place in the hearts of men as Iason 2 Macc. 5. 8. He dyeth in ignominy he is burled in forgetfulnesse his name is rotten before his body he hath neither done good nor enioyed good and how long soeuer he liued Doe not all goe to one place After that he hath had the experience of two thousand yeeres vanities he must descend into the graue of the abortiue and returne againe into dust with him Now when they are both dust whether dust is the better the former or later The dust of him that had the experience of common and personall vanities without number many yeeres and ended his dayes in shame and dishonour or of him that neuer knew any thing Verse 7. All the labour of man is for his mouth and yet the appetite is not filled THe second part of the Chapter which is a conclusion of the weakenesse and insufficiency of riches to satisfie the desire of man to the end of the Chapter Man consisteth of an immortall soule and corruptible body that is spirituall this is earthly yea that is a spirit and the body is but a vessell or instrument vnited to it without composition or mixture This vessell is the sperme of the World the dust of the earth that is to say an elementary matter or substance consisting of a mixture of the elements and therefore it is sustained and maintained by elementary foode So that the appetite to wit hunger and thirst is earthly also Now what is the end of all the labour of man wherein doth he labour what is the obiect or subiect whereon he worketh Is it not all to satisfie the bodily appetite Whence proceedeth and whether tendeth this appetite Nature it selfe declareth the matter The appetite of the Tree is the more simple moisture or rather iuyce of the earth and it cannot neither willeth to goe beyond his kinde For the appetite is limited to the kinde which onely desireth the perfection and propagation thereof And so of all creatures liuing and sensible according to their kindes But mans vessell being the most compound not that it hath more elements then other creatures but the most vniuersall nature hath an vniuersall appetite And the whole World with all the creatures therein serue onely for meate drinke and cloathing The whole Armies of heauen and earth are onely for these three seruices of mans body either immediately or mediately that is to say either foode or else preparatory vessels Ministers Officers or Trades men subordinate one to another for man who is the centre of them all Sheepe and Oxen eate the iuyce of the earth not immediately but by the preparatory vessell the greene hearbe by which it is transformed into foode agreeable to the nature of â—eaâ—ts and fowles So man eaâ—eth grasse and fodder prepared by the bodies of cattle also flies and wormes and vilest things are by subordinate vessels from one to another prepared to his mouth and for his mouth The most vniuersall instrument by whose foture the life of the World and of all his furniture is maintained is the light in the Sunne which God therefore created before any other creature Then the Starres nextly the matter of the firmament whereof the starres were formed These are subordinate So that the heauens are an vniuersall cause or vessell by whose foture the elements are sustained Againe the elements are an vniuersall cause of sustenance of their creatures produced out of their wombes and formed of them Lastly the mixt creatures are preparatory vessels one for another till at length all come to the belly and backe of man euen his body the centre of them all For all is meate and meate includeth medicine also Now euery man hath in him the nature of all men so that all men are but as one man this one man is the sperme or seede of the whole World superiour and inferiour nature as the kernell containes the tree with all his branches leaues colours vermiculations fruits c. as the sperme of the liuing creature containeth the members faculties qualities operations c. of the creature from whose body it is propagated and is by the vniuersall fotures of the light starres firmament elements c. produced into growth and perfection which are but the vniuersall preparatory instruments which this sperme vseth and applyeth for the building vp of it selfe with the next foode or matter which is apt to be adapted and incorporated into the nature of it selfe This matter or foode it onely desireth And so doth man also in his kinde Of the animall and spirituall foode and appetite it is impertinent here to speake Therefore all the labour of man is for his mouth The heauens the elements the creatures worke and prepare for him by their influences inclinations appetites for to satisfie and fill his appetite Their mouthes are made for his mouth their skinnes for his clothing and building also is but a cloathing or couering All things are for the necessities and delights of the body In this respect also is he the Image of God in that all things are for him and he is for himselfe as concerning the creatures For all are seruants to him but he is seruant to none If he be that is his degenerating his curse his fall his brutishnesse for he that serueth any thing body or bodily things is a beast in that respect But who almost now a dayes maketh not an Idoll of his body therefore when we would be as gods then are we euill beasts filthy beasts But bodily things are for the seruice of the body the body for the spirit and that for the Lord. Otherwise as Ieremy saith Euery man is a beast by his owne knowledge And yet the appetite is not filled Or as the Hebrew signifieth The soule is not filled What the extent of mans appetite is both personall and bodily may well appeare by that which is already spoken and also by the two examples following The first is sufficiently testified by the example of Alexander the Great who was not contented with the possession of the continent or Land nor yet of the Sea when he had heard Anaxagoras disputing of the plurality of Worlds and when he had conquered all hee must needs be a god pretending a title to heauen also The appetite of man is not limitted to the materiall World till he be transformed or degenerated into the nature of a beast which is when his light is fallen downe into the confused Chaos againe the lees of his concupiscence which is vtter darkenesse The second is testified by the example of Heliogabalus the monstrous glutton who was serued at one supper with seauen thousand fishes and fiue thousand fowles and had sixe hundred bawdes and harlots following him in chariots and gaue great rewards to him that could inuent any new pleasure Who is not an Alexander and an Heliogabalus if God suffer him to range God hath alwayes permitted some to runne out into extremities of vice as the
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
gift is of God from whom euery good seede of grace proceedeth the other are but artificiall imitatiue and coyned yet this seede of God groweth not but by planting watering as all other seeds doe and that is the vse of the meanes The meanes therefore of the growth and increase of this grace Solomon here setteth downe illustrating the same by a comparison of the contrary vanities and they are foure in the foure next verses The first meanes of mortification are the outward prouocations thereunto to wit such places and companies whereby that good seede of grace that lyeth in the heart may be preserued and increased For euery seede must haue his proper place and outward foture of warmth and moisture to concoct it to perfection which Saint Paul calleth Rigation 1 Cor. 3. 6. It is better to goe to the house of mourning to visit the sorrowfull and sad in heart to goe to the graue of the dead to frequent the companies of mourners to weepe with them then to goe to the house of feasting where there is singing dancing merriment vanity and prouocations to vanity most commonly For that is the end of all men A confirmation of this rule or reason of the comparison by the antithesis or contrarietie of the adiuncts The adiuncts of the banqueting house are not expressed but vnderstood by anantapodâ—sts The former are death and mourning for there is the end of all men Let a man feed pride and beautifie his body as he will yea as most doe now a dayes make an Idoll of it yet shall it be a dead carkeis buried in the earth as other dead carrion is and more vile then other Bonum optimum corruptum fit pessimum The more composition the more corruption as in riches increased there is more vanity So that if it must needs be an idoll yet shall it be but a carrion idoll and such are all they that adore it in feasts and pompous meetings as did the Pharisees Againe let a man put away all remembrance of death out of his heart to source himselfe in the flesh to boyle in pleasure seeking out companions and prouocations of lust which are planters and waterers also in their weedy kinde yet shall it be turned in the end to lamentation and mourning vnlesse that curse be laid on a mans death that none shall mourne for him but rather eate him vp as the dogges did Iezabel one worrying another for his goods and lands and the wicked poore roaring like greedy Lions for his flesh that care not who dye nor how many so that their bellies be filled And the lining will lay it to heart A reason or proofe of the consecution of the former argument which was this If in the house of mourning there be the end of all men then it is better to goe thither then to the house of feasting But the antecedent is true Therefore the consequent also The reason of the consequence is the liuing shall lay it to heart These words shew the effect of death and mourning which are termed the end of all men namely a serious meditation of the state and condition of man All men are apt to forget themselues to be but men specially in their feastings and iolity iouilâ—y and ribaldry but this end of all men and them being exposed to the senses eyes and eares doth occasion them to remember whence they came what they are whether they are to goe So then this serious meditation or remembrance is the effect of the impulsiue cause For by the dead corpes and mourning a man is occasioned to remember himselfe The inward impulsiue or precedent is the gracious disposition of the heart to take such good occasions or suffer himselfe to be moued therewith for the wicked heart is stony brawny without remorse full of infidelity therefore hee maketh this contrarily an occasion of more epicurish and sensuall liuing yea at this time seruing his belly and his lusts as hee that cutteth purses euen before the bench And the eye of the foole is mindlesse wandring in the corners of the earth The outward impulsiue I say is the occasion to wit the dead corpes and mourning the house of mourning and the graue of the dead What is a man by this occasion moued to lay to his heart I. His owne death for euen so must he die and be mourned for of his wife children kinsfolkes c. cast into the graue and be putrified in the earth II. The vanity of all worldly things whereof a man is now quite bestript as lands goods buildings cloathing treasures skinne body and all are cleane sliuen off from the soule as barke from a tree and as a shell from the fish and the soule is gone naked as the body came in naked either to be glorified in heauen for the good deeds that it did in the flesh with worldly things or to be confounded and tormented in hell for the euill III. Of the account or reckoning that it must make before the iust Iudge of the talent that God gaue it to employ with diligence to his best aduantage IIII. Of repentance and continuall preparation to death by auoiding euill whereby his Lord is indammaged and by doing good setting euery thing in order euery day and disposing all things to the best for the profit of his Lord that when he commeth hee may receiue his owne with aduantage These and such things doth he lay to his heart that hath an heart when hee goeth to the house of mourning and commeth to the graue of the dead The sequell or argument of vanity gathered by the comparison is this Prop If it be better to goe to the house of mourning then to the house of feasting then are all merry meetings iuncatings playes games sports pastimes c. vaine and vnprofitable and no quietnesse of heart to be found in them Assump But the antecedent is thus therefore the consequent Verse 3. Sorrow is better then laughter for by the sadnesse of the countenance the heart is made better A Second meanes of mortification is sorrow or anger which is a godly indignation or griefe for our sinnes committed and duties omitted This sorrow goeth before repentance and worketh repentance It is that which Saint Paul commendeth in the Corinthians occasioned by his reprehensory letter 2 Cor. 7. 10. 11. where it is set downe by seauen effects in them 1 Carefullnesse or diligence in reforming their errours and in conforming themselues againe to that purity which was wrought in them when at first he preached the Gospell to them in the euidence of the spirit from which they were declined through the Philosophicall ianglings of the false Apostles 2 Clearing of themselues or defence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a deprecatory excuse of their errours which kinde of defence intimateth an ingenuous confession together with some alleadgement for themselues to insinuate that they had done amisse rather of infirmitie then wittingly and willingly and so were ready to
the fountaine or the wheele broken at the Cisterne BY siluer coard is meant the marrow in the backe which is inclosed in a bright smoothe skinne like to siluer it is more properly called of the Arabians the Nuche of the backe whereof this word Eunuch is compounded For marrow is but the superfluity of nutriment arising from the bloud for the moistening and nourishment of the bones But the Nuche is of the nature of the braine engendred of seede created for sence and motion to wit to procreate the sinewes For from the braine and the Nuche proceed diuers combinations or couples of sinewes seruing for the sences as hearing seeing feeling and motion of the members For many sinewes are deriued thirty couples as the Anitomists write are sprung of this cord and deriued from the knuckles or turning-joynts of the chine or backe bone into all the body seruing for bodily motion from which againe small haires or threeds like those of the rootes of trees and leaues are dispersed When this cord is loosed the backe bendeth motion is slowe and feeling faileth Or the golden bowle be broken This golden bowle is the thinne membrane or sinewie skinne of yellow colour called Pia mater compassing the braine like a swathing cloth or inner thinde of a tree and entring within the diuers infoldings of the braine and as it were cloathing the sides of the three ventricles or hollowes wherein the imagination reason memory are formed It serues not only to inuolue and keep the braine whole and solide in his place as the shel or skin next the shell doth the egges but also to containe to gather together and sustaine the veins and arteries which are deriued from thence like small ramified channells or pipes or like a net All the braine within and without is enwrapped and incompassed with this veiny and arteriall or sinewy net The veines feede and nourish the braine with bloud the arteries bring heate and spirit to it from the heart to giue the sence of feeling vnto it For though it impart sence to all other parts yet it hath none of it selfe namely the narrowie white substance but conuerteth or digesteth the vitall spirits of the heart attracted by this sinewie pia mater or golden bowle into animall or sensible spirits In like case the sperme hath foture and sustenance in the matriâ—e by and from the chorion or secundine Or the pitcher be broken at the fountaine By the pitcher he meaneth the veines by the fountaine the liuer For the liuer is the shop of bloud conuerting the white chile which commeth of the meate digested in the stomacke into bloud The substance thereof is red and like clottered or curded bloud assimulating the chile to the qualitie of it selfe In the neather hollow part thereof is the portall veine called the great carrying veine which hath many branches venae mesaraicae like the small and threddie rootes of a tree by which the chile or iuyce of meaâ— concocted in the stomach is transported froÌ„ the stomach to the liuer And the portal vein hath issuing from it many small veines like a net throughout the whole body of the liuer that the chile being distributed into small parcels might be more perfectly concocted and conuerted into bloud And the bloud is ingendered and purified in the middle of the liuer which containeth the masse of the foure humours Now it being here purified and boyled the more heauie superfluitie which is seculent or dreggie settleth to the bottome and is carried by a veine into the spleene It is the earthly sowre or tart part of the chile and is called blacke choler or melancholy Againe the lighter superfluitie boyleth vpward which is the fiery bitter or sharpe part of the chile called yellow choler which is caried by a veine into the gall Vnderstand by melancholy and yellow choler not the purest thereof which is mixed with the bloud but the separate superfluitie or impuritie thereof Thirdly the waterish superfluitie is caried to the kidneys and passages of the vrine In the convexitie or vpper bowing part of the liuer is the hollow veine or bloudgate whose branches receiue the bloud purified in the middle of the liuer from the branches of the portall-veine From the bloudgate are innumerable veines ramified throughout all the body For as the bulke of a tree receiuing sap from the roote as that againe doth from the small spires is ramified into all the branches so doth the hollow veine being the greatest in all the body vehiculum alimenti distribute the bloud throughout the body by his other veines and first into the right ventricle of the heart to receiue his vital heate for the nutrition of the whole body Or the wheele be broken at the cisterre By wheele is meant the head by cisterne the heart from whence the vitall spirits are conueyed to the braine and there conuerted into animall to giue sence and motion to the body When the braine is weake the sinewes loosed and the head hanging downe the wheele beginneth to breake Verse 7. Then shall the dust returne to the earth as it was and the spirit shall returne to God who gaue it AS before he hath shewed the vnaptnesse and disabilitie of old age to performe such seruice as the Lord requireh to be performed of man hauing liuelily depainted it sorth before his eyes to the end that euery one may be stirred vp in youth and middle age to doe good workes euen with all diligence to practise the duties of pietie and charitie so here he putteth them in minde also of death and their account that they must make before their Iudge And the dust returne to the earth as it was By dust he meaneth the corpse made of the dust by a metonymie of the matter By earth he meaneth the elements whereof the body is compounded As the body was created of the earth so shall it returne thither againe euen into the first and simplest matter And the spirit shall returne to God that gaue it By spirit he meaneth the soule which is compared to winde or aire as the body is to dust or earth Because winde or aire being an inuisible substance is the fittest thing in nature to vnderstand the nature of the soule by For whiles we are in the flesh we vnderstand and conceiue of inuisible spiritual eternall things humano more by the phantasie per similitudines locos as Tully saith and that either affirmatiuely or negatilely To God that gaue it Hee doth not here define whither the spirit shall go but to whom namely to his Iudge who shall require a iust account of all the workes done in the flesh good or euill and shall accordingly giue sentence vpon it 2. Cor. 5. 10. Verse 8. Vanitie of vanities saith the Preacher all is vanitie A Conclusion which is twofold particular of this treatise of mortification to the 13. verse Generall of all Christian doctrine from thence to the end Vanitie of vanities He concludeth
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
both by his diurnall and annuall reuolution to wit from East to West from South to North causing Day and Night Summer and Winter with other seasons of the day and yeare To conclude The life of man as concerning his bodily state is a continuall passage from the wombe whence it issueth to the graue into which it falleth as the Sunne seemeth to rise out of the earth and to descend into the earth and man in his issue or progenie may be said to returne circularly againe with the Sunne out of the earth out of the wombe into the horizon into the world Againe concerning his outward state he hath his ascending descending birth and buriall with the Sunne For there is no constancie of any state or kindred though one continue longer than another as the Oake out-liueth the Ashe and the Ashe the Willow yet all dye and vanish in their time For the Lord raiseth vp the poore out of the dust and the needy out of the dunghill that hee may set him with Princes Psal 113. Againe Psal 107. 40. He poureth contempt vpon Princes and causeth them to wander in the wildernesse where there is no way 1 Sam. 2. 7. He maketh poore and maketh rich hee bringeth lowe and lifteth vp So that with the Sunne there is a double motion of mankinde one of life which is diurnall and another of state which is annuall I meane the house or kingdome of longest continuance Lastly in this certaine and stedfast motion there is nothing but vncertaintie and vnstedfastnesse therefore no felicitie but vanitie Verse 6. The winde goeth toward the South and turneth about vnto the North it whirleth about continually and the winde returneth againe according to his circuits THe third particular As the Sunne is wheeled about with restlesse motion so are the windes also whirled about according to their manifold circuits The former wee see this we heare and feele which teach vs to see heare and feele our vanity vnlesse we be sencelesse The wind is a neerer instructer beating on our faces and sounding in our eares yea piercing into our eares and heads to awake our dull spirits to cause vs remember what we are what our workes are and what our end and their end is So that vnlesse we be in a dead sleepe drunke with sencelesse carnality we cannot but remember the brittlenesse of our bodies the incertainty of our liues the instability of our states and all things with vs running in their circuits as the windy exhalations ascending out of the earth to the region of the cloudes are from thence flung backe by contrary and discordant qualities and so run circularly in the aire from South to North or from what places soeuer they arise towards the same places againe Vaine therefore are earthly wise men that thinke their houses shall continue for euer and call their lands by their owne names as Dauid saith But why doe they so labour in the winde Because a brutish man knoweth not neither doth a foole vnderstand that God hath subdued all things to mutability and vanity that in him onely wee might seeke for durable riches and the true and euerlasting felicity Verse 7. All the Riuers runne into the Sea yet the Sea is not full vnto the place from whence the Riuers come thither they returne againe THe fourth particular Not onely the winds arise make a noyse for a little season and then die after which others arise againe in like sort but the waters also are circularly carried by perpetuall ingresse and regresse into the seate and from the seate of waters the Sea As the Sea is the receptacle of fresh waters so doe her salt waters re passe through the veines and conduit pipes of the earth strained and qualified by diuers Mines and tempers of mould of magneticall nature which appeareth in this that the Sea is not filled For the earth thirsteth for moisture and attracteth from the Sea as the hand fingers toes and all members doe blood from the liuer by many net-like veines ramified all ouer which breake through the breasts of porose and rocky hilles through clefts of quarries and so runne downe into the Sea from whence they came Whereof arose that speech He that knoweth not the way to the Sea let him seeke for a Riuer to be his guide As it is no maruell that the bloud should ascend out of the liuer to the higher parts of the body no more wonder is it that the waters should spring out of the high mountaines as milke doth out of womens breasts seeing that the earth nay whole nature is magneticall or alchymisticall Wee maruell not that bloud and milke should be sweete though we eate salt meats and as little cause haue we to maruell at the other The Fishes of the Sea are fresh not salt for the Sea is their element as the earth is to her creatures And when a creature beginneth to resemble his element it is a token of dissolution as when blew greene yellow colours c. beginne to appeare in the flesh which we call earthly and dead colours So springs and torrents are the fruits of the Sea or rather the Sea is the aliment of the earths body which conuerteth her salt waters into milke for the nourishing of all that spring out of her wombe Or whether it be as Aristotle thinketh that the waters are conuerted into liquid or rorid ayre which is suckt in of the earth by her magneticall thirst and congealed into many dispersed small droppes as moisture attracted through the porose and supple bladder becommeth a torrent of vrine which vapours gathering together in the veines of the earth for that purpose ordained of God breake forth of the hilles But according to the former doctrine these drops are rather euaporated and sweat out from those veines to sustaine and moisten the rootes of vegetables in the vpper parts of the earth As for the attraction of liquid ayre dewes and raines the earth hath her Systolen Diastolen her dilatation and constriction which wee call the breath in liuing creatures shee continually draweth in and sendeth out Liuing creatures also are not onely fedde by the roote of the stomach but by the ayre drawne in and sent forth by the breath which is temperature of the hearts heate nutritiue of the animall and vitall spirits and purgatiue of vnnaturall vapours As the humours haue their purgatiue passages so haue the spirits The eare is a purgatiue vessell as well as the instrument of hearing and so of the other senses To conclude which way soeuer this passage of Riuers is they returne from whence they came and such a circular motion is there of man and all humane things Therefore in this world there is no firme ground for man to build vpon But the securest man and the surest state shall be dissolued dispersed and brought to naught Wherefore let euery wise man build vpon the Rocke Iesus Christ and his worke shall remaine for euer Verse 8. All things
signifieth order Psal 110. 4. and Barar signifieth to chuse to purge to declare whereof commeth Berurim choyce men set vp in dignity namely Princes Rulers Gouernours Officers ordained of God for peaceable honest and happy life which abusing themselues and their places are to mans reason as but stronger and more subtile beasts preying vpon the weaker and more simple harmelesse Againe they may be translated thus that they might cleere or iustifie God and see that they themselues are beasts and therefore vanity it selfe euen out of measure vaine Lastly thus that God had purged them id est created them pure holy and righteous in his owne image in the beginning yet to see to in this state of degeneration or corruption they are in themselues as beasts accordingly as he saith Chap. 7. 31. God hath made man righteous but they haue sought out many inuentions and Psal 49. 20. Man that is in honour and vnderstandeth not is like the beasts that perish Which of these interpretations is the most genuine and naturall I leaue to euery mans iudgement Verse 19. For that which befalleth the sonnes of men befalleth beasts euen one thing befalleth them all as the one dyeth so dyeth the other yea they haue all one breath so that a man hath no preheminence aboue a beast for all is vanity THe apt coherence of these three verses following with the former intimate that the last interpretation is the most proper For they are a reason prouing the corruption vanity vilenesse and misery of proud man by comparing him to beasts whose frailety corruption or vanity is Gods iudgement vpon man In them may hee behold his sinne and his corporall punishments for sinne before his eyes if otherwise he be insensible which are the fore-runners and beginning of eternal torments and sencelesnesse is a iudgement of God vpon the reprobate This like condition of man and beast to carnall iudgement is set downe in these three verses which similitude or likenesse made the Epicures to thinke that the estate and condition of them both was all one and consequently that to eate drinke and play was the chiefe good or onely felicity of man For wee see by daily experience that man and beast are subiect to the like casualties and misfortunes how men vexe deuoure lye in waite insnare kill c. one another as beasts doe how they die as beasts doe hauing the same causes of corruption in them with beasts They haue the same breath whereby they liue the same spirit whereby they moue the same senses the same inward and outward members and in bodily shape many beasts come neere vnto him and he is subiect to deformities and all infirmities in his kinde as much and more then they So that in outward state hee hath no preheminence aboue the beast For he cannot longer vse the things of this World nor carry any thing away with him more then the beast doth The reason is because all is vanity Therefore there is no difference Verse 20. All goe vnto one place all are of the dust and all turne to dust againe A Commoration All goe to one place that is both men and beast are dissolued againe into their elements For God created all things of the dust and all turne to dust againe There is the same matter of man and beast Some thinke that beast was made of the earth and man of the dust of the earth to wit either of mire or else of the dust that lyeth on the sur-face of the earth But that is an idle contention For mire and dust and earth are all one and the same in essence or substance When the raine falleth on the earth it is mire when the Sunne extracteth the moisture out of it it is dust So that the whole earth is nothing but dust or mire whether you will Therefore man was not made of baser matter then beast as some say but rather of better For Adam signifieth red earth or red dust or red mire All is one without any difference And Solomon saith here all are of the dust or earth which by the figure Synecdoche signifieth all the elements whereof earth in earthly things is predominant and water in the creatures thereof No element is simple or pure but it hath a mixture of other elements also to be the Chaos or nurse of their sundry creatures which in their purity they could not be So that earthly things are most earth especially the more particular or simpler creatures as mettals stones trees c. Yet water ayre and fire also with which the element of earth is mixed By vertue of which mixture man and beast are made of the other elements as well as of the earth Verse 21. Who knoweth the spirit of man that goeth vpward and the spirit of a beast that goeth downe-ward to the earth A Continuance of the commoration figured by the preuention of an obiection thus There is great difference betweene man and beast For mans brutall nature and spirit is but the plasme or vessell of his soule which is not compound or mixed with it but onely vnited to it Therefore when this fraile vessell is broken or dissolued the immortall spirit or soule ascendeth to God that gaue it and the vessell againe is absumed into the elements whereof it was formed But the spirit of a beast is nothing but the quintessence the purest and prime of his body or his life which consisteth in the harmony or vnion of the elements and so not being another essence separable from the body it dyeth with the body Ans This is indeed the holy and diuine truth but now speaking of the worldly outward and miserable state of man as it appeareth to humaine senses and reason who can by any signe or token or skill of Anatomy find out any differing wayes of these spirits What man can shew me the ascending of mans spirit into heauen or the descending of the beasts spirit into the earth namely the dispersing thereof into the elements If a man say that the spirit of man ascends vpwards into the firmament how can he let me see that but if it doe then doth the beasts so also For the firmament is but the quintessence or prime of the elements as the spirit is of the body according to Plato And be it that by humaine reason a man may easily demonstrate the immortality of the soule as the learned heathen haue all done yet what is that to the outward worldly state of man liuing Man whiles hee is man and of man we onely speake not of spirits is no better then beast So that to conclude Seeing that it is with man as with beast there is no profit no contentment no rest no durable prosperity no happinesse at all in this cursed confused brutall world but all is vanity Verse 22. Wherefore I perceiue that there is nothing better then that a man should reioyce in his owne workes for that is his portion for who shall bring him
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
Sodomites that all men may see what horrible filth lyeth in the heart of euery man which God restraineth for the preseruation of man-kinde for his Elect sake otherwise the Diuell is come downe and rideth vpon mans appetite The appetite multiplyeth it selfe infinitely For of all the millions of the liuing among whom the World is diuided euery one hath an appetite of all which sheweth it selfe in the vehemency and extreamity of mens striuings and aspirings higher and higher one roaring waue or billow beating forward another to ouerflow the banks and to conuert all into sea if God had not limited their line within which euery man is bounded when hee hath inhiated striuen and done what he can His might shall neuer be to his moode For God hath set hill against dale and contrarily But what the appetite of him that hath but one acre of ground to liue on and but one wife is in the nature and kinde thereof without outward restraint or inward grace and indeed both plainely appeareth by these two examples which may serue for all Therefore all the labour of man is for his body and bodily state but the appetite is not filled Moreouer if the bodily appetite should be satisfied with meate drinke apparrell with the delights of the sonnes of men and pleasures of the eyes and that the personall appetite were also satisfied with honor and Soueraignty which happened neither to Alexander nor to Heliogabalus nor to any naturall man yet cannot the soule be satisfied with infinite worlds For the food of the soule is not the world but God in the world The excellent beauty of Gods wisedome shining forth in all things enamoureth the soule with the loue thereof And the more that a man knoweth the more he thirsteth and longeth for knowledge But this appetite is not filled for it worketh on an infinite obiect which cannot be comprehended nor contained in the soule at least while it worketh by earthly organes So that neither Alexander nor yet his Master Aristotle nor Plato Aristotles Master could be satissied herewith Their appetites could not be stanched Hee that goeth about it maketh God an Idoll because he limiteth the infinite But if he be comprehended of any creature in heauen or earth then is he limited I conclude though the appetite of the body should be filled yet the appetite of man could neuer be filled Then full contentment or felicity is not to be found in this world nor by this world and the appetite that will not be filled with a little shall neuer be filled howsoeuer men commonly deceiue themselues thinking that if they had but this or that they would set vp their rest Yea euen as Diues would haue set vp his rest if he had gotten but one drop of water to quench his feruent thirst The truth is the more fuell the fire hath the more hot it burneth But the spirit of Christ is the water that cooles this heate and quencheth this thirst his body and blood satisfieth this hunger When the appetite the attractiue retentiue digestiue powers worke on this foode the other becommeth an excretion or expulsion But againe though we enioy Christ and the kingdome of glory by faith yet so long as we are here in the flesh wee haue not the full possession thereof 1. Ioh. 3. 1. and therefore desire to be with him 2 Cor. 5. 1. 2. To conclude Neither the appetite of the brutish man nor of the animall or carnall man nor of the spirituall man is here filled And what shal fill the vegetable man or locomotiue tree which desireth not meat drinke cloathing women children buildings c. Eccle. 4. 8. And yet is there none end of his labour Men now a dayes grow as thinne as Oakes begin to grow and all is filled with brutes and vnprofitable vegetables Verse 8. For what hath the wise more then the foole What hath the poore that knoweth to walke before the liuing A Confirmation of his former proposition concerning the insufficiency and weakenesse of earthly things to satisfie the appetite in their vse figured by a prolepsis and that by a Communication What can the wise man doe more with these worldly things then the foole And what can the rich man in all his abundance doe more with it then the poore doth without it The Hebrew is thus What more excellent or better thing by them is to the wise man then to the foole and what other thing is to the poore then to him that knoweth to walke before the liuing Then to him that can put forth himselfe put himselfe in prease make a shew or crackling noise carry a good account for doing good vnto himselfe Psal 49. 18. This I thinke the Hebrew directly intendeth Neither the wise man by his wisedome nor the rich man by his power strength and skill to order them for the best can doe more with them then bring their bodies to the ground in the full period of their times But this the foole and the poore doe as well as they andwhen they are all in the graue what difference is there of their bones And if there were any what is of their dust If the rich and the wise can do no more with them then the poore and the foolish then is there no strength in riches to full contentation or felicity Verse 9. Better is the sight of the eyes then the wandring of the desire This is also vanity and vexation of spirit AN amplification of the former reason further figured by another prolepsis thus Seeing that God hath giuen the earth and worldly goods to men for the sustenance and pleasures of the body they are a blessing and tokens of his loue and the beholding of them with the eye affordeth some contentment and satisfieth the desire of the soule And although perfect happinesse consisteth not therein yet it is much better then a wandring desire which longeth after many things and wanteth necessaries which the body naturally calleth for and prouoketh a man to seeke for though he would neuer so much inforce himselfe to restfull contentation He that hath a good competency and sufficiencie to cheere his body with comfortable things and to liue in good account and credit among the better sort is of a more stayed desire and hath loy in himselfe aboue him that hath lesse and is alwayes wishing complaining crauing c. Ans Be it so yet in these things that he possesseth there is vanity and vexation of spirit There is no soundnesse but rottennesse Misery may be mitigated but it can neuer be cured Verse 10. That which hath beene is named already and it is knowne that it is man neither may he contend with him that is mightier than hee A Confirmation of his iudgement or censure deliuered in his former briefe answere This is also vanity c. by two arguments The former whereof is drawne from the notation of mans name That which hath beene whatsoeuer it is for outward respects is already named
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
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