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
suffer their shippe sometimes to seeke a new master and thâ—â—â—â— the escape of their liues a precious merchandize as the Mariners did in Pauls voyage Verse 7. A time to rent and a time to sow a time to keepe silence and a time to speake SIxtly there is an opportunity to rent old garments when they are worne to be put to other vses If they be rent before they be worne that is vnprofitable if they be worne too long that is in-decent and occasioneth contempt and I know not what euill conceit of a man in the mindes of men as the sonne of Sirach saith The apparell countenance and gesture declare what a man is Contrarily there is a time to sow garments both for necessity and comelinesse But the superfluity of sowing bringeth pouerty and discouereth shame For God blesseth his owne ordinances and prospereth his owne opportunities But there is no time ordained of God in his will and ordinance for the inuenting and bringing in of strange fashions That is an opportunity taken by the permission of God from the Diuell Furthermore though there is necessary and continual vse of speech yet it is limited and confined to fit opportunity else is it foolish babling displeasing and harsh to the eares of God and man Therefore saith Solomon Prou. 25. 11. A word fitly spoken is like apples of gold in pictures of siluer id est most acceptable profitable comfortable amiable beautifull Also Chap. 15. 23. Ioy commeth to a man by the answer of his mouth and how good is a word in due season Hee that obserueth not opportunity of speech doth oft times depriue himselfe of many good things and inwrappeth himselfe in many miseries also Further Solomon saith Prou. 16. 1. The preparations of the heart in man and the answer of the tongue is from the Lord Contrarily there is a time to keepe silence To be silent in season is as great a vertue as to speake in due time For he that is defectiue in the one is so in the other Wee most commonly offend in speaking namely in our owne causes but in speaking on Gods behalfe and our neighbours we are commonly mute enough yea possest with a dumbe spirit But of good speech and silence God giueth opportunity and season Our tongues are the keyes of God to open and shut the doores of our lippes and our hearts are or should be Gods treasury Therefore our Sauiour Christ saith A good man out of the treasure of his heart bringeth out good things And out of the abundance of the heart the mouth speaketh Dauid saith Psalme 116. 10. I beleeued therefore I spake Paul saith We speake wisedome among them that are perfect 1 Cor. 2. Dauid said Awake my glory meaning his tongue Christ was the word of the Father so must the beleeuer be the word of Christ Verse 8 A time to loue and a time to hate a time of warre and a time of peace SEauenthly there is a time to loue as there is a time to speake and this opportunity of loue is as commonly offered of God Loue or true friendship is the bond of humaine society By the bond of loue all the members of the body are knit together into one head It is the sinewes of the Church and common-wealth Where loue faileth all tendeth to dissolution God is all loue the Diuell hath knowledge and faith but hee hath no loue at all Therefore the vertue and power of opportunities in getting making keeping and vsing friends is excellent and necessary Contrarily there is a time to hate to know our enemies to confront and contend with them to beware and auoid them to encounter and flie away yea also to make good vse to our selues of the wrongs that are offered vs. For howsoeuer a man ordereth his life and behaueth himselfe in all things loue and hatred concord and discord good will and enuie shall sift and tosse all affaires For the vncleane spirit mingleth himselfe in all things to make confusion and to bring destruction Therefore saith Solomon Prou. 28. 4. They that forsake the Law praise the wicked but they that keepe the Law contend with them The wicked are whelpes of the same littour therefore are they affectioned one towards another and praise one another Rom. 1. 31. Nam 16. 41. They grace sinne in others to couer their owne blemishes and to preuent reproach and controulement of their euill dealings and behauiour but the man of conscience that feareth God will discountenance discourage and dispraise them resist and oppose them and striue for the truth vnto death Hence it is that Dauid saith I hate them that hate thee and earnestly contend with them that rise vp against thee Ob. Christ saith Math. 5. 39. Resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also Ans Resistance is either a lawfull and harmelesse auoiding of euill or else a retaliation or rendering of like for like wrong for wrong reuenge for reuenge and that is forbidden Leuit. 19. 17. 18. Yea wee ought so to be possest with the spirit of patience bounty and goodnesse as to suffer a new wrong rather then to reuenge an old through hatred and ill will To this purpose Paul saith Rom. 12. 17. Recompence to no man euill for euill which is to be ouercome of euill verse 21. but ouercome euill with goodnesse darkenesse with light corruption with grace if it be possible haue peace with all men How is that Auenge not verse 19. but if thine enemy hunger giue him meate and if he thirst giue him drinke so shalt thou heape coales of fire vpon his head to wit either winne him with thy benefits or his owne conscience shall witnesse against him that the fire of Gods wrath hangeth ouer his head who will not suffer wickednesse to goe vnpunished Which terrour of his conscience thou must not desire nor reioyce at in way of reuenge or for ease of thine owne stomacke least God turne his wrath from him vnto thee but rather pitty him yet so as God might haue the glory Therefore by turning of the cheeke is not meant that a man should make himselfe a prey to contentious men malapert and violent persons and a voluntary obiect of their cruell contempt but to be of such moderation and equity as to pacifie and winne them with sufferance goodnesse kindnesse or what good meanes sanctified reason can deuise not to be incensed with hatred to oppose and wracke them and so be ouercome of Sathan by these his instruments both to bring the Gospell into slander hatred to fall into the same condemnation with them Wherefore we are to pray for the conuersion of them and Gods protection of vs not to contend with them in their kind that by the vertues of the spirit appearing forth in vs the corruption of nature malice of Satan in them may be by their owne consciences condemned But all this infringeth not the law of nature which is
to see what shall be after him A Conclusion of the right consideration regard and vse of worldly things inferred as before ver 12. And Chap. 2. 24. Seeing that there is nothing but vanity and miserie I perceiued that it was but vanity and folly to seeke for any happinesse in any worldly state And that it was the point of true and solide wisdome for a man to reioyce his heart in the honest getting comfortable vsing and prudent disposing of things put into his hand by the prouidence of God while it is his euen in his hands For this is a mans portion yea all the good that can be found in them and by them For who can bring a man to see what shall be after him Chap. 2. 18. 19. The knowledge of after-times belongeth to God onely and when we are gone then is all out of our hands and none of ours but left to Gods disposing which how God vseth and bestoweth or what good is done therewith is no thankes no reward to vs. Therefore it is but folly for a man to depriue himselfe of the benefit of his workes and to disquiet his heart and minde in vaine with prouiding and plotting for after-times namely for his posterity whereof hee hath no certainty What greater folly is there then for a man to torment his body vexe his spirit torture his conscience lose his soule for those that come after him which either shall be wrested from their goods or die presently after him or wastfully spend them working out their damnation in the prodigall spending as he did in the couetous getting But if they doe enioy them and doe good with them yet is that nothing to him that is now in torment For it is not by vertue of the goods gotten and left by him but of Gods grace and that doth good as well without those goods as with them For it is not how much we doe but how well not what but what God accepteth For all is his owne wee can doe nothing for him nor giue any thing to him CHAPTER IIII. Verse 1. So I returned and considered all the oppressions that are done vnder the Sunne and behold the teares of such as were oppressed and they had no Comforter and on the side of their oppressours there was power but they had no Comforter A Second example of corruption in ciuill state is of the oppressed This is the second example of vanities obserued in outward things such things as outwardly come to a man These words haue dependance on verse 16. chap. 3. There he shewed how vanity was increased by corruption in place of Iudgement and Iustice here hee sheweth how vanity is increased by manifold oppressions euery where whereby almost euery man of wit and wealth oppresseth treadeth on insnareth and vexeth the inferiour and weaker after the manner of beasts And behold A graphicall or liuely description of oppressions in all ages and among all sorts of men continuall and common They are described First by the greatnesse thereof They are such as caused not onely griefe and complaining but also teares Secondly they are amplyfied by their want of remedy the incompassionatenesse of people which is the sinne of Sodome They had no Comforter There was none to deliuer them none to take their parts none to counsell them but euery one rather treading on him that falleth after the manner of brute beasts Thirdly by the persons oppressing which were men of authority and power that had the law in their owne hands Fourthly by the incompassionatenes of other great men which were mercilesse cruell and hard-hearted aboue the common sort of rude people as Ierem. 5. 26. 27. 28. complaineth Which persons though they were able to remedy wrongs yet they rather approued the same as Herod did Pilates and Pilate in some sort did the Priests and Pharises So farre were they from affording any comfort to the distressed The whole verse laboureth of a gradation Verse 2. Wherefore I praised the dead which are already dead more then the liuing which are yet aliue Verse 3. Yea better is be then both they which hath not yet been who hath not seene the euill worke that is done vnder the Sun AN amplification He amplifieth these grieuous euils both of the oppressours and the oppressed by a comparison from the Lesse to the Greater They that are dead hauing left their wiues and children lands and goods behind them which is a great cause of mourning and teares as contrarily life is ioy are notwithstanding more happy then these that are liuing and inioy the priuiledges of life This comparison is figured by a Râ—uâ—cation whereby he recalleth backe the former comparison as not sufficient to illustrate the vanities and miseries of life and bringeth in another more fit to expresse the greatnesse thereof Yea rather the condition of him that is not yet borne is better then they both because he hath not felt nor seene the calamities of the world Better it is not to be at all then to be in misery What profit then hath a man of all the labour that he taketh vnder the Sunne Mundus est inuolucrum â—iue Chaos miseriarum Verse 4. Againe I considered all trauell and euery right worke that for this a man is enuyed of his neighbour this is also vanity and vexation of spirit A Third example of vanities outwardly incident to man is enuy not actiue but passiue By enuy also is vanity greatly increased I considered all the honest and moderate labour of him that rightly earned his liuing without couetousnesse and wrong who depriued not his soule of comfort by hoarding them vp but reioyced in the work of his hands and extended the fruits of his labours to others also But euen this man was enuyed of his neighbour because he was good and did good Yea euen they that were pertakers of the benefit of his labours with him reioyced at his fall Wherefore did Cain hate his brother euen because his brothers deeds were good and his owne euill Wherefore should Labans house enuy Iacob through whose faithfulnes all things prospered well with them yet so it was and is Wherfore doth the righteous man make himselfe a prey Isa 59. 15. Because he speaketh the truth and departeth from euill Why did the sonnes of Iacob enuy their brother Ioseph because their father loued him What occasioned Ismael to mocke Isaac Gen. 21. 9. Euen because God had blessed him And Amos saith Chap. 5. 10. Hee that rebuketh in the gate is hated and he is abhorred that speaketh vprightly Why was our Sauiour Christ hated persecuted crucified because he was true holy righteous the holy one and the iust Because hee was good and his goodnesse extended wholly to others For in the world he had no prerogatiues of the world all was theirs and their childrens he tooke nothing but gaue himselfe for them he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of loue and fauour to man whatsoeuer he was it was for mans
good Yet in this he could not be pardoned but must be put to shame and contempt with the greatest malefactors All this argueth the great vanity of this life Verse 5. The foole foldeth his hands together and eateth his owne flesh Verse 6. Better is an handfull with quietnesse then both the hands full with trauell and vexation of spirit THese vanities or euils hereafter following proceed from a mans selfe from within him whereof there be three examples following in this Chapter to wit of the sloathsull the niggard and the will-full which heape miseries vpon themselues by their owne folly The first example is of sloathfulnesse whereby much vanity is increased whereof much wickednesse and misery proceedeth The sluggard is graphically depeinted forth by an hypotiposis or liuely description by his generall and effects in this verse The foole The idle person is first described by his generall he is a foole or wicked person one of that ranke that wanteth wisedome and vnderstanding For he despiseth the decree and ordinance of God Gen. 3. 19. In the sweat of thy face shalt thou get thy liuing Againe he bringeth himselfe into contempt base account and hatred by wilfull pouerty Moreouer he bringeth himselfe into bondage and slauery when he is inforst to run into debt and to submit himselfe to the vices and euill dispositions whatsoeuer they â—e of other men to please them for reliefe and so to be the seruant of other mens corruptions a sonne of Belial Finally he setteth open the gap to infinite euils very hardly to be auoyded as lying dissembling flattering humouring grudging enuying stealing robbing murthering imprisonment c. The foole foldeth his hands together Secondly he is described by his deedes or gestures which are priuatiues or prauatiues rather signifying not any labour or preparation to labour but a preparation to more rest and ease which is a priuation of labour Hee foldeth his hands Hee sitteth or lyeth now stretching now enwrapping his armes one within another now yawning to ease himselfe a little when through want of motion the blood drawing more inwardly thickneth leauing the outward limmes more riged and stiffe and setleth about the heart Now he hangeth the chin into the bosome because his lazinesse wil not rouze vp his dull spirits and disperse his cold and clottered bloud Now hee looketh vpward gaping with open mouth because he will not stretch a little the sinewes of his throate and chapps as a man doth that looketh vpwards with his lippes shut therefore this idle foole draweth his breath in at his mouth most commonly for the rheume ascending into his head for want of moderate exercise and discending into his nose hindereth the easie passage of his breath that hee cannot so fully enioy his pleasant sleepe And for recreation sake when he is weary with sleeping on the one side he turneth on the other as the gate doth on the hookes Prou. 26. 14. Againe He foldeth his hands together As others vnfold their hands armes knees to labour so he infoldeth or crudleth his limbes together to sleepe as euery kinde of creature doth Working and walking doe most exercise the body standing lesse leaning lesse then that sitting lesse and lying lesse then that but the infolding of the members giue greatest rest and security For then the blood is kept more temperate hee coucheth in a lesse roome and is sooner vp if any euill outwardly assaile him In heat the sluggard displayeth abroad his limbes in cold he gathereth them on an heape These drowsie fooles liue by instinct of corrupt nature like beasts As for prodigall stirring liuely and witty fooles they more resemble the Diuell They are not snailes but waspes and hornets They are idle also for either they liue in no profession or calling or else take no paines in their profession And of them is this text also vnderstood And eateth vp his owne flesh What other euils soeuer hee may auoide yet this is a sure punishment laid on sluggishnesse that it pineth and consumeth the body as it wasteth the outward state For by labour must a man liue therefore by idlenesse shall he destroy himselfe For idlenesse is a cause of many diseases when the dregges of the humours are not moued nor superfluities evaporated by agitation and sweat Drowsinesse breedeth drossinesse and vaine pleasures which is another kinde of idlenesse bringeth pouerty and paine Againe he eateth vp his owne flesh with griefe enuie couetousnesse Griefe flayeth him Prou. 21. 25. Enuie and couetousnesse consume the flesh and drye the bones Many sluggards are couetous and greedy yet proud and idle enuying the plenty of those that labour and speake euill of them There are abundance of such like now a dayes Verse 6. Better is an handfull with quietnesse c. Thirdly the sluggard is here described by his inward effects or vaine imaginations of his foolish heart destitute of iudgement vttered by the tongue whereby he excuseth maintaineth and confirmeth himselfe in his idlenesse For a foole wanteth not his reasons yea the sluggard is wiser in his owne conceit then seauen men that can render a reason Prou. 26. 16. But his reasons are grounded on his lust and according to his lust for that is his law Better it is to haue an handfull with quietnesse then both hands full with trauell vexation of spirit As if he should say it is better for a man to content himselfe with a little with rest then to toyle himselfe as the drudge doth carking and caring night and day hee cannot tell for whom What should a man doe but eate and drinke and play and be merry and take his naturall rest A man cannot tell how long hee shall liue wherefore then should hee make a beast of himselfe He were as good spend his goods himselfe as let another spend them A man may labour all his life to gather goods for his children and they may hap to be rather the worse then better for them For as he hath freed them from care to get them so will they but care how to waste them Againe he that striueth to be rich shall be intangled in manifold businesses troubles suits and be disquieted with a multitude of seruants and labourers which will spend it as fast as they get it Moreouer he that hath much is but a prey to theeues robbers and catch-poles so that vnlesse hee looke well and warily to himselfe hee shall be insnared one way or other and be hated and enuyed Now for a man to liue and lie continually thus at defence is a great vexation and better were it that his goods were farre enough then to liue in continuall feare and drudgery Therefore I hold it a wiser course for a man to take his ease and pleasure to be content with a little let the World runne which way it will The sluggard seemes to haue many good speeches oft times but they proceede from an euill heart and tend to an euill end Therefore they are but foolishnesse
furiousnesse The Hebrew word Ketzeph properly signifieth such anger as causeth foaming and froathing as the tumultuous waters tossed with the winde As if he should say He is full of madnesse or beastly fury For such men commonly are angry against God to which Sathan would haue tempted Iob. They curse the Diuell and all ill lucke they storme against the creatures themselues and enuie other men Neither doth he speake of those men onely that are thus impatient in losses but of all men which bewray such infirmities in like case though not in such measure and desperation as the wicked doe which once hauing riches trusted not in God but in riches Verse 18. Behold that which I haue seene it is good and comely for one to eate and to drinke and to enioy the good of all his labour that he taketh vnder the Sunne all the dayes of his life which God giueth him for it is his portion A Proposition of Solomons iudgement vpon consideration of these vanities of the true and right vse of all worldly things confirmed by the testimony of his owne obseruation and experience Behold that which I haue seene Behold a preface to stirre vp attention consideration and remembrance of his instruction That which I haue seene The testimony It is agood which is comely for one to eate to drink c. the proposition This is the onely good that is to be found in them bodily sustenance and personall maintenance This Good is amplified by the adiunct comelinesse This ioyfull and comfortable vse of honest labour is agreeable to the nature of man who differeth from a beast And carnall reason teacheth that all things are made for man that man might reioyce with man in the comfortable vse thereof Againe it is agreeable to the person of man who is the image of God indued with a reasonable soule which is not made for his body as the Epicure dreameth nor the body for goods as the niggard slumbereth but contrarily Matth. 6. 31. Take no thought for meate drinke cloathing For the body is not for raiment nor the life for meate but contrarily Verse 25. Clothing is for the body meate is for the life and the life is for the kingdome of God verse 33. Seeing that these things are for the reparation sustenance and maintenance of mans body which is the house and vessell of the soule it is a comely thing that this vessell or house be accordingly maintained For that is the onely end and vse thereof As man is the most excellent creature and image of God so let him not make himselfe a beast and seruant to the creatures but maintaine the dignity of his person But yet let him not turne his person into an Idoll as it is now common For that is his portion A confirmation by a reason drawne from the end and vse of earthly things They are giuen him of God for that purpose euen to conuert them to that vse onely for no other good is in them no further matter can be wrought or attained to by them Therefore herein let him rest himselfe contented and to this end limit his desires and indeauours Verse 19. Euery man also to whom God hath giuen riches and wealth and hath giuen him power to eate thereof and to take his portion and to reioyce in his labour this is the gift of God AN amplification of the proposition by the efficient cause in the last words This is the gift of God For a man to labour moderately for riches and by Gods blessing of his labour to attaine to riches wealth and also to haue power to vse the same for the comfort of his body in eating drinking apparell building for the comfort also education of his children and family accordingly as God hath bestowed on him and to reioyce herein also without greedy desire of more or faithlesse feare of losing that which is present All this is the gift of God For vnlesse God that giueth power to get wealth giue also grace to vse wealth aright hee shall liue beside his wealth yea liue in pouerty and die in misery Verse 20. For he shall not much remember the dayes â—f his life because God answereth him in the ioy of his heart AN amplification of the proposition by the effect namely of the right vse of riches He shall not much remember c. that is neither shall the time past be grieuous vnto him through the conscience of his couetous getting omission of euery good duty or through the feeling of paines aches diseases gotten in times past with lifts burdens fasting watching c. Neither shall the time present nor the time to come be grieuous through feare of want or losse or through doubting of Gods prouidence for him and his posterity or through feare of death it selfe sommoning him to his reckoning And why Because God answereth him in the ioy of his heart A confirmation by the cause As God hath giuen him power to gather riches and wealth so he is answerable to his honest and conscionable labours and trauaile with another power gift or grace namely ioy of heart comfort and hearty ioy in the vse thereof to his owne good his neighbours good and Gods glory CHAPTER VI. Verse 1. There is an euill which I haue seene vnder the Sunne and it is common among men AN illustration of the comfortable vse of riches which is the gift of God by the contrary vnprofitablenesse vanity or abuse therof in those that want this grace or rather by the abusing of themselues their soules and bodies in withholding the vse thereof from both Which thing is a plague and curse of God vpon sinners that seeke not his kingdome and the righteousnesse thereof but trusting in themselues and their goods ayme at a full and firme estate voyde of care and feare or else of plaine and excessiue pride hoard vp their riches for the aduancement of their posterity Of which purpose also God defeateth them by translating their goods to strangers And this is a great calamity and woefull misery This hee toucheth to the end of verse 6. This first verse containeth the generall proposition of this vnprofitablenesse and vanity of riches which increaseth the misery of man that seeketh for a felicitie in them not in God There is an euill which I haue seene vnder the Sunne and it is common among men This vnprofitable vanity iâ— declared in this verse 1. By the Generall an euill 2. Confirmed by testimony Which I haue seene vnder the Sunne 3. Amplified by the adiunct and it is common among men This knowne euill whereof there is great complaint euery where is common among men and peculiar or proper to men For beasts are not subiect to this euill disease but men onely who in this respect among other are worse and more miserable then beasts And it is indeed our peculiar plague of God vpon the distrustfull faithlesse vncharitable niggard who as he neither loueth God nor his neighbour
the body of a common wealth is as it were a mixture of all kindes or a Choas from whence euery spirit may gather matter of edification and corruption As the frame of his heart is so may he adapt matter of perfection or destruction But the wise heart vseth all things and turneth all things to the best But the heart of fooles is in the house of mirth An illustration of the former by the contrarie This heart is of a contrarie sappe of contrarie affection and disposition and as inwardly so outwardly contrarie Such soyles it loueth and such fotures as are agreeable to his kinde so doth euery beast euery weed euery plant Such lips such lettuce And wilde things accord not well with the tame And though they be tamed yet are they troublesome The spirit of policie curbeth and driueth the snaile into her shell but the spirit of God renueth The foole seeketh for nourishments of his follie such counsels such bookes such hearing examples and companies and ripeneth his follie The foole is but a body and his soule is but as saâ—t to keepe it aliue His sappe is bitter his fruits are no better If he be among the wise and heare the words of the wise the best things he reiecteth light is not comprehended of darkenesse other things he misconstrueth and conuerts into follie If hee heare or see infirmitie or vaniâ—ie that he browzeth on and catcheth vp as a sweet bit Pro. 15. 24. The mouth of the foolish is fed with foolishnesse and so is his eare The dainty tooth desireth delicates so doth the foole all things that may feed his beastly lusts Therefore let the wise be wary for giuing offence and abstaine from appearances of euill else will the foole by occasion of his follie runne mad Therefore saith Solomon answere a foole according to his foolishnesse and answere not a foole according to his foolishnesse Let thine answere curbe not cherish his follie Verse 5. It is better to heare the rebuke of the wise than for a man to heare the song of fooles THe fourth meanes of mortification which is the way to true felicity is the rebuke of the wise that is to say it is better for a man to submit himselfe to the admonitions and wholsome reproofes of the wise then to be praised and flattered of fooles Wisedome saith to the simple Pro. 1. 23. Turne you at my correction you that haue erred from the way of truth and prodigally wasted your selues But the foolish despise her counsels her admonitions her corrections the stubborne foole will abide no touch verse 25. The wise man will loue him that reproueth him but the foole is prouoked to wrath The wise childe is better than the old King that will not be admonished Dauid desired rather to be smitten of the righteous than to eate such things as please the wicked because the rebukes of the wise are as pretious balmes Better it is to be rebuked of the wise for a mans errors than to be praised of the wicked for pleasing their humours Than for a man to heare the song of fooles An illustration of the former by the contrarie The ieasting merrie conceits and flesh-pleasing talke of the vngodly corrupteth the mindes of the hearers and stealeth sober thoughts out of their hearts to settle them on their dregges at least for the present and is a meanes to quicken and reuiue those head-supprest reliques of concupiscence that are mortified in them as the fire reuiueth the snake that is almost dead with cold The foole footheth and flattereth a man in euill and to euill He extenuateth and vilifieth euery grace of God he excuseth madnesse and imbraceth follie which is ciuill wickednesse Yet he hath many good words and sheweth wit but all is to clothe vertue with the contemptible rags of vice and to clothe vice with the robes of vertue His good words are but as the scripture in the Deuils mouth Mat. 4. 6. he defileth them but they purifie not him Therefore whether a foole be merrie or sober angry or pleased hee is grieuous to the wise but the wise sheweth wisedome in both His words are seasoned with salt Hee is gracious and louely Verse 6. For as the crackling of thornes vnder a pet so is the laughter of the foole this also is vanitie A Reason of the comparison why that the rebuke of the wise is better than the song of fooles It is illustrated by a similitude of thornes crackling vnder a pot Euen as thornes vnder a pot make a loud noise and flash forth into a great flame but the noise suddenly ceaseth and the flame is presently quenched so vaine-glorious fooles and epicurish fooles enemies to sober wisedome and grace make a pompous shew for the time drawing all mouthes and eares and eyes after them as though they were the onely happie ones but it is but a noise and flash of vanitie Moreouer as the crackling of thornes is a vaine sound offensiue and harsh to the eare and of no regard so is the laughter of a foole laughing at his owne wicked fantasies grieuing the wise with his turbulent noise The sequele or collection concerning vanitie is this if rebukes and checks be better than mirth and pleasant companions and delicious and voluptuous life then is that pleasurable kinde of life but vaine c Verse 7. Surely oppression maketh a wise man mad and a gift destroyeth the heart A Third rule or remedy whereby a man is armed against the miseries or vanities of this life is patience Patience is a voluntary continuall sustaining bearing of euils and euill men the more freely to shew bring forth the fruits of the spirit for the comfort of our owne hearts and the increase of our assurance and for the conuersion of the wicked our enemies For in contending with the wicked in their kinde otherwise the righteous contendeth with them and reuenging of our wrongs wee shall obscure the graces of God and fall into the same mischiefe and condemnation with them which thing the enemies of grace desire This remedy is set downe in the foure next verses The Analysis whereof I take to be this Patience is first illustrated by a comparison of the contrary to wit impatience expressed by the fountaine or cause thereof pride of heart verse 8. Impatience is described first by the effects verse 7. Secondly by the euent verse 8. Moreouer patience is amplified by a dehortation verse 9. and figured by a prolâ—psis verse 10. This verse then is a description of impatience or the proud spirit by the effects thereof oppression and peruerting of the Law Oppression standeth in racking wronging reuenging Surely oppression maketh a wise man mad As a mad man is without the vse of reason being violently carried with a corrupt humour saying and doing nothing from any ground of good vnderstanding but according to the multitude of broken and confused phantasmes caused by the distemper of blood euen so the wise being carried with
grindeth a man and his estate all to powder Secondly her subtile deuices are compared to snares nets As the fowler and fisher are skilfull to catch fowles fishes by their snares and nets which otherwise are out of mans power and reach so the harlot by her wilie deuises insnareth the wise by inflaming lust in them which blindeth their vnderstandings bringeth their soules in the end into the bondage of the body the Harlot and the Deuil How she maketh and setteth her snares and nets Solomon depainteth out by an hypotyposis or liuely description Pro. 7. 10. to the end Her bates or songs are pleasant witty and sugred words Pro. 5. 3. The lips of a strange woman droppe as an home combe and her mouth is smoother than oyle She is subtle both by words and gestures to kindle lust to enamour and rauish the simple with the loue of her she maketh her selfe a beautifull and precious Iewelin his eyes she transformeth her selfe to delude the sences like a lugler draweth the imagination after her shewes to make him phantasticate on her as an angell whereupon she seemeth to be an angell in his deluded eyes when she is indeed but an Empusa Lamia Strix a beastly whore to be put to grinde in the house of correction acommon pocky Iade And her hands are as bands After that she hath once entangled their affections she then bindeth them as prisoners are bound as Delilah did Sampson and leadeth them to hell She in effect saith as Delilah did The Philistims be vpon thee Sampson death and destruction be vpon thee my sweet heart Prou. 7. 27. Her house is the way to hell going downe to the chambers of death She kisseth shee imbraceth the foole in her armes she ioyneth hand in hand she dallieth she mingleth now and then a discord with her lasciuious concords to whet the affections but her armes are ropes wherewith the gentle louing beast is bound for the slaughter and the feete of the spider inwrapping the bee or flie in her copwebs Yet are these simple ones strongest and the wisest also in their owne conceits and so are they led as an Oxe to the slaughter and as a foole to the stocks Prou. 7. 22. This of the illustration Who so pleaseth God shall escape from her Here he amplifieth her deuillish subtilties by the power and force thereof in the persons tempted First negatiuely onely he that feareth God as did Ioseph shall escape from her or he that is good before God in his election being taken by her shall escape from her though he be through humane frailtie for a time deluded by her For the elect may fall but neither wholly nor finally The seede of grace shall be of force in the end to ouer-power her force Secondly affirmatiuely but the sinner shall be taken by her He whom God hath forsaken shall be surely taken by her he shall neuer be able to ouercome the strength of her temptations but giue place to his fleshly lusts prouoked and inflamed by her For she is the rod of Gods indignation vpon the sinner and her house is the wide gate and broad way that leadeth to hell Verse 27. Behold this haue I found saith the Preaecher counting one by one to finde out the accompt Verse 28. Which yet my soule seeketh but I finde not one man among a thousand haue I found but a woman among all those haue I not found A Confirmation of the infinitenesse of the harlots wicked subtilties and the fooles madnesse by the impossibility of finding it out Behold A note of a wonder of attention and serious consideration of vehement asseueration and of sensible proofe For a man will beleeue what hee seeth or else nothing behold consider thinke well of it see in your owne experience if it be not true This haue I found counting one by one to finde out the accompt That is to say weighing one thing after another or diligently searching out by discourse and obseruation all the subtilties and deuices of the harlot and the mischiefes that insue thereof Which yet my soule seeketh I still desire to finde out her turning of deuices her innumerable plots and fetches her blindings her variable trans-forming of her selfe to worke vpon the affections as the Musitian turneth his instrument to what tune he pleaseth But I find not That is there is none end of her wickednes Shee is thespawne and fountaine of all manner of euils For euery word and gesture is a world of deceits Her apparrell and euery part theseof her motion countenances lookes glaunces frownes flickerings are innumerable Shee fils the mind full of fancies configurateth them as she list like a deuill She stirreth vp the flesh into rebellion against the spirit like a deuill Omnia spirant delos Her fingers are snakes her words drops of poyson she weepeth with the crocodile louingly and compassionately her eyes streame out the venime of the cokatrice she hath Hyaenaes voyce and deuoureth as Leuiathan For she bringeth the foole into a paradise of pleasure but his out-gate at the last is the stocks pocks gallowes hell Saith the Preacher A confirmation of the truth of this discourse and obseruation concerning the infinite wickednesse of these subtle fooles made fooles by the testimony of the person searching discoursing obseruing The Preacher a man of age and experience and exercised all his life in the studies of wisedome and knowledge of all things good and euill One man of a thousand haue I found q. d. there is a possibility to find out the subtle deuices and turnings of men that are wise and wil-full in euill though they giue themselues ouer to delude ensnare For there is some curbe of reason some small remorse whereby their wayes are something more plaine they all deuiate not altogether from the principles of humanity into diabolicall falshood cruelty and shamelesnesse and so some few of them may be found out and comprehended But a woman among all those haue I not found there is not one of these witty wicked harlots can be found out i. their infinite wayes and deuillish deuices to deceiue circumuent ensnare yea and to spoyle by subtlety and cruelty is not to be comprehended by the reason of man because the wicked woman is reasonlesse remorselesse sencelesse dead in sinne her proceedings and sudden enterprises are vnnaturall and voide of all reason her spirit is buried and extinguished in her lusts and so hath Sathan more power ouer her and more powerfully worketh by her Therefore her strange deuices deceits pleasing allurements yea and her cruelties also are like the deuils Though Ahab had sold himselfe to commit wickednesse and was euen sicke of his couetous desire yet such a wicked and sudden plot whereby to obtaine his desire neuer entred into his minde or if into his minde yet not into his heart to act it without further prouocation as that of Iezabels in murthering innocent Naboth Verse 29. Loe this onely haue I found that
of men so much differing as light from darkenesse heauen from hell there should be made no difference in the dispensation of worldly things as though there were neither wisdome nor iustice in the world but plaine chance and blinde fortune seruing all alike Yea also the heart of the sonnes of men is full of euill c. A continuation of the comparison figured by a Climax or gradation As it is a most vaine and grieuous thing that the same euent should be to all men so doth this aggrauate their miserie that the hearts of men all the time of their life are full of griefe sorrow wrath enuy angu sh â—eare despaire euen a lumpe of miseries vexing and tormenting the whole body and breaking forth into incurable madnesses and follies to the disquieting and vexing one of another and then after all to be buried and roâ—te in the earth and to consume iâ—tâ— slime and dust as though they neuer were or had any being in the world This is a thing most vaine and grieuous to bee thought that of a vaine life there should be a more vaine end yea that life and death should be nothing but a crackling nothing sodainely vanishing Vers 4. For to him that is ioyned to all the liuing there is hope for a liuing Dogge is better then a dead Lion A Reason why that death augmenteth this grieuous vanitie For to him that is ioyned to all the liuing c. The Hebrew is Ki mi a sher jebuchar quia vter sit qui eligatur First because whether of them he be that is chosen that is to say whether the iust or the vniust he that maketh conscience of his wayes or he that liueth in his lusts be approued of thee whose wayes and maner of life thou best likest and most followest when he is dead there is an end of all and vse of all both good and euill But to him that is yet remayning amongst the liuing there is euer still some pleasing hope and delightfull expectation of better things to the contentation of a mans minde As he hath a present fruition of good things so hath hee still an hope of more and if of euill things as crosses and troubles dabit Deus his quoque finem they shall haue an end and the remembrance of euills past shall affect the minde in time to come I know not with what delight The remembrance and relation of things past euen of troubles and dangers delight the aged as a desire of hearing seeing and looking into the world tickleth the young that are vnexperienced For the world promiseth to the young man great matters it putteth them in great and proude hopes but it performeth I know not what â—t beateth him home that will needes rauen and range He therefore that hath euaded out of many dangers and euills is better then he that knoweth not the difference Therefore to the liuing there is still a feeding hope of a better condition in this inexhaust treasure-house of the variable world replenished with innumerable blessings and benefits of all sorts For a liuing Dogge is better than a dead Lion The former speach is figured heere by a prouerbiall sentence He that is but poore and of meane estate is better then the man of authoritie strength wealth and honour that is dead who hath lost the societie of the liuing the good things and pleasures of this life whatsoeuer they be or howsoeuer mixed and is cut off from all hopes and ioyfull complacence in the fruition of things desired Verse 5. For the liuing know that they shall die but the dead know not any thing neither haue they any more a reward for the memorie of them is forgotten A Reason why that the poore man liuing is better then the corpse of the noble For the liuing know that they shall die They know that they cannot alwayes liue here but while they liue they enioy the blessings of God here which all men do desire and in hope and possibilitie the poore man yet liuing enioyeth all things For God sheweth forth many examples of exalting and humbling that the meanest may hope and the greatest may feare For they rise and fall by him not by themselues The carelesse oft times attaineth to great wealth and the wrestling niggard commeth to pouertie but neither of them can describe how Likewise the remembrance of death doth put them in mind of their end and their account to refraine from euill and to prepare themselues to die in ioy and comfort by purging their hearts and consciences more and more through daily renouation of faith and repentance For which cause a man at the point of death desireth to liue but one houre longer thinking himselfe for that better then him that is dead alreadie the lifting vp of his heart and hands once more giueth great contentment to him and if after that he is dead in the iudgement of his friends he reuiue againe but to looke vp on them and to speake two or three words it giueth them wonderfull satisfaction But the dead is depriued of all There is no knowledge of any thing in the graue no more hope no repentance Neither haue they any more a reward They can adde nothing further to themselues in any respect neither can any good thing more be hoped for being cut off from all possibilities Againe as the time of labour is here so is the meanes of reward here as he here worketh so shall his reward be increased as he soweth so shall he reape in this world and in the world to come For the memorie of them is forgotten Whatsoeuer they haue said and done here though they haue striuen to draw all eyes and eares after them alone yet now is there not any thought of them but they are as though they had neuer bene borne into the world in respect of the liuing Both their future hopes and their glorie past is vanished away as smoake in the aire as the bodie into dust and dust into the winde which disperseth it all ouer the earth and the waters Verse 6. Also their loue and their hatred and their enuie is nâ—w perished neither haue they any more a portion for euer in any thing that is vnder the Sunne AN amplification by an enumeration of some particulars Also their loue and their hatred c. These words are to be taken actiuely whether in the good or euill sence thus Their loues kindnesses liberalities one towards another their feastings and reioycings one with another c. for which they were praised and extolled of men here is perished Their hatred opposition contention reuenge their glorie in ouerthrowing and vanquishing their aduersaries which also is a blessing promised to the godly though the godly glorie not herein carnally as the wicked do but as the wicked are enemies first to the Lord and to them for the Lord. In this sence the Saints in heauen reioyce at the vengeance of the wicked which persecute he Church and waite for the
contempt any thing is enough for a Priest they must want necessaries in their greatest labours as the Israelites did in Egypt But Bel and Iezebel lay Impropriators aresuperfluous enough but wherein they sinne therein shall they be punished let all men obserue how they prosper or whether he depriue them of his grace at least of continuance of temporall blessings as they with-hold his coate from him and share it among them Let I say euery man of wisdome note this and then tell me how many escape vengeance Ministers must worke on the weeke day for necessary food to make their title of Gentlemen ridiculous earne with great pains the other halfe of their gowne if they can and spend their strength on the Sabbath day while greedy Bel is all for his body to make it fat and shining and Iezebel for the shew yet they sit with bookes in their hands as in Ezechiels time they can reade and talke to pride in their wits their talking is but the crackling of thornes vnder a pot For the one taketh away the Ministers food to giue it to dogs and feed horses and for voluptuous liuing and the other plucks off his coate to further the beautifying of a carrion-Idoll But if he will please Bel and admire Iezebel for she lookes about to see who lookes on her then he shall be allowed somewhat the crummes vnder their table a dinner or a supper to see and praise their finenesse and to be blinded with Marthaes courtesie Bel and Iezebel are the moderators and censurers of his Sermons if the style and phrase be right that is nothing to the purpose the good seruant shall enter into the ioy of his maister and mistresse Stat fixum the corpse is the Idoll that now must be adored and glorified The Priest must stoupe and yeeld his necke why because the Frier domineered Is there no difference betweene staring and starke mad Stulti dum vitant vitia in contraria currunt tandem coincidunt As good the Frier as the Atheist as good Baal still as the Calues of Bethel and Bel as good the better extreame as the worse if we must needs be in extreames as good and better Superstition then Atheisme If we beate the diuell out at the fore doore and let him in at the backe doore what are we the better There must be a Iudas and an Antichrist euen so must there be an Atheist that can vse the Scripture politickly or Turklike frame a religion and conscience to himselfe according to his lusts out of all opinions For that he will bee a Papist for this a Puritan for that a Brownist for this an Anabaptist or Familist c. and for all a foole and a beast But time and chance commeth to them all The time of rising falling aduancement deiection fauour disgrace plentie scarcitie c come to all euen to the wisest and most prouident according to the appointment of God in his prouidence whose wayes and meanes of effecting his workes are vnsearchable The old world knew not their time of visitation Sodome knew not her time Ierusalem knew not her time Babylon knew not her time the Whore of Babylon knoweth not her time till she be troden vnder foote as dung neither shall the last end of the world know their time And as it is in visitations and indgements so is it also in mercies and deliuerances that men might hereby be taught to feare God and depend wholly on him And chance commeth to them all It is chance in respect of vs who are ignorant of causes and improuident not in respect of God who doth all his workes in wisedome according to the eternall counsell of his will and from whom no secret is hid himselfe being the orderer euen of all euill secrets to his owne glory and good of his elect Therefore to God there is nothing chancefull or sudden but to vs all things are vncertaine and chance bringeth to passe such effects as by all our owne strength and wisedome could neuer haue bene effected yea oft times what we by our silly wisedome and insufficient strength are plodding about chance notably effecteth Yet are we not to despise the meanes and gifts of God no more then the husbandman neglecteth the times tooles and meanes of earing and reaping But we are hereby taught that although a man hath all gifts and meanes yet he must commit the blessing and successe thereof to God Verse 12. For man also knoweth not his time as the fishes that are taken in an euill net and as the birds that are caught in the snares so are the sons of men snared in an euill time when it falleth suddenly vpon them A Confirmation or reason of the former example of induction For man also knoweth not his time These words seeme to be a comparison from the equals Man is so farre from hauing any power or command of himselfe in the things aforesaid that he knoweth not what shall happen to him in any time day or houre no more then other creatures This he illustrateth by a similitude the protasis or proposition whereof is double As the fishes are taken in an euill net and as the birds that are caught in the snare the apodosis or redition So are the sonnes of men snared in an euill time The fishes in their kinds are wise and prouident suspitious and cautelous dreading many euils and auoiding many dangers For as they are cunning to insnare and deuoure one another so are they subtill to preuent euils and defend themselues and to prouide and gather foode for the preseruation of their kinde The like may bee also saide of birds But whereas all things are vnder the power and dominion of man created for his seruice and therefore hath also vnderstanding and knowledge giuen him to serue himselfe of the creatures though they be high in the aire aboue him and deepe in the waters beneath him and farre in the forrest from him all out of his reach giuing him as it were the farewell and bidding defiance to him as being in their owne power and hauing nothing to do with him nor he with them as they imagine yet can they not escape his hand nor auoide his power because the decrre must stand Gen. 1. 28. Be fruitfull and replenish the earth and subdue it and haue dominion ouer the fish of the sea and ouer the fowle of the aire and ouer euery liuing thing that moueth on the earth Therfore cannot that which is in the depth of the aire nor in the height of the seas nor in the far corners of the wildernesse nor that buildeth in rockes and tops of trees nor that is hidden in the thicke bushes and hollow trees nor that lurketh in dens and caues of the earth nor which is bedded in the mud and rootes of flags nothing can escape his nets grins hookes bates but they are taken vnawares they know not how nor by whom they willingly runne their heads into the net their feete into
antequam in publicum exeat before it breake forth he killeth it in the hatching But the foole neuer ceaseth till he fall into vtter obloquy and contempt and in the end becometh desperate and shamelesse and as almost nothing offended at the reputation of a foole or wicked person but oft times rather glorieth in it Or by way may be meant euery way wherin the foole walketh place where he is he babbleth and declares his folly to euery one where he commeth so that all men may see his ignorance wrathfulnesse and wilfulnesse Verse 4. If the spirit of the ruler rise vp against thee leaue not thy place for yeelding pacifieth great offences HEre beginneth the second part of the Chapter setting downe a remedy or rule to arme a man against vanities and miseries incident to man in ciuill gouernment The confusions and disorders thereof must be rightly considered by wisedome to the pacifying of the mind noâ— be opposed by contrary vanitie seeing that there is a wisedome of God in these vanities not vaine and vnresistable The scope hereof is to teach modest and submisse behauiour in wisedome towards Princes for they are either the faithfull shepheards of God or else the rods of his correction If the spirit of the ruler c. If the Ruler hath taken a displeasure against thee if his anger be kindled against thee that hath authority and power ouer thee leaue not thy place oppose not displeasure to displeasure though he be wrongfully displeased go not out of his sight in anger nor moue thy selfe from place to place nor vse any gesture or countenance as they doe that are angry Neyther rebell nor shew rebellious disposition but contrarily vnderstood by anantapodosis or ellipsis most frequent in the Scriptures vse what meanes thou canst to saue thy selfe by saluing the wound or vexed spirit of the Ruler For yeelding pacifieth great offences Heb. marpeaci that is sanctitie lenitie or healing shall make great sinnes or offences to cease The precept is confirmed by three reasons The first is contained in these words drawne from the effect of submission The second from verse 5. to verse 12. The third from verse 12. to verse 16. Concerning the first yeelding is an acknowledging submission and deprecation if a man be in an errour or haue iustly offended also patience and forbearance if a man be blamelesse and innocent For a Ruler erâ—ing is not to be conuicted of errour and reproued oppositiuely which doth impayre his place and person but vnder subiection and correction to be rightlier informed in the matter or businesse And this shall in the end giue great content and bring thee into greater fauour then was the displeasure Whereas contrarily on the one side thou shouldest prouoke him to deuise euill against thee whilest that he contendeth for his honour or to quiet his minde by reuenge and on the other side inwrappe thy selfe in endlesse troubles by sinister courses For hee is too high and heany for thee to contend against Vers 5. There is an euill which I haue seene vnder the Sunne as an errour which proceedeth from the Ruler A Second reason of the precept is because that by patient submission the princes ire shall not only be healed and retracted from reuenge as was said before but also the subiect shall preuent and auoyde many euills that through his sinister courses hee should procure vnto himselfe to verse 11. and afterwards be ineuitable verse 11. This reason as I thinke is propounded by way of a complaint First geuerally in these three next verses the answer wherof is illustrated by comparisons in the next foure verses after There is an euill which I haue seene c. There is a principall and speciall euill to be seene in this disordered world as an errour which proceedeth from the Ruler an illustration of this euill by a comparison of the like As the errour of the Prince is a publique euill redounding to the hurt of many yea of the whole Common-wealth as himselfe is a publique person so is this also an euill very grieuous whereby great calamitie often ensueth to men both in respect of their persons and estates If any man vnderstand this of the errour of Princes Preferring vnworthy and vnfit persons to the place of dignitie and magistracie which causeth much euill in the kingdome I easily yeeld to it Verse 6. Follie is set in great dignitie and the rich in lowe place A Particular explication of the euill or disorder before generally propounded and illustrated in these two verses Follie is set in dignitie or height and the rich in lowe place Follie a Metonymie of the Adiunct for foole By foole is not meant him that is destitute of reason or vnderstanding but him especially that hauing both vseth neither or abuseth both As the fruit of crackt or crasie reason is follie so of corrupt or wicked reason also There is more hope of a foole then of him that is wilfull in his wayes corrupt or wicked wit is woorse then a weake vnderstanding By Rich is not meant wealthy but rich in wisedome vnderstanding discretion and gifts to discharge the high calling of a Prince or Ruler as it is said that God gaue to Saul another heart 1. Sam. 10. 9. and which was figured by the holy Oyle wherewith the Kings of Israell were annoynted at their coronation This is the complaint of Salomon that vnreasonable and reasonlesse men should sit on the Throne and the Bench. That such should reigne and sit in the place of Iudgement is the secret iudgement of God either because people despise the goodnesse of God in his word and so hee setteth euill princes or children to rule ouer them or else for their tryall that their faith may be tried vnder a wicked Ruler But it followeth not as this complaint intimateth that eyther wicked or childish Princes should bee seditiously thrust out of their place and office as Childericke King of Fraunce is sayd to haue beene by Pope Zacharie For that is nothing else but to offer violence to God to pull the scourge out of his hand which with patience we must beare But wee must rather looke to the cause thereof our sinnes and hypocrisies wee must pray for pasience and repentance and pardon and so remoue euill with good and not contend against God to increase our miseries Verse 7. I haue seene seruants vpon horses and Princes walking as seruvnts vpon the earth BY seruants is meant vnworthy persons of base spirit and roguish conditions such as are enthralled to their Iusts such as hate wisedome and instruction despisers and mockers of godlinesse and them that are good which if they were but seperated from their riches and authoritie and their cloth taken from them would be most contemptible doe naughts of all other Belialls good for nothing at all Vpon horses Aduanced to honours sitting on the seate of iudgement and place of iustice abounding in wealth faring deliciously apparelled gorgeously dwelling in sumptuous
not captiuated to his owne will is truly royall And thy Princes eate in due season c. That is when thy Magistrates Counsellers and officers are moderate and modest not giuen to feasting banketting prodigalitie pride glorifying one another in the flesh not to proud apparell proud buildings not to sports and pleasures drunkennesse and venery Prou. 31. 3. 4. 5. 6. 7. For who is then graced preferred rewarded but the vassals of their lusts The Church and Churchmen go to wracke wanting necessary meate drinke apparell lodging c. but rather to sobrietie and parsimony not to oppression and robbery but to liberalitie and bountifulnesse not to carelesse wasting of the wealth of the land but to preserue and increase the same not to rob and spoyle but to enrich the Church and commonaltie lastly so to serue the body that the body of the Church and commonwealth may be serued by it and the Lord by both Verse 18. By much slouthfulnesse the building decayeth and through idlenesse of the hands the house droppeth through AN exposition or explication of the woe or miserie especially of the former part thereof vers 16. illustrated and inforced by a comparison drawne from the euill and disorderly oeconomie or gouernement of a priuate house or family which sheweth forth it selfe in the euill vsage of the outward building These euils are slouthfulnesse and carelesnesse or idlenesse The former is a vice of the minde the latter of the body A carelesse minde an idle hand Where those vices reigne the house not onely decayeth but rotteth and droppeth vpon the head of the improuident slouthfull vnthristie housholder A man in respect of his person is knowne by his apparell countenance and gate what manner of one he is as touching his ethicks or morality saith the sonne of Sirach Againe he is knowne by his house yard grounds cattell seruants and children what manner of man he is as touching his economie or husbandry Prou. 24. 30. 31. The house of the slouthfull man is ruinous and droppeth through his yard is like a vaste desert the fences and walls broken downe as a vineyard layd waste his fields are ouergrowne with thistles and briers his family is disordered and idle one contending and quarelling with another girning one at another all maisters and vnruly Thus it is in the house of prodigals drinking slipthrifts and Belials do naughts Thirdly in respect of his politicks or magistracie he is knowne by his subiects For as the housholder is in his house or family so is the magistrate in the citie and the king in his dominions An house is a part of a streete a streete is a part of a citie the citie is a part of the kindome The king is the head the kingdome is his body consisting of members whereof some are superiour as those that are placed in gouernment vnder him and are subordinate one to another others are inferiour Whereas the Prince feareth not God but is either couetous or wastfull carelesse and dissolute then the Church and common wealth go to wracke The gouernours are rauening Harpies and riotous deuouring the commons and feeding themselues of the flocke yea euery one after their examples preying one on another The vngodly flatterers lust-seruers are aduanced and placed in offices for money or fauour for there is no care nor feare of God in the superiours but euery one that feareth God is dishearted and he that speaketh vprightly is hated in the gate and he that rebuketh is abhorred Amos 5. And amongst those wicked ones there is nothing but enuie and contentions euery one being giuen to oppression pride and ambition and all enemies to God and godlinesse Whereupon it commeth in the end to be a vast desert of wilde beasts and as a vineyard lying waste spoyled with foxes and wilde boares like a field ouerrunne and cropt vp with cattell and pastures rooted vp with swine and ouergrowne with thistles and briers Such desolations doth the Lord threat vpon carnalitie and contempt of his word All these things declare what the Prince is and by what manner of spirit the commonwealth is inliued and moued For as the spirit of a thing is such is the thing If the spirit be weake the body is ouergrowne and ouercome with diseases as we see in plants in beasts in men Now the spirit of houshold gouernment is pater familias the good man of the house The spirit of polity or commonwealths gouernment is the king A prudent and valiant Prince hath a strong constitution and sound body his spirit worketh effectually in the finger and all vtmost parts as well as at the heart and inward parts that there may be soundnesse and ioy in all the body Verse 19. A feast is made for laughter and wine maketh merrie but money answereth all things AN explication of the complaint or woe especially of the latter part thereof vers 16. which was this Thy Princes eate in the morning that is spend their whole time euen the morning it selfe wherein nature it selfe bindeth vs to sobrietie and solitary study in eating drinking pleasures like to the Sodomites and beastiall Princes of Israel It is illustrated by the contrary and right vse of eating drinking and other expence A feast is made for laughter The vse of meate is the reparation and conseruation of the body in health and strength that a man may be enambled to discharge the duties of his calling wherein God hath placed him He must keepe his body in temperance sobriety and chastity that the minde may be more cleare and free of greater strength and vigour in the functions thereof both for deliberation and execution As for a feast that is made for laughter for a recreation of the minde and body at certaine conuenient times and to preserue common societie and neighbourhood or rather to testifie friendship and loue one towards another though particular businesses and necessities haue distracted them and drawne euery man ad sua curanda to care for his owne things of the vse whereof feasting and co mmon meetings testifie a certaine communitie such as in this disordered world and miserable condition of man can be had But to be addicted to feasting to make a trade of pampering the body as epicurishnesse and beastlinesse For beasts regard nothing but the belly they are all body and to feede well is their perfection And wine maketh merrie Wine also hath the same vse that is of meates He that giueth himselfe to drinking and companiship is a drunkard although he neuer be drunke Therefore the Prophet Esay denounceth a woe against them that are able to drinke strong drinke Woe be to them for they spend not onely the time of life idlely and wastefully but also make others drunke and glorie in euill But wine is not for Kings nor strong drinke for Princes Prou. 31. 4. but for the sicke to recouer health as Saint Paul said vnto Timothie Drinke a little wine for thy stomackes sake and often infirmities and wine
not beare for a seruant when he reigneth and a foole when he is filled with meate an odious or froward woman when she is married and an handmaid when she is beire to her mistresse that is her maisters wife And curse not the rich in thy bed-chamber The second part of the Admonition answerable to the second part of the complaint By rich are meant Nobles and higher powers Speake not euill of the King and his peeres otherwise then their dignity requireth For they represent the person of the King as he doth of God and their authority is his authority and power Therefore speake no euill of them neither in publicke nor in priuate not in the hearing of thy best friend nor in thine owne hearing alone as the manner of some is to talke to themselues vse not that For as they that talke in a dreame know it not so if thou beest talkatiue in thy bed-chamber of such things it will out in another place ere thou be aware And out of the aboundance of the heart the mouth speaketh For a bird of the aire shall carry the voice A reason inforcing the admonition It shall not be kept secret but reuealed or thou shalt be punished as if it were reuealed Briefly thou shalt surely be punished This certaintie of punishment is confirmed by the possibility of an impossibility in nature to take away all manner of obiections How shall my thought and priuate or solitary speech be known none hearing of it If it cannot otherwise be knowne then the bird that flyeth ouer thy head or is wandring aboue in the aire shall perceiue thy thought and heare thy voice and relate the same to the King so shalt thou be punished And if the King of Kings shall punish thee who knoweth the secrets of thine heart it is all one as if thy words were brought to the kings eare And that which hath wings shall tell the matter An amplification of the reason by a commemoration to inculcate the same more deeply into the heart The bird shall speedily carry it the Poste shall not ride on horsebacke but be caried on wings Thou shalt not onely certainly but speedily be punished Wilfull murder and treason will out For euery man is the image of God and the King is next to him his surrogate CHAPTER XI Verse 1. Cast thy bread vpon the waters for thou shalt finde it after many dayes THis Chapter setteth down a soueraigne remedy against the vanities Chap 9. that seeme to carnall reason to be in the diuine administration of the world to arme the soule against despaire distrust in Gods prouidence carnall securitie d ssolute and carelesse liuing Epicurisme to take away the offence of the weake who hearing that all things are caried hand ouer head in the gouernment of the world may begin to be weary of well doing and to giue themselues ouer to carnalitie Whereas contrarily letting alone things that are aboue our reach we must lay hold on the commandement that is before vs in our eyes and eares and be more carefull and diligent working out our reward with feare and trembling with all confidence in Gods prouidence and promises howsoeuer things be caried and ruled aboue and against mans reason It is enough for the seruant to do his maisters will And also to learne to vnderstand and know the secret wayes of God out of his word in all these things which the blinde world confound and terme chance and fortune As before he hath diuers times taught that the good of worldly things consisted in the bodily vse thereof the sustenance or comfortable maintenance of the body so now he farther teacheth the spirituall vse thereof or good of the soule which consisteth in the exercise of saith and charitie therewith For in doing good and communicating to others that need our helpe we make our loue to God and faith in Gods promises more certaine to our selues In these times many search into the secret counsell of God for their assurance and are much perplexed about predestination but in the meane time are full of pride and couetousnesse and worldly pompe which in baptisme they haue promised to forsake Their spirit is full of guile If they could by deep search know their election they would assuredly beleeue in him and confidently rely on him and cheere their flesh in these transitory dayes If they can attaine to this assurance but some doubt still perplexeth them they will yet be sure of one thing to liue in pride pompe pleasure here on earth So that whether they be sure they will liue in pride and pleasure or not sure they will liue in pride and pleasure Whatsoeuer else they can attaine to be sure of this in the meane time they will be sure of But whiles they follow the pride pompe couetousnes ease and pleasures of the world as many doe they shall be alwayes in perplexitie as many are Shew me thy faith by thy workes of loue or charitie sayth Saint Iames to such like Christians in his dayes and I will shew thee my faith by my workes so shall we not deceiue our selues nor be deceiued one of another Men imagine many things and talke of many things but the worke done sheweth the resolution of the spirit The whole course or frame of life is the spirit The condition of life sheweth infallibly the conditure of the spirit Simulations and dissimulations are but friuolous couerings Summer will shew it selfe to be Summer whatsoeuer the weather be so will Winter shew it selfe let the weather be as faire as it will be An hypocrite will shew himselfe do what he can to the contrary and he that truly feareth God cannot be hid with infirmities or slanders The thick clouds cannot turne day into night nor the brightest Moone night into day He that is dead to the world and to the lusts thereof and beleeueth in God is mercifull and liberall but faithlesse worldlings will needs breake into Paradise againe without Christ which Solomon in this book reclaimeth them from The diuell and the flesh are their deceiuers and helpers and so their whole life is nothing but a Gigantomachie the Giants battell against God his word his Ministers his people They liue like pompous and proud beasts and die like filthy beasts their glory is to their shame that minde earthly things To conclude this Chapter hath two parts first a Catascue instruction or confirmation to vers 7. Secondly an Anascuè destruction or refutation from thence to the end Concerning the first it is an instruction or remedy propounded by way of exhortation This remedy is liberality or bountifulnesse grounded on faith and confidence in God alone and contrary to humane reason If wee doe good to others God cannot do ill to vs and if we beleeue in him his promises cannot faile But why doth Solomon here aboue all other vertues bring this for a speciall antidote against the former vanities and miseries of this life Go aske Saint Paul why he so
vanitie though the blind world seek for felicitie and meanes of blisse in any thing and in euery thing besides this Verse 14. For God shall bring euery worke into iudgement with euery secret thing whether it be good or whether it be euill AN argument of confirmation drawn from the last iudgment whether the generall or the particular tending to terrifie the wicked and comfort the godly For God shal bring into iudgement The Iudge is God most mightie not to be resisted by strength most iust not to be corrupted with bribes most wise not to be blinded with cauils Euery worke with euery secret thing A declaration of the iudgement by the obiects viz. things knowne whether words or workes publicke or priuate and things vnknowne not onely done and spoken in secret but the thoughts and imaginations of the heart with the affections and dispositions thereof All which are amplified by a diuision in respect of their qualities good or euill As euery person since the creation till the last consummation shall be summoned and not one escape so shall euery deed word thought be iudged not one shal escape For the bookes shall be opened and euery secret thing shall be reuealed the booke of Gods omniscience and the booke of mans conscience That which is now forgotten as a thing in sleepe shall then be brought to remembrance as a thing to a man awaked which is as fresh in memory and more fresh then it was before As the roote lying buried in the earth in Winter sheweth forth it selfe in the Spring so shall all things now buried in forgetfulnesse be then made manifest vnto vs as if they were layd before our eyes All hearts shall be layd open to the discouery and terror of the wicked and to the manifestation of the godly whose faith and truth shall now appeare and these shall enter into euerlasting rest and ioy but the other shall go into euerlasting fire FINIS A TABLE The number sheweth the Page the Letters b begining m middle e end or thereabouts A. ADam what it signifieth 90. e. Administration diuine vnserchable 220. 222. Admonition what 333. m. Adultry with a mans owne wife how 232. e. Aire food of liuing creatures 15. e. Alexander 43. b. Ambition and curiositie how punished 81b 82. Anger Effects thereof 168. e. 169. b. Appetites of the Creatures 139. Appetite of man vniuersall 139. The vniuerse and obiect therof 139 Appetite of man infinite 141. 142. e. Alexanders personall appetite 141. Heliogabalus his bodily appetite 141. Appetites 4. sorts as of men 143. m. Assurance search for the same 218. e. Aprarrell vse and abuse thereof 231. b. B. BEhold what it signifieth 41. b. 197. e. Beast spirit of beast what 91. m. Behauiour before great men 203. 204. Beleeue 3 sorts of men to be beleeued 4. b. Blood ingendred how 325. m. Bloodgate or hollow veine 325. e. Body or vessell what 139. b. Braine without sence 324. b. Books opened what 344. m. Bribe and Briber 166. Bribe how the wicked wold bribe God 285. m. C. CArdplay and Diceplay what 20. e Circle al things Circular 24. b. Chance 240. m. Charity excellencie thereof 282. m. Charitable heart the signes 283. Charity of churles 284. m. Charity of thieues 213. e. 285. Charitable workes not to be deferred 292. m. Charity Churles excuses 295. 296. e. 5 old mens answeres to a motion of godly charity 290. m. Community of life 104. the benifite thereof 103. Coheleth what it signifieth 2. b. Common people inconstant 107. m. 108. e. Christian profession what 60. b. Cheeke turning of the cheeke what it meaneth 78. b. Conscience submonitious thereof 29 e. Coueteous rich a martyr 130 m. Creatures a booke sealed 40. b. Craesus his demand of Selon 145. e. Crookednes of all things 42 Curse or corruptioÌ„ what 10. b. D. DAuid why so called 2 m. Democritus allwayes laughed 50. b. Death the benefite thereof 154. b. Deuotion in things indifferent 229. m. Diceplay and Cardplay what 20. e. Diligence fruites thereof 235. e. Drunckard who 275. b. Dust of the earth what 90. e. 91. b. E. EArth of magnetical nature 14. m. Earths breath 15. m. Earth an hell to deuills an heauen to the daÌ„ned 130. m. 131. b. Enuy the obiect thereof 95. Eunuch why so called 324. b. Exhortation what 333. m. Eye a wise and foolish eye 62. e. 63. F. FEast vses thereof 274. e. 275. b. Feare what it meaneth 338. b. 5 sorts of feare 338. Sonlike feare described 339. e. 340. 4. degrees thereof 340. Feare of God two fould 216. e. Felicities of the world many 5. m. Satan a perswader maintainer of such opinions 6. It is a false shew 7. who only seeke it 8. e Felicity to be obtained of the poorest 222. e. Felicity where to be knowne 109. m Fishes their wisdome 241. b. Sea-fish why not salt 14. e. Flora. 43. b. Folly what it meaneth 57. e. 61. e. Flesh and spirit partly what 59. e. Foole who is a foole 275. m. Foole described 264. m. Foole 's ' their conuersation 162. m. 163 Foole who his companion 9 Fooles 2 sorts 58. b Fooles naturall 2 sorts 58 Foolishnes spirituall 58 e Foolish rulers a iudgmeÌ„t 269. m Foote what it signifieth 110. m. Forget what it meaneth 310. b. G. GIft In gifts works what God respecteth â—89 m Good chiefe good what 3. m Good name commendation thereof 1â—2 153 God needeth not our gifts and workes 289. m Good world of common papists confuted 170 171 Gospell a burthen to whoÌ„ 32. m Greedy getters how punnished e 2 9. b H. HHarlot described 196 Hands the office thereof 319. b Heauens the basis or firmaÌ„ent 12. m HeaueÌ„s an vniuersal vessel 140 Heart a sphere 24. e Heraeclitus allwayes wept 50. b Hypocrites sacrifice described 3. m Hypocrites their maners 335 I. IDlenes euills thereof 96 m Idlenes effects thereof 97. e Idle persons described 96. e there excuses 98. m Impatience what 1â—5 b Indifferent things 263. e 277. e 278. b. Instruction what 313. m Influence of starres in the aire 322. b. Iust men perishing 18. m. 218. Iust too Iust who 182 K. KIng termed a child when 269. e L. LAbouringmans happines 123. e. 124. b Law of God the extent 2â—2 m Lawes of Princes alterable 202 Law of God the Kings law how 203 b Lawes iron-chaynes 22 b Laughter the obiect 49 e. 50. m Christ neuer laughed 50. b It procedeth of corruptioÌ„ 50. m Democritus allwayes laughed 50 b Learning twofould 39. e Lending for increase not alwayes vsurie 287. b Light why first created 140. b Liuer described 325. b Libertines described 332. m Loue coniugall loue 233. m how it is maintained 233. Epicurish loue 234. b M. MAn vegetable man 99. e described 100 Man most sociable 101 e MaÌ„ the sperne of the world 140 The centre of the world 140. 16 Man How Gods image 140. e Men more miserable thaÌ„ beasts how 135 Mankind a double motion of it
Kings Law and his word the Kings word as he taketh it into his custody to impose it and to inforce the obedience thereof vnder God vpon all men and to punish vnder God the breakers thereof Est enim medicus reipub Therefore must wee chearefully readily willingly faithfully obey the same as if wee had receiued it immediately from the mouth of God Verse 3. Be not hasty to goe out of his sight stand not in an euill thing for he doth whatsoeuer pleaseth him AN explication or illustration of the former generall instruction by the contrary practise of folly here forbidden Be not hasty to goe out of his sight If any thing displease thee because thou thinkest it not to be agreeable to iustice and right or some way inconuenient or some damage thereof to ensue to thy selfe c. take heede of pride and choler let it not appeare in thy words countenance or gesture which are appearances of a rebellious disposition yea seedes of future rebellion when occasions and further prouocations shall come thereunto shew no token of displeasure at all but in wisedome humble and submit thy selfe and speake as by good and lawfull leaue thou art permitted that it may plainely appeare that thy heart is for the Kings honour and safety Therefore doe not vnaduisedly or in discontent depart out of his presence nor in such sense or appearance refraine from his presence lest the disposition of thy heart be suspected to be rather from him then towards him For that is the seede or beginning of a disease which doubtlesse shall be purged or with disgrace curbed or at lest he shall alwayes haue a iealous eye ouer thee and how doubtfull things may be interpreted in that case consider For great euils may come vpon thee causelesse but yet vnknowne for he that is in an ill name is halfe hanged Howsoeuer thou hast giuen aduantage to thine enemies and laid a way open for them to come betweene him and thee To conclude boast not thy selfe before the King neither arrogate any thing to thy selfe be not too wise before him as though thou wert an instructer or teacher or haddest a reach beyond him but let thy wisedome and counsell be so couertly ingested as that rather it may appeare to him to be his owne thy words being as it were an occasion to bring it to his minde so shall he conceiue and vtter and doe that which thou wouldest haue him without any impeachment of his honour at all seeing that that which was thine is made his owne and so is his owne counsell and will not thine Put not thy selfe forth before the King Prou. 25. 6. Lest thou carrie the shew of a corriuall or part stake but be modest and humble And herein Ioab did wisely when he sent to Dauid to come and take Rabbah himselfe lest the victory should be imputed to him but Saul vndeseruedly enuyed Dauid for the songs that the women sang of his victory of Goliah Stand not in an euill thing Stand not in a thing proudly though thou beest in the right as it seemeth to thee neither stand in an euill without pride For pride marreth a good substance and euill marreth a good circumstance If thou stand in an euill thing of errour it shall bring present disgrace and if it be of pride it shall bring present destruction In this case therefore aske counsell of wisedome and shee shall giue thee true direction to come out of both to auoid both It is discredit enough to erre before a great man to stand in an errour is disgrace for it betokeneth folly but to stand in it in pride is stubbornnesse and madnesse For hee doth whatsoeuer pleaseth him A reason to inforce the former admonitions It is in vaine and a point of greatest folly to contend with him that hath power in his owne hands yea who onely hath power which cannot be opposed without iust punishment For contention controuleth and rebuketh and then is power no power and the heart that prepareth it selfe to resistance intrudeth it selfe into his roome who hath sole command vnder God an euill matter indeed may be resisted but neither the person nor place Well concerning the cause there is great wisedome to be vsed be not thou for thy part too iust nor too wise as was said before lest thy cause be construed to be but a pretence and the beginning of a disease in the Common-wealth For the King is the Common-wealths Physitian By King we may vnderstand euery man in authority by going out of his sight to depart from duty and obedience It is an Hebrew phrase Ionah 1. 3. Verse 4. Where the word of a King is there is power And who may say vnto him what doest thou A Prossyllogisme or confirmation of the former reason Where the word c. The commandement of a King is with power to haue it done He may doe very much be it right or wrong by the weight of his power and who may say vnto him what doest thou What subiect can oppose himselfe to power to controule or expostulate there with Seeing that he sustaineth the person of the whole Common-wealth vnder God how can one or a few branches contend against the whole tree or against the root or body thereof The strength and power of all is put into his hands What then is a priuate man or a priuate cause be what it will A common and dangerous griefe indeed is equiualent and easily perswadeth a Prince but it is enough for a priuate man to haue displeased for who shall stand in for him Verse 5. Who so keepeth the Commandement shall seele none euill thing and a wise mans heart discerneth both time and iudgement A Reason inforcing the practise of the instruction verse 2. He that keepeth the commandement c. He that sheweth himselfe modest and obsequious to these whom in duty he ought to obey shall be free from many dangers troubles and incumbrances and preuent such calamities as may not onely for the present but afterwards vpon displeasure arise Howsoeuer a great man will contend for his honour And he that resisteth shall make himselfe a prey to euery man But he that is dutifull and louing shall auoid all And a wise mans heart discerneth both time and iudgement The wise in heart knoweth what is lawfull what vnlawfull and how farre He discerneth when to obey when to dissemble how to obey how farre and when to be ignorant when to with-draw himselfe in what sort in what measure The wise hath discerning of the prouidence of God to which he giueth place and therefore in all things he tryeth what is the good pleasure of God These words I take to imply an answer to an obiection thus A man sometimes for being too ready obsequious and hasty in obeying the commandement of a Prince may procure to himselfe and others great euils as Doeg did For Princes haue their errours and are tempted to euill as well as other men and oft
times a small errour at the first occasioneth great euils and who is he that saith or doth not sometimes that whereof he repenteth him not Therefore may too quicke obedience displease afterwards as well as present slacknesse Againe a Prince is not himselfe but all his subiects inclusiuely euen the whole body or state of the Kingdome So that in a King there is not onely an vnion of body and spirit as in all men but also of his person and the politike body or state Now if in commanding he swerue from this vnion here is the difficulty of wisedome Answer All this is true But the wise man in obeying obserueth time and iudgement and so in slacknesse also Opportunity calleth him forth iudgement biddeth him speake and hold his peace Doeg was destitute of vnderstanding both in his words and deedes 1 Sam. 22. 9 10. But the Kings Sergeants shewed wisedome verse 17. Ioab answered wisely 1 Chro. 21. 3. but too harshly 2 Sam. 19. 5. 6. Verse 6. Because to euery purpose there is a time and iudgement therefore the misery of man is great vpon him AN explication of the answereshewing a reason why that a wise man obseruing time and iudgement shall feele none euill at least so farre forth as by mans wisedome can be auoyded Because to euery purpose c. All things are in the hands of God and the hearts of Kings also and his purpose in the least thing is vnchangeable So that for euery thing there is a time prefined of God together with a most wise and right meanes and manner wherevpon euery euent necessarily dependeth Now he that obserueth this worke of God shall auoide all euils A thing in his kinde good may by euill vsage be made naught and a good deede must be ordered by time and iudgement If time be preuented it shall be frustrate yet afterwards though otherwise effected For God doth all in time and season and will haue them cloathed with his owne circumstances also but the vaine imaginations of man are innumerable and hee is giuen to take too much vpon him as though all things were in his hand But God will make him know that hee is but vaine man Therefore is the misery of man great vpon him A consequence or collection of the manifold and great miseries of man applyed to the disobedient and ouer-wise Because there is a due time and right meanes and manner in the prouidence of God for euery thing to his owne glory which is the ground and guide of good wisedome therefore is there so much vanity in all counsels wordes and workes and the endlesse troubles and miseries of presumptuous man are occasioned from hence Verse 7. For he knoweth not that which shall be for who can tell him when it shall be A Reason why that the vanitie and miserie of man should be increased by the most wise and good prouidence of God For he knoweth not what shall be The good wisedome of God is not the cause of vanities in politicke state but an occasion and mans ignorance and malice is the cause For being depriued of wisedome and iustice through his owne malice his imaginations are all foolish and vaine and his follie is vpon him The deliberation of the wise standeth in comparing things past and to come but the one is farre off and the other is deepe as was said in the former chapter But foolish men impatient and ouer-wise are altogether ignorant of that which shall be neither doe they regard whether it shall be or no in the prouidence of God but they haue a prouidence of their owne a false coyned or apish world to which by their subtilty and violence they thinke to cause all things to incline and to make Gods prouidence and wisedome to stoupe downe to theirs perswading themselues that that shall be which they haue purposed and closely plotted and deuised the meanes and manner how it shall be effected Here is vanity and misery enough If a man stand in opposition for a good thing he cannot tell whether that good thing shall be or no. For there are many things good in our vnderstanding which are not so in the wise prouidence of God But as it is good so must it be well and it cannot be well but in Gods appointed time with all circumstances fitting Who can tell when it shall be Although this good to be effected or euill to be reformed is to be taken in hand because it shall be done in the common iudgement and desire of men yet who can tell a man when it shall be done and how it shall be done If a King himselfe would doe a thing he must depend on Gods prouidence and tarry till the appointed season For God is the chiefe Pilate of the ship and the Watch-man of the city And if a thing shall be done by him yet the time and manner is vncertaine Hee must not striue against God neither must thou being a particular branch of particular capacitie striue against the root that beareth thee and all the branches whose generall good first and consequently particulars in their kindes it respecteth as thou doest thine owne Well seeing that a man either knoweth not what shall be or else knoweth not how and when it shall be his contention intangleth himselfe in great errours troubles and dangers and his disobedience and contention shall be punished he shall not escape He must depend vpon the prouidence of God and opportunitie offered of God and not stand in an euill thing nor euilly in a good thing before the higher power Verse 8. There is no man that hath power ouer the spirit to receiue the spirit neither hath he power in the day of death and there is no discharge in that warre neither shall wickednesse deliuer those that are giuen to it AN exposition of the miseries that the foolish and rebellious runne into There is no man hath power ouer the spirit to preserue the spirit c. Although that the man of strength and subtiltie verily thinketh through his power wealth and subtle plots to effect his wicked designes and to escape punishment yet is this but foolishnesse and imprudence caused of hautinesse of stomacke For his life is not in his owne hands neither hath he power to liue or free himselfe from death by any meanes or deuice when the king requireth it as a iust reward of his wickednesse There is no discharge in that warre There is no casting of weapons then to ouer-power the kings power which is to alter and change the state of a kingdome a great worke of Gods prouidence For when the king in iustice exacteth his life the whole burthen of the kingdome presseth him to death But if there be iniustice or rigorous extremitie in the matter who shall stand vp in defence for him against the king Who shall take vp armes with him Neither shall wickednesse deliuer those that are giuen to it It is the custome of the wicked to seek to auoid imminent