thankesgiuing But he that will insist onely vpon the briefe collections or formes of the Creed Lords Prayer and ten Commandements is very likely to deny all in particular that in generall hee confusedly confesseth saying as it were that fruit that br nch neuer came out of that kernell which I had in my mouth seauen yeares agoe This is but a foolish babler that standeth vp at the Creed and fighteth against the Gospel That bableth ouer the Commandements and maintaineth swearing and hateth euery godly and righteous man and is to euery good worke reprobate one that is like the corne vpon the house tops that maketh a shew a while but neuer commeth to good Verse 3. For a dreame commeth through the multitude of businesse and a fooles voyce is knowne by multitude of words AN argument of dehortation drawne from the effect or rather adiunct of many words batologie or polylogie they are signes of a foole they bewray an ignorant and heartlesse hypocrite that prayes without knowledge and without sanctified affections This is illustrated by a similitude As the multitude of businesse causeth a dreame so doe many words declare a foole who by rash and inconsiderate speeches vttereth many follies and vaine things that make him knowne to be a foole that hath a fooles heart For a foole is counted wise till he speake He that hath no roote of vnderstanding and wisedome in his heart but either saith other mens written prayers or rabbles together many words and sentences without vnderstanding and affection is a foole Otherwise he that is weake in knowledge or otherwise defectiue may vse other mens prayers and parcels of many prayers into which his vnderstanding and affection being implyed they become his owne For hee doth ioyne with holy men in their prayers as the people ioyne with the preacher in his prayers if he vse discretion in the vse of their prayers For one set prayer cannot agree to all times and circumstances vnlesse it be more generall as the Lords prayer is most generall and may therefore be said at all times Verse 4. When thou vowest a vow vnto God deferre not to pay it for hee hath no pleasure in fooles pay that which thou hast vowed THe second particular is a vowe When thou vowest a vow vnto God deferre not to pay it That is when according to the Law thou hast vndertaken to exhibite an euident testimony of honour to the Lord by a vowe thereby exciting and stirring vp thy selfe to giue vnto the Lord that which is his owne and due vnto him euen thy selfe the resignation and consectation of thy selfe or any thing into his hands to be to his honour in thankefull obedience after a more speciall manner deferre not to pay it doe not mocke God trifle not with him make no dissembling shew of speciall seruice and thankefulnesse to him when thou art loath to performe it as though thou wert willing to bind thy selfe to God but yet loath to abridge thy selfe of liberty This is like the hypocrisie of Ananias and Saphira Act. 5. For he hath no pleasure in fooles An argument inforcing the admonition They that doe so are not accepted of God because they are fooles that is they are sinfull and wicked their rashnesse sheweth their irreuerence their slacknesse in paying sheweth their dead heart and coldnesse of affection and their not paying manifesteth their deepe hypocrisie and contempt of him The man of honour and the aged are offended if a man in such sort trifle with them much more is God displeased when he is so lightly regarded and mocked Therefore the Lord commanded in the Law Deut. 23. 21. When thou shalt vow a vow vnto the Lord thy God thou shalt not slacke to pay it for the Lord thy God will surely require it of thee and it would be sinne in thee Pay that thou hast vowed A conclusion of the reason If thou slackest to pay thy vow it shall be sinne in thee Therefore pay it Verse 5. Better it is that thou shouldest not vow then that thou shouldest vow and not pay AN amplification of the conclusion by a comparison It is better not to vow because that it is indifferent and free for God hath not commanded it but promised to accept that incitation of thy selfe to speciall seruice and duties Therefore if thou forbeare to vow it shall be no sinne in thee Deut. 23. 22. it is better I say then that thou shouldest vow and not pay because that is sinne For God is mockeâ— seeing that whom with thy lippes thou hast honoured thou hast by deede dishonoured shewing thereby thy want of feare reuerence and loue to him as followeth in the next verse Verse 6. Suffer not thy mouth to cause thy flesh to sinne neither say thou before the Angel that it was an errour wherefore should God be angry at thy voyce and destroy the worke of thine hands A Reason of the comparison why it is better not to vow then to vow and not to pay because it is sinne For though thy vow be in thy free choyce yet when it is once made God hath commanded the performance Deut. 23. 23. That which is gone out of thy lippes thou shalt keepe and performe euen a free-will offering according as thou hast vowed to the Lord thy God which thou hast promised with thy mouth Therefore Dauid saith Psal 66. 13. 14. I will pay thee my vowes which my lippes haue vttered and my mouth hath spoken when I was in trouble This he propoundeth by way of dehortation Suffer not thy mouth to cause thy flesh to sinne That is neither conceiue in minde nor promise with thy mouth that which thou canst nor nor oughtest to performe for that is but to binde thy selfe to sinne which easily thou mightest haue auoyded yea to call and seeke for occasions of sinne in that thou takest vp that for an occasion which God hath left free and easie for thee to forbeare Neither say thou before the Angell that it was an errour A preuention of an obiection thus Although I haue rashly vowed that which now I cannot performe and through ignorance haue vowed that which afterwards I find to be vnlawfull yet my intent was good Therefore if I confesse mine errour before the Lords messenger Mal. 2. 7. and seeke to be absolued from my vow according to the Law Leuit. 5. 4 5. c. I trust God will be reconciled to me Answer When we are about to doe for our selues I meane to please God according to our owne ignorance and lust then we terme it a good intent but when the deede is naught through want of knowledge of Gods will and hearty submission to his will the intent is as bad A foole will not want excuses for his follie and this good meaning or well meaning is one of the common deceits of a carnall heart being like him that wisheth well to his friend but neuer doth him good but rather euill alwayes in the end when he is throughly
when vnder colour of religion as hearing reading religious talking c. they intend to effect some mischiefe at least to couer their prophanenesse couetousnesse reuenge c. So Absolon vnder colour of a vow conspired against his Father The Pharises vnder pretence of long prayers deuoured widdowes houses they crucified Christ also vnder many pretences So the Iewes fasted Isai 58. 4. Such a fast was Iezebels to murther Naboth Such like were the Preachers of Corinth and they that preached of enuie to increase Pauls afflictions Phil. 1. 15. 16. And it is to be feared that such like abominable ones are plentifull in these dayes For as all things are pure to the pure so hypocrites defile the purest and holiest things Verse 2. Be not rash with thy mouth and let not thy heart bee hasty to vtter any thing before God for God is in heauen and thou vpon earth therefore let thy words be few AN amplification of the former instruction by the specials or particulars to wit of prayer vowes to verse 8. but negatiuely or dehortatorily to declare also the vanities incident to these religious exercises as I said before Here he teacheth how we ought to pray or to keepe our foote or heart in prayer Be not rash with thy mouth That is when thou art about to aske any thing of God or to giue him thankes by prayer let not thy tongue runne before thy wit let not thy minde be carried away with rowling imaginations of many broken matters and confused apprehensions nor yet thy affections vnpurged from the scent of sensuality pride presumption boasting like the Pharises babble not forth ignorant heartlesse formall speeches in the eares of God as hypocrites doe which thinke to be heard for the loudnesse of their noyse and multitude of their words Mat. 6. 5. And let not thine heart be hasty to vtter a thing before God Be not vnaduised in thy thoughts and intent thereof in Gods presence to aske or promise what thou thinkest good according to thine owne lust or liking Iam. 4. 2. 3. 4. to giue and take as pleaseth thy selfe as if thou thy selfe be pleased God should be pleased also to doubt of Gods goodnesse and promise of giuing and to limit his power Let not thy counsels or thoughts proceed from an vnpurged and ill disposed heart nor thy words from vncomposed vnconstant wandring wauering thoughts For God is in heauen and thou vpon earth These words are an argument or motiue inforcing the former dehortation by a comparison of things vnlike to wit Gods glorious Maiesty and mans weakenesse basenesse vnworthinesse argued by the difference and distance of the places where God most sheweth forth his glory in heauen and man hath his habitation on earth As the highest heauen which is the throne of God is more glorious and greater then the earth which is but his foot-stoole and how farre the one is distant from the other so is God much more excellent and powerfull than man as the Lord saith My thoughts are not as your thoughts nor my wayes as your wayes Therefore let thy words be few that is to say dread that glorious and fearefull Name The Lord thy God Deut. 28. 28. Come before him in humility feare and reuerence vtter no foolish speeches make no vaine repetitions but aske with an earnest desire in knowledge according to his will and for his glory For he knoweth before what thou neâ—dest he vnderstandeth thy secret thoughts and can giue thee what and when it pleaseth him without thy prayer But this meanes hath God ordained that he might be glorified by thee by thy reuerend seare submission thankefulnesse that acknowledging of whom thou art and from whom all that thou hast commeth thou maist returne thy selfe and all that thou hast receiued to him euen to the praise of his glorious name Few words are here opposed to ethnicall pharisaicall heartlesse crying and babling 1 King 18. 28. not to the often praying nor long prayers nor feruent repetitions of the sanctified heart Luc. 2. 37. Matth. 26. 44. Ioh. 17. 14. 16. Our Sauiour Christ spent whole nights in prayer and the Apostle saith Pray continually And Christ by the parable of the vniust Iudge and the poore widdow exhorts vs to frequent and vehement praying Euery particular blessing requireth a particular prayer and thankesgiuing The Lords prayer containeth the substance of all prayers as the twelue articles doe the Gospell and the tenne Commandements the whole Law The disciples made a generall request of prayer in generall Lord teach vs to pray Luke 11. 1. not particularizing any subiect or matter but as Iohn taught his disciples The prayer of Iohn was doubtles as Caluinâ— saith some certaine forme gathered from diuers Scriptures agreeable to the time of the comming of Christ and his spirituall kingdome And the prayer of Christ containeth the whole substance of his kingdome which is Gods wisedome and glory in mans saluation the three former petitions respecting Gods glory and the three latter those things that are profitable to mans saluation So also the commandements are diuided into two tables the former containing duties of piety towards God the other duties of charitie towards men So the twelue articles teach vs what to beleeue concerning God Father Sonne and Holy Ghost and what concerning the Church The disciples being yet but children and of confused knowledge vsed this prayer onely I thinke in solemne praying as children and ignorant people are first taught the articles of faith the commandements and this prayer But they that hold it enough to say the Lords prayer onely namely this forme of words may as well lay it is enough to faith and obedience onely to beleeue the Creede and doe the commandements refusing the particulars of the Law and the Prophets the Prouerbes of Solomon c. the writings of the Euangelists and Apostles and all expositions and applications as indeed they doe But when the Apostles were indued with full measure of the spirit they could frame prayers according to all circumstances exigence of times and occasions as Act. 4. 24. c. Act. 20. 36. Which Pauls also in all his Epistles testifie after the example of Christ Ioh. 17. and Chapter 11. 22. 42. c. and many other places Therefore I conclude as a mans knowledge of the truth is so let him pray generally or particularly yea both according to the direction of the Lords prayer and that is according to the doctrine of the whole Scripture of Christs kingdome Euery right prayer is a branch of the Lords prayer so euery doctrine a branch of the Creed and euery worke of the ten Commandements Aske beleeue doe If these seeds be within vs they must branch forth all ouer as veines doe from the liuer and sinews from the braine yea if their branches fill the world it is but the perfection and plerophorie or fulnes of prayer faith obedience As a man abounds in knowledge so may he abound in all prayer and
old house or corrupt body that one part being repaired another falleth downe and one soare being cured two breake out in another place Hee therefore that laboureth to make this apt concurrence of things to obtaine his imagined happinesse doth but goe about to gather together wilde beasts of all sorts that runne out on euery side and being with infinite labour gotten together will deuoure one another or else all set vpon him and to bring many men together to effect a worke that are at variance among themselues and all opposite to him Concerning humaine affaires they are full of alterations and changes Common-wealths priuate states publike businesses domesticall workes and actions are full of inconstancie vncertaintie crossenesse trouble and griefe Such crossenesse is there in euery thing so manifold euents contrarie to mans intendments that the best gamester hath commonly the worst lucke And euen those things whereof mans wisedome and prouidence seeme to haue most power and command doe fluctuate vpon vncertaine issues in so much that he is altogether vncertaine whether his intents shall succeede at all and how and whether they shall turne to his benefit or hinderance to the raising vp of himselfe or ouerthrow of himselfe and that which to day hee hath resolutely determined is to morrow through vnknowne occurences changed and quite disanulled To conclude Of all these vanities there is a constant reuolution Man cannot vtter it An illustration by a comparison of the Lesse The reuolution instabilitie vncertaintie and vanitie of man in himselfe in his estate in all his wayes and imaginations and also of the creatures with him is more than man by word or writing is able to expresse How vncertaine and vnknowne are the ordinances of Heauen And who hath set the dominion thereof in the earth Iob 38. 33. Who can foretell the seasons of the yeare by the variable configurations of the starres Yet hath God set them for times and seasons And one vnseasonable Summer or Winter Seed time or haruest turneth all mens states vpside downe inriching one and impouerishing another Now the seede rotteth with too much moisture than both grasse and graine is scorched with heat and how slipperie is monie and cattle vncertaine Man and his estate therefore standing vpon such foundations is altogether instable and vncertaine And how sure a foundation is that of the windes and the waters Yet the Marriner must apply and commit himselfe to them he must obey them Whether he shall returne home againe he knoweth not nor when nor which way whether poore or rich And whether the Sea or Land be the safer habitation hee cannot determine As the water swalloweth vp so the fire deuoureth danger is euery where The continent is inconstant as the waters For the earth is full of darkenesse and cruell habitations All the foundations of the earth are out of course High-wayes bye-wayes and hedges are full of robbers wilde beasts and serpents A man is safe no where One lyeth in waite for his tongue another for his purse another for his body Againe things profitable and good in their kinde sometimes afford no profit to the owner and sometimes hurt Contrarily things of least account and that are as it were made for euill doe a man the most good What is good what ill for a man by all his wisedome he cannot certainly know no not for a moment and blinde hope is doubtfull and fearefull Whence then is ioy and full contentation How long could it last if a man had it The heathen shewed forth this instabilitie and vncertaintie of mans estate in their card-play and dice-play For these playes are nothing but a sportfull imitation of Gods prouidence vnder the names of chaunce and fortune with a wise disposing of those chances for the most good and least losse that fortune dealeth The best play so the best course hath oft times the worst euent and contrarily So chancefull changeable and vncertaine are all worldly things The eye is not satisfied with seeing nor the eare filled with hearing The former comparise figured by a gradation Man can neither vtter by voyce nor by his owne obseruation perceiue nor by relation of others attaine to the depth of Gods wisedome in his workes nor yet of the corruption that is in them Although the wisest and most exercised in the contemplation of the creatures and humane affaires striue neuer so much to satisfie his curiositie in searching out the vnknowne paths of God in all things yet can he neuer finde it out nor comprehend in minde the firme foundation of God in such infinite contingencies casualties inconstancies appearances disparences courses and recourses of all things Yea the counsels of God are so deepe and his waies past finding out that man imagineth that there is no knowledge nor gouernement at all or that he swayeth great matters onely which maketh him so trust to his owne wisedome and prouidence and thereby to worke out this happinesse conceiued in his vaine minde Moreouer the frailety of all creatures in themselues and mischieuous dispositions one against another and all against man are infinite Euery thing is but a Lyon in the grate their obedience is outward compulsion not inward affection as in their creation But the frailty of mans body instabilitie of his estate the malice of his heart the wickednesse of his actions against God and man are wonderfull his inuentions are innumerable The wicked subtilties of a woman in insnaring the foolish and the madnesse of fooles is endlesse Salomon saith that hee could not comprehend it Chapter 7. God onely is able to deliuer a man The miseries troubles disquietnesse vexations of man in the best common-wealth are manifold and great Euery one is suspitious and afraid of other the hearts of men are so deceitfull their simulations and dissimulations so many their dispositions so variable All things are carried by extremity neither doth reason rule nor good affection moue And this is a common deceit in euery one in euery matter to make an alledgement shew of reason and good will when it is nothing but the awe of the Magistrate or some other compulsion or that one may make vse of another for the time In which case euery one loueth himselfe but neuer one another Mischiefe enuy and destruction is in the heart of euery one naturally And a politicke regiment is a grate for wilde beasts euery one hauing an habitation by himselfe and Lawes are iron chaynes for madde men If the chaynes were broken and the grate broken vp we should be as wilde beasts in a forrest How many headie beasts are there craftie Foxes subtle Serpents that by monie fauour and all deuices seeke to wrest and cracke these chaynes How many violent and moody beasts rushing against the sides of the grate making the house to shake in the parts and sometimes in the whole euer waiting watching wishing trying now and then to breake all open This is the qualitie of euery wilde thing in hold Surely if
delight of the eyes so also may these be termed the delights of the sonnes of men in those warlike times Iud. 5. 30. Haue they not sped haue they diuided the prey to euery man a damozell or two which was a speciall reward But Tremellius translateth it Symphonie and Symphonies that is all kindes of musicall Instruments as it is in our English Translation For melody is a mixture of like and vnlike voyces or of like and vnlike sounds in the mixture and temperature whereof one is so refracted and retused by another that of them all Symphonie id est a discordant concord ariseth after the imitation of the elements refracted in an harmonicall mixture in compound bodies Now musicke is delightfull to young men and may well be thus termed Verse 9. So I was great and increased more then all that were before mee in Ierusalem also my wisedome remained with mee A Conclusion containing an amplification of his pompous magnificence by a comparison of all his predecessours I became great both in power and wealth eminent and glorious aboue all Neither in this royall splendour was I intemperate giuing the reines to inordinate affections and lusts but I behaued my selfe both in the getting and vsage of these things according to the direction of wisedome that I might both freely without checke of conscience reioyce in them and also be admired and honoured in the mindes and hearts of mine owne subiects and forraine Princes Verse 10. And whatsoeuer mine eyes desired I kept not from them I with-held not mine heart from any ioy for my heart reioyced in all my labour and this was my portion of all my labour SIxtly moreouer besides these particular prerogatiues whereof I haue made mention by name I with-held no delights from my senses which either by the wisedome of my minde or by the submonishing inclinations of my senses I perceiued to affoord accesse of ioyfull contentment Neither did I suppresse the fancies of my heart with checke or delay but it reioyced in the easie speedy and full attainement thereof Therefore my heart reioyced in all my labour which I tooke for the ioy of my heart And this was the portion of all my labour euen to reioyce my selfe in the vse of these things Thus farre of the triall of the third way to felicitie Verse 11. Then I looked on all the workes that my hands had wrought and on the labour that I had laboured to doe and behold all was vanity and vexation of spirit and there was no profit vnder the Sunne AN exposition of Solomons counsell in the reuiew of his pompeous magnificence and of the euent thereof After that by wisedome I had effected all that was in mine heart to do and gotten what comfort contentment and ioy could be affoorded to my heart in the possession sight and vse thereof the testimony of other Kings and Princes in their admiration of my royall splendour also furthering and confirming in me the conceited hope of happinesse then vpon vnpartial reueiw of all my glory according to true wisdome without deceitfull flattery of my selfe I saw no profit no solidity no perpetuity but changeablenesse and chancefulnesse both in the parts and in the whole For both the things themselues are subiect to casualties and alterations and howsoeuer in time to vanish quite away and also age it selfe maketh the most delightfull things wearisome So that what felicity so euer men through the errour of their mindes may imagine to themselues or the things of the world may occasion them to hope for by their deceitfull shew promising what they cannot performe yet there is no such profit no sound tranquility no constant rest in them all things being vncertaine fleeting subiect to dissolution by a thousand wayes some apparent some suspected most vnknowne holding the vnstable minde and doubtfull heart alwayes in vnquiet suspence Therefore by reason of this vanity they are a vexation to the spirit giuing no more contentment thereto then light wind doth to the hungry appetite and empty stomacke Neither indeed can the armies of heauen and earth afford it because God hath subdued all things vnder vanity Verse 12. And I turned my selfe to behold wisedome and madnesse and folly for what can the man doe that commeth after the King euen that which hath beene already done AN exposition of his counsell in the reuiew of the two former wayes to felicity to wit of wisedome and beasâ—iall sensualitie and also foolishnesse with a confirmation therof Wisedome and madnesse are quite contrary Madnesse is inconsideratenes rashnesse epicurishnesse mirth and iollity without all care Folly seemeth here to be a mixture of both But wisedome in the wicked cannot be tearmed wisedome but worldly craftinesse brutish or diabolâ—call subtilty The Hebrew is Sikkeluth of the verbe Sakal i. pravus distortus perverâ—us suit that is wicked froward peruerse turning aside out oâ— the right way Such wise men as the world counteth wisedome are in the Scriptures termed brutish and foolish Ier. 10. 8. And beasts euery where because their wisedome is onely exercised in fulfilling their brutish appetites and fleshly lusts which is a thing common to man with beasts neither can the vnregenerate do otherwise 1 Ioh. 2. 16 A foole is either naturall or spirituall The naturall foole is either reasonable or reasonlesse The reasonable is hee that wisely and prudently ordereth himselfe according to reason which reason notwithstanding is corrupt and limited to lust Rom 1. 22. 1 Ioh. 2. 16. So that in him there is nothing but folly and wickednesse Such a foole is euery man vnregenerate Psal 14 1. 2. The reasonlesse foole is either he that hath not sound reason whose principles of reason are craâ—kt broken and confused but yet to his power doth wickedly or else that hath reason but vseth none being captiue to his lusts of whom there is lesse hope than of the other To this foole shame and reproch belongeth He is full of mischiefe proud wilfull wrathfull reuengefull rash and is inwrapped in many dangers and troubles For as he gloryeth in his craft and is mischieuous so mischiefe falleth on him it is his portion The spirituall foole is euery carnall Professour of the Gospel in outward shew without the power thereof who hath a generall illumination confused and broken principles but his manners and all his courses are heathenish and brutish being captiuated to his lusts Yea and he is a foole also that hath vnderstanding knowledge and learning but yet serueth not God but his owne lusts thereof deceiuing his owne heart There are abundance of such fooles now a dayes Of all these fooles Solomon here speaketh but more specially I thinke of the reasonlesse fooles To discouer the vanity and folly of spirituall fooles more at large This foolishnesse is that common mediocrity or meane which worldly wise-men polititians and moralists and all fooles doe falsly imagine to be vertue or the best profession which consisteth in the middle of their extreames But in
euen their owne preferment gaine c. or itching after nouelties and changes They also that come after shall not reioyce in him And when he is old also the people then shall no more reioyce in him then the former did in his aged Father For the common people are like to children that rest not contented with any Schoole-master and like to seruants that loue to change euery yeere their Masters euen as againe Parents and Masters are affected to new Ministers People are desirous to heare new Preachers as Feasters to heare new songs and new instruments Ezech. 33. 32. CHAPTER V. Verse 1. Keepe thy foot when thou goest to the house of God and be more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill IN this Chapter Solomon prosecuteth still the same argument of vanities But from the first verse to the ninth he maketh a digression from vanities in temporall things and sheweth the vanities that are rife in the Word in the seruice of God As before hee declared the vanities of all humane things both inward and outward and withall shewed the good that was to be found in them euen the comfort of the body so here hee setteth downe the true felicity and happinesse of man and where it is to be found to wit not in worldly wisedome worldly wealth worldly pompe but in the reuerend feare and true seruice of God It was not to be found in the Schooles of humaine learning but in the house of God And withall he sheweth the vanities and hypocrisies of men corrupting themselues in this his seruice to the verse 8. and the occasions of their hypocrisies and fainting in his seruice verse 8. as doubtings of Gods prouidence and administration through oppressions which still increaseth vanity And this he doth by way of exhortations dehortations or admonitions That so by shewing on the one side the vanities of humaine things with the good of them for the body and on the other side the good of spirituall things for the soule with the vanities therein he might plainely set before our eyes the most absolute and perfect felicity of both body and soule euen of the whole man here in this World yea that in seeing the good of all things and the vanities of all things we might be mortified to this and quickened or renewed to that Keepe thy foote when thou goest to the house of God Come not to the house of God as to an ordinary house but consider whether thou goest into whose presence to what end In Prou. 4. 23. he saith Keepe thy heart with all diligence Here he biddeth Keepe thy foote By heart hee meaneth the soule by foote the affections The soule is carried vpon the affections as the body is vpon the feete Therefore the meaning is take heede to thy soule to thy selfe to thy spirit to thy affections Consider well how thou art in spirit affected in affections disposed when thou goest to the Temple of God to performe the workes of diuine seruice And be more ready to heare When thou commest to the Temple of God put thy shooes off thy feete thy carnall affections Exod. 3. 5. For the place where thou standest is holy that thou mayest resigne thy selfe wholly to the Lord Ruth 4. 7. Come in reuerence humility sincerity to heare the Law and the Prophets to vnderstand to beleeue to yeeld thy selfe to the Lord in absolute obedience to his Word Know wherefore thou commest into whose presence what thou intendest by thy offerings so shalt thou come in reuerence and dread in faith in thankfulnesse Then to offer the sacrifice of fooles That is fooles come cloathed with the ragges of vanity ignorance pride presumption and other lusts they come without a wedding garment They come with a multitude of sacrifices and to burthen the Altar of God as though God regarded their outward workes and needed their gifts that hee should be pleased with them reconciled to them and reward them for their workes and gifts sake as great men vse to doe when costly presents are sent vnto them But these fooles know not that the true intent of sacrifices is not to giue to God but rather receiuing of God as forgiuenesse of sinnes deliuerance from euerlasting death saluation and life the right of this World and the glory to come by the death and merits of the Sonne of God whom those sacrifices and offerings did shadow forth represent and signifie vnto them They know not that they should come to learne vnderstand see beleeue and receiue the endlâ—â—se mercy and grace of God towards them in these sacrificâ—s and withall to testifie their thankefull obedience to him euen the deniall of themselues and all fleshly lusts to resigne themselues wholly to him who in the appointment of God had euen already giuen himselfe for them This true faith and obedience is far from those ignorant fooles who thinke to appease the anger of God and to please him with their outward workes and gifts lip-prayers and fastings Math. 6. Yea to merit at his hands hereby as euidently appeareth Mal. 3. 14. It is in vaine to serue God and what profit is it that we haue kept his Commandements and that we haue walked humbly before the Lord of Hosts Here they looke to be rewarded of the Lord for their workes and fastings according to their lusts as they that honour and flatter Princes for their owne benefit and preferment They did all for their owne profit as the multitude that followed Christ so earnestly Iohn 6. 26. Suauis odor lucri ex re qualibet Gaine is sweete out of euery thing In Zach. 7. 4. 5. They fasted the fifth and seauenth moneth a Law of their owne making else it should not haue beene kept so long seauenty yeeres together verse 5. to obtaine temporall benefits for their bodies of him but they stopped their eares at the voyces of the Prophets verse 7. they refused to heare they pulled away the shoulder and made their hearts as an adamant verse 11. 12. God a giuer was theirs but not God a receiuer For they consider not that they doe euill They vnderstand not that these workes prayers sacrifices vowes fastings are an abomination to the Lord where faith reuerence humble confession loue obedience are wanting Esai 1. Psal 50. 8. to the end 1 Sam. 15. 22. Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voyce of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rammes Prou. 15. 8. The sacrifice of the wicked is abomination to the Lord but the prayer of the vpright is his delight These outward exercises of Religion performed by fooles are euill and therefore an abomination procuring wrath and destruction from the Lord. First when they are done in ignorance and disobedience as appeareth by the Texts aforesaid the Iewes did and most people now adayes doe and alwayes haue done Secondly
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
God hath made man vpright but they haue sought out many inuentions A Generall conclusion of the difficulty of wisedome concerning foolishnesse and madnesse and of the infinitenesse thereof illustrated by the contrary namely the state and condition of man in his creation God made man vpright in his vnderstanding reason will affections but they haue sought out many inuentions that is to say the whole nature of man being corrupted euill cogitations studies and deuices proceed from him partly through ignorance of God and his truth partly of hardnesse of heart yea his vnity with God being dissolued he is become a beast his spirit being cast downe into vtter darkenesse euen the sediment of concupiscence or the cursed flesh For all that is in this world is the lust of the flesh the lust of the eyes and the pride of life There is nothing but lust Therefore there is no truth but lies and deceits in man and they are partly brutish or fleshly and partly deuillish For he is the Lord of the flesh CHAPTER VIII Verse 1. Who is as the wise man and who knoweth the interpretation of a thing a mans wisedome maketh his face to shine and the boldnesse of his face shall be changed SOtomon in the former Chapter hauing treated of wisedome the practise of wisedome and difficulty thereof the scope whereof was that we should rest contented with these things that God for the present offereth vs and also abstaine from all wearisome and curious searching into the workes of God and euill workes of men wherein God hath a ruling and ordering hand he I say taking occasion by this last instruction or remedy of wisedome proceedeth on forward to demonstrate the vanity of worldly things by the instable and vncertaine administration thereof which is two-fold the one of man in this Chapter to the end of verse 13. the oâ—hâ—r of God from the verse 14. to the end of Chapter 9. To which the former is subordinate and both of them so variable and confused to mans reason as that no certainty thereof can be defined by any man but things are swayed no man can tell how nor whether they â—end And this is the fist example of vanities obserued in outward things For here he speaketh of things according to their outward appearance to humane reason Of this Chapter there be two parts The first containeth the dutie of men in ciuâ—â—state to the end of verse 8. wherein the awfull state it selfe the weth vanity being caused through the corruption of mans crooked disposition and much more doth the transgression of his duty herein bring forth vanity and misery The second part toucheth the tyrannicall abuse of gouernment from the verse 8. to the end of the 13. verse But this he doth by way of instruction as in the former Chapter shewing here also what the practise of wisdome is in ciuill state to arme a man still farther with this remedy against the miseries and euils that in this regard also may befall him that so he may obtaine some measurable ioy contentation and comfort in this life This first verse is an Eulogie praise or commendation of wisedome and that by the excellence of wisedome and the effects thereof The excellence is set forth by a comparison of equals denyed figured by a communication and that againe by an exclamation or Epiphonema more significantly or emphatically to expresse the worthinesse of wisedome Who is as the wise What man of any estate degree or quality may be compared to a man of wisedome None Who knoweth the interpretation of a thing An explication of his excellence illustrated and figured in like manner Who hath vnderstanding iudgement discerning of things persons places times and seasons as hath beene already said is now to be further declared who hath these I say but the wise Who knoweth what to speake and when to speake Who knoweth when and how to beginne a businesse to proceede to surcease to handle a businesse to tarry for occasion to take opportunity but the wise Moreouer wisedome is set forth by the effects A mans wisedome maketh his face to shine and the strength of his countenance shall be changed These words haue relation to the former Chapter verse 2. 3. 4 5. 6. That is to say whereas I said before that a man was armed against the vanities of this life by mourning anger sorrow sadnesse of heart countenance behauiour c. and that was a point of wisedome so now contrarily in another case or respect the same wisedome maketh the countenance of the wise lightsome amiable serene that no token of indignation griefe anger displeasure may appeare therein but the frowning seuerity and sadnesse thereof is changed into the contrarie The vnderstanding of this point of wisedome appeareth by that which followeth after Verse 2. I counsell thee to keepe the kings commandement and that in regard of the oath of God THe principall proposition of a mans duty towards the higher powers wherein the practise of wisedome consisteth The words are an admonition or counsell I counsell thee to obserue the kings mouth or word or to keepe his commandements according to the intent thereof as it commeth from his mouth and is maintained by his power and that not so much for feare of his power and punishment as for the oath sake in faithfulnesse and conscience whereby thou art bound to God and to him vnder God In old times some of the kings of Iuda caused the people to sweare that they would serue the Lord and cleaue to him and renounce idolatry This loyall obedience is subordinate to our obedience to God and is our obedience to God forasmuch as rulers and gouernours are ordained of God to which therefore we must submit our selues vnder him and to him in them and to their lawes being agreeable to his lawes and grounded on his lawes For the lawes of God are generall for all nations and generations of the world and respect the conformitie of mans nature thereunto and therefore continue the same for euer but the lawes of Princes are alterable and changeable at their discretion according to the condition of times and people but yet by the direction of the lawes of God This is godly wisedome godly policie For the maine intendment spirit and life of mans law is the preseruation and keeping of Gods law that those that haue not an inward conscience and feare yea loue wrought within them by the preaching of the word or light of naturall principles before the word commeth that those may haue an outward conscience to which they shall be inforced by the power of the magistrate to make brutish men ciuill and ciuil men religious if God giue grace and religious men to continue religious And therefore as Saint Paul termeth the Gospell of Christ his Gospel which according to his wisedome and discretion hee propounded vsed and applyed to the best for the planting and further building vp of the Church so is Gods Law the
desolation shame and perpetuall ignominy All shall be in the end but the crackling of thornes vnder a pot For they do hatch Cockatrice egges and weaue the Spiders web Esay 59. 5. They are crafty fooles hindering what good they can and doing euil hurting many and killing themselues There is nothing in them but selfe-loue pride hatred and mocking of them that are good The good wisedome of God in his children which is humble and louing they despise and deride exalting and preferring their owne serpentine suttlety For they are of the Diuell seeking their owne wils lusts and glory not Gods nor any mans good CHAPTER X. Verse 1. Dead slies cause the oyntment of the Apothecarie to send foorth a stinking sauour so doth alittle follie him that is in reputation for wisedome and honour THis Chapter hath two parts First an exhortation to perseuerance in wisdome verses 1. 2. 3. Secondly a remedy against vanities in ciuill gouernement by the direction of wisedome from verse 4. to the end The Exhortation is inforced by an argument drawne ab incommodo from the hurt and inconuenience that shall follow vpon inconstancie negligence or leuitie A little folly staineth or disgraceth him that is in reputation for wisedome It is illustrated by a similitude of dead flies infecting the Apothecaries ointment As an oyntment made by th' art of the Apothecary is esteemd most precious desired of euery one yet is it corrupted with a few dead flies and contrarily casteth foorth a stinking sauour that offendeth the sence euen so a man that hath beene highly esteemed for his wisedome doth by a little errour yet indiscreetly committed lose his former grace and reputation A blacke spot in a white sheete is seene of euery one that can hardly discerne other colours and secret enuy that is put to silence by the common fame and grace yea and carried backe with the sway of the multitude as the Shippe is with the Tide breaketh foorth as waters when a small gap or breach is opened And this is also vanity God is only good only wise and will be knowne to be so If Salomon had not beene tempted to folly by his heathenish wiues nor Iosiah giuen the battell to Pharao without asking counsell of the Lord yet after-times shal bewray the ignorance and vanitie of man seeing that that which seemeth to be both wisely and well done for the present to mans reason hath a diuers and contrary euent for want of wise prouidence Therefore is God onely wise onely good Man must not therefore be discouraged but more carefully imitate him and learne as children do of their parents and as wisedome hath taught vs Mat. 5. 48. Be you perfect sv your heauenly father is perfect Verse 2. A wise mans heart is at his right hand but a fooles heart at his left THis verse setteth downe the meanes whereby to preuent and auoide the blemish of folly and to maintaine still the honourable reputation of wisedome The meanes is double or hath two members First the wise man is led and guided by vnderstanding according to the fundamentall truth or the right ground of things Secondly if he erre he soone perceiueth it and quickly recalleth and recouereth himselfe This is illustrated by the contrary and both contraries by a similitude of the right hand and the left A wise mans heart is at his right hand The right hand is more strong agile and operatiue then the left therefore the artificer handleth his toole and worketh with it and so proceedeth well and bringeth his worke to perfection but if he giue but one stroke with the left hand he marreth his work for the left hand is but an helper or seruant attending on and gouerned by the right Therefore the eye and minde of the worker is euer at his right hand so likewise sound reason or good vnderstanding is a mans right hand and his affections are his left The wise man is alwayes inclinable to good reason his eye mind heart is altogether fixed on the ground of the truth and thereafter he worketh and proceedeth and his affections are but attendants and seruants to his wisedome which he hath at command but if hee yeeld or giue place but once to them Pâ—ssima suggerunt they are brutall he marreth all the splendour or grace of his worke euen that one stroke shall be a great blemish and eye-sore Let not him also that can fundamentally and methodically carry his worke with him intermingle a foolish opinion or perswasion of another lest it be as brimstone cast into the lake or vessell of the Alchymist among gold whereby his worke is marred Moreouer a man is the right hand woman is the left For she was created for an helper an vpholder of the family not an actor yet is some man left handed the prudent man oft times giuing place to a woman is as gold mingled with brimstone or as one that holdeth his worke in the right hand and worketh with the left Adam Solomon Samson may be examples hereof and if Iob had regarded his wiues counsell all his innocencie had bene vtterly corrupted and his vprightnesse peruerted but the heart of a wise man is at his right hand The other member of the meanes is vnderstood by anantapodosis or ellipsis and is gathered by the opposite vers 3. This is illustrated by the contrary practise of the foole The heart of a foole is at his left hand The foole is carried with his affections he is alwayes in clinable to folly a wicked and a vaine thing soundeth best in his eares wisedome cannot enter into his head wholesome instruction he abhorreth For he hath an euill heart vnpurged vnhallowed and therefore is he euer inclined to the worse part His grounds are broken and confused disturbed and ruled by his lusts so are his proceedings disorderly and bring forth vanitie Verse 3. Yea also when he that is a foole walketh by the way his wisedome faileth him and he saith to euery one that he is a foole THe second member of contrary folly seruing to illustrate the practise of wisedome or second member of the meanes whereby the reputation of a wise man is preserued from blemish Yea also when he that is a foole c. When a wicked man is entred into the way that his filthy lusts haue drawne him into then his heart faileth him he considereth not whence he is swarued nor whither he tendeth but being proud and wilfull he will neither reclaime himselfe nor be reclaimed by another but saith to euery one that he is a foole he declareth his folly and maintaineth his folly He hath no delight in vnderstanding but that his heart may discouer it selfe Prou. 18 2. seeking out reasons and excuses for his folly and giuing foolish answers to euery thing that is obiected against his folly and also strengthening himselfe with the opinions and testimonies of such like as himselfe is Whereas contrarily the wise man presently acknowledgeth concealeth and speedily salueth his error
obedience not fantastick dreaming as they that would seem to be as deuout as Mary and yet are as proud as Iezebel as zealous as Dauid but as couetous as Nabal A meere delusiō Verse 13. Let vs heare the conclusion of the whole matter Feare God and keepe his commandements for this is the whole dutie of man THe generall conclusion of the whole scope of all Christian doctrine and exhortation For all is but the mortification of the old man and the quickning or renewing of the inner man and both these are one They are one motion and differ but in respect of the termes à quo ad quem For what is that which mortifieth but life The spirit of mortification enliueth and the spirit of life mortifieth at one and the same instant vno actu The conclusion is inferred by way of exhortation to moue attention to print in the memory the substance of all and the maine end of all writings which whosoeuer hath not rooted in his heart he can neither vnderstand rightly nor do truly but is a lyer euen a very hypocrite in his best speechss and best actions Thomas sayd to Christ Ioh. 14. 5. We know not whither thou goest and how can we know the way The knowledge of the place goeth before the knowledge of the way and the maine end and drift of euery instruction and action is first to be weighed What is the end of all writings but to feare God and keepe his commandements He that doth not this knoweth nothing and is but a dreamer Feare God and keepe his commandements This is the substance of the conclusion consisting of two precepts the one whereof concerneth the inward man or the affection the other concerneth the outward man or the action the one the heart the other the life Concerning the first by feare is meant a reuerent awe of Gods maiestie proceeding from faith whereby through the feeling of his loue as well as the weight of his displeasure we are afraid to offend him Feare is put for the whole worship of God by the figure Synecdoche It is the principall part of Gods worship and keepeth all the other in their duties all euill being committed where it is wanting Therefore sayth the Scripture Blessed is the man that feareth alway It is the beginning of wisedome true and sauing wisedome Prou. 14. 16. and the perfection of piety For the better vnderstanding hereof I wil insist a litle vpō it There are sundry sorts of feare First Dabolicall Iam. 2. 19. The diuels beleeue and tremble Second Naturall It is an affection or passion of the heart whereby we feare not onely death or dissolution but dangers and euils that are destructiue of our good estate or welfare This feare is by naturall instinct in all sensible creatures as well as in man and in the godly as they are men and in Christ as he was man subiect to our infirmities not to sin This feare of it selfe is not a sinne for Christ could not sin but in vs it is sin by reason of our corruption because we do not order it according to the law of God but Christ in fearing death did also submit himselfe to the decree of his Father according to the commandement Thou shalt loue the Lord thy God with all thine heart c. So feare was ouercome of loue or rightly ordered by loue So the godly after the example of Christ though they feare death yet they humble themselues to death and to all crosses because the loue of God taketh away or extenuateth feare Third Worldly feare This is the corruption of naturall feare when as men do forsake or deny God and Christ in what measure soeuer that they might not lose their goods good name pleasures preferments c. The worldly iealous zealous deuout are full of this feare Their feare is great and continual but it is a pernicious and damnable feare and all that they feare be they neuer so subtil and prouident shal fall vpon them Math. 10. 28. Feare not them which kill the body c. Ioh. 12. 42. many beleeued on Christ but durst not confesse him lest they should be put out of the Synagogue and incurre the displeasure of great ones This was Nicodemus his infirmity Ioh 3. 2. The Princes Priests and Pharises were drunke with this feare Ioh. 11 48. Fourth Seruile feare It is proper to the wicked For their conscience being guilty of sin they feare the wrath of God both temporall and eternall Prou. 28. 1. The wicked flie when no man pursueth The wicked are like a raging sea Esay 57. 20. It hath two effects First it restraineth from grosse crimes and constraineth to outward duties at leastwise it mitigateth the extremities of sinners as doth also the sword of the magistrates which curbeth those that are senslesse or haue but a dogs conscience Hence the Poet sayth Oderunt peccare boni virtutis amore Oderunt peccare mali virtutis amore When as Paul disputed of righteousnesse temperance and the iudgement to come Felix trembled Acts 24. 25. Secondly it worketh hardnes of heart and desperation in some when it groweth to an height of wicked resolution all hope being vtterly quenched Fifth Filiall or sonlike feare This is proper to the regenerate who by this feare are moued to auoide sinne and to liue godlily and righteously It ariseth from the knowledge of God and out selues and from the feeling of his acceptation loue of vs wrought in our hearts by the holy Ghost Of this Solomon saith Prou 1 17 and Psal 111. 10. The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that do his commandements Iob 28. 28. The feare of the Lord is wisedome and to depart from euill is vnderstanding More plainely this feare is thus begotten 1. When a man heareth the Lawe what is there commaunded and forbidden the Holy-Ghost commeth and taketh away the vaile of naturall blindnesse and slumbering causing him to see his sinne and to beholde the wrath of God vpon him euen to lay them both to his hard heart whereupon feare troubleth the conscience and breaketh the hard heart 2. When a men in this case heareth the Gospel the Holy-Ghost inlightneth his minde to vnderstand and beleeue and to apply the promises to himselfe whereupon hee beginneth to feele quietnesse and peace of conscience being more and more perswaded that hee is beloued of God Now on this perswasion ariseth the loue of God for his loue grace and mercie in Christ On this loue ariseth a new feare namely to displease God so louing and mercifull Psal 130. 4. There is mercie with thee that thou mayest be feared Of this filiall feare there be foure degrees expressed by the feare of children toward their parents whereof there are foure degrees First a childe loueth his parents and flieth to them as his chiefe refuge yet is he held in obedience with threatthreatnings and feare of the rodde Secondly partly by reason partly