signifieth order Psal 110. 4. and Barar signifieth to chuse to purge to declare whereof commeth Berurim choyce men set vp in dignity namely Princes Rulers Gouernours Officers ordained of God for peaceable honest and happy life which abusing themselues and their places are to mans reason as but stronger and more subtile beasts preying vpon the weaker and more simple harmelesse Againe they may be translated thus that they might cleere or iustifie God and see that they themselues are beasts and therefore vanity it selfe euen out of measure vaine Lastly thus that God had purged them id est created them pure holy and righteous in his owne image in the beginning yet to see to in this state of degeneration or corruption they are in themselues as beasts accordingly as he saith Chap. 7. 31. God hath made man righteous but they haue sought out many inuentions and Psal 49. 20. Man that is in honour and vnderstandeth not is like the beasts that perish Which of these interpretations is the most genuine and naturall I leaue to euery mans iudgement Verse 19. For that which befalleth the sonnes of men befalleth beasts euen one thing befalleth them all as the one dyeth so dyeth the other yea they haue all one breath so that a man hath no preheminence aboue a beast for all is vanity THe apt coherence of these three verses following with the former intimate that the last interpretation is the most proper For they are a reason prouing the corruption vanity vilenesse and misery of proud man by comparing him to beasts whose frailety corruption or vanity is Gods iudgement vpon man In them may hee behold his sinne and his corporall punishments for sinne before his eyes if otherwise he be insensible which are the fore-runners and beginning of eternal torments and sencelesnesse is a iudgement of God vpon the reprobate This like condition of man and beast to carnall iudgement is set downe in these three verses which similitude or likenesse made the Epicures to thinke that the estate and condition of them both was all one and consequently that to eate drinke and play was the chiefe good or onely felicity of man For wee see by daily experience that man and beast are subiect to the like casualties and misfortunes how men vexe deuoure lye in waite insnare kill c. one another as beasts doe how they die as beasts doe hauing the same causes of corruption in them with beasts They haue the same breath whereby they liue the same spirit whereby they moue the same senses the same inward and outward members and in bodily shape many beasts come neere vnto him and he is subiect to deformities and all infirmities in his kinde as much and more then they So that in outward state hee hath no preheminence aboue the beast For he cannot longer vse the things of this World nor carry any thing away with him more then the beast doth The reason is because all is vanity Therefore there is no difference Verse 20. All goe vnto one place all are of the dust and all turne to dust againe A Commoration All goe to one place that is both men and beast are dissolued againe into their elements For God created all things of the dust and all turne to dust againe There is the same matter of man and beast Some thinke that beast was made of the earth and man of the dust of the earth to wit either of mire or else of the dust that lyeth on the sur-face of the earth But that is an idle contention For mire and dust and earth are all one and the same in essence or substance When the raine falleth on the earth it is mire when the Sunne extracteth the moisture out of it it is dust So that the whole earth is nothing but dust or mire whether you will Therefore man was not made of baser matter then beast as some say but rather of better For Adam signifieth red earth or red dust or red mire All is one without any difference And Solomon saith here all are of the dust or earth which by the figure Synecdoche signifieth all the elements whereof earth in earthly things is predominant and water in the creatures thereof No element is simple or pure but it hath a mixture of other elements also to be the Chaos or nurse of their sundry creatures which in their purity they could not be So that earthly things are most earth especially the more particular or simpler creatures as mettals stones trees c. Yet water ayre and fire also with which the element of earth is mixed By vertue of which mixture man and beast are made of the other elements as well as of the earth Verse 21. Who knoweth the spirit of man that goeth vpward and the spirit of a beast that goeth downe-ward to the earth A Continuance of the commoration figured by the preuention of an obiection thus There is great difference betweene man and beast For mans brutall nature and spirit is but the plasme or vessell of his soule which is not compound or mixed with it but onely vnited to it Therefore when this fraile vessell is broken or dissolued the immortall spirit or soule ascendeth to God that gaue it and the vessell againe is absumed into the elements whereof it was formed But the spirit of a beast is nothing but the quintessence the purest and prime of his body or his life which consisteth in the harmony or vnion of the elements and so not being another essence separable from the body it dyeth with the body Ans This is indeed the holy and diuine truth but now speaking of the worldly outward and miserable state of man as it appeareth to humaine senses and reason who can by any signe or token or skill of Anatomy find out any differing wayes of these spirits What man can shew me the ascending of mans spirit into heauen or the descending of the beasts spirit into the earth namely the dispersing thereof into the elements If a man say that the spirit of man ascends vpwards into the firmament how can he let me see that but if it doe then doth the beasts so also For the firmament is but the quintessence or prime of the elements as the spirit is of the body according to Plato And be it that by humaine reason a man may easily demonstrate the immortality of the soule as the learned heathen haue all done yet what is that to the outward worldly state of man liuing Man whiles hee is man and of man we onely speake not of spirits is no better then beast So that to conclude Seeing that it is with man as with beast there is no profit no contentment no rest no durable prosperity no happinesse at all in this cursed confused brutall world but all is vanity Verse 22. Wherefore I perceiue that there is nothing better then that a man should reioyce in his owne workes for that is his portion for who shall bring him
good in this vale of misery is imperfect yet in continuall motion and progresse to perfection though the whole engine with all the furniture thereof man and euery condition and state of life ethike politike ecclesiastike groane vnder the burthen of vanity Here then is wisedome and worke for the curious Alchymist who surpasseth common capacities Here is the skill that extracteth gall out of hony and hony out of gall Here is the Phylosophers stone that turneth yron that base mettall into gold the purest mettall euen the soueraigne good that ouercommeth euill yea that turneth things in their natures cursed into blessings the beginnings of endlesse torments into eternall glory the light that expelleth darknesse the life that swalloweth vp death the spirit that weareth out the leprosie canker and rottennesse of the spirit of the vessell of the person of the outward state To omit the many learned dotages of the worldly wise and madnesses of selfe-willed Idiots some man thinketh himselfe happy if he knoweth the euils of this life and with all hath knowledge to auoid them and in procuring of good vnto himselfe for his bodily ease comfort and pleasure thinkes that by this wisedome he hath obtained the chiefe good and so kisseth his hand and sacrificeth to his net his subtle sound pate as he iudgeth Here is his vttermost extent in this sphere is he rowled as the Sow in the mire Secondly some man againe esteemeth such a one but brutishly subtle because he doth not good to others as well as to himselfe as the principle of humanity requireth Quod tibi vis fieri fac alijs Doe as thou wouldest be done to Therefore because he is cautelous and prouident for himselfe and communicateth to others also he iudgeth himselfe to be that happy man He excelleth indeed the former brute as he againe doth that vegetable one Eccles. 4. 8. euen as the ayre excelleth the water and that the earth But the wisedomes of these three conioyned by vnion into one indiuiduall are but as an excellent vessell or receptacle for this last Lastly another who is truly wise indeed excludeth this man from happinesse yet because he is but as a beautifull body without a quickning spirit which is pietie the soule or supernaturall spirit enlining the rest So that neither the wise vegetable nor the wise brutall or sensible nor the wise reasonable or humane but the wise spirituall organized with the rest as I may say is onely capable of this soueraigne good of Solomon This onely knoweth what is good in euill things and states what euill in good things and States what is good for himselfe in both in this vaine life according to that line and measure that God dealeth to man This wisedome ordereth and enliueth the other wisedomes being a supernaturall gift the diuine influence of the sanctifying Spirit For they being seuered from this are but an eye without the optike spirit which indeed is no eye but a dead member The like we see in the structure of mans vessell id est in the vegetable and brutall spirits but the reasonable soule enliueth moueth and ordereth them both or rather her selfe in and by them by vertue of her vnion with them whereby they become rationall The degrees of this good to be gathered out of Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or positiue doctrine are briefly these 1. To be in a calling according to Gods generall decree Gen. 3. 19. Otherwise a man is a belial a sluggard a dissolute disperst incompact member out of fauour with God and man and his owne conscience and lyeth open to many miseries as he is the fittest subiect to be sentina malorum the sinke of euils 2. To labour in that lawfull calling to exercise his talent that his Lord may receiue his owne with aduantage 3. To labour with diligence Chapter 9. 10. of this booke Hereby many bodily miseries and occasions of spirituall temptations also are auoyded For a man to be negligent in his businesse is to be brother to a waster as Solomon saith else where 4. To comfort and solace the body with the fruits of our labours all the creatures from the highest heauen to the centre of the earth seruing to no other purpose then the reparation conseruation of the soules fraile corruptible vessell For the soule her self is enliued fed conserued by another World the Word of God effectuall by the spirit that speaketh therein The body is ex limo terrae of the slime or seede of the vniuerse but the soule is ex alia propagine progenie 5. As we haue receiued good so to be faithfull dispensers thereof viz. to communicate to others wherein the essence of charity consisteth Communicating of mutuall duties is the bond of ciuill or sociable life whereby a man in any condition of life in harmefull occurrences and vnfortunate accidents is preserued helped relieued and the beneuolous aspect of neighbours congratulating his prosperous state is a lightsome pleasant and comfortable thing Moreouer danti dabitur qua mensura metimini vobis metietur But this communicating is of all gifts and duties towards equals superiours and inferiours euen of euery one in their place and calling towards others in oeconomike ethike politike state Thus farre the Heathen man goeth but here he makes a stand he cannot transcend his Orbe All things are made for man saith Cicero and man is borne for man to be seruiceable and comfortable one to another in sociable life Therefore all these degrees doe but as it were constitute the vessell of the quickning spirit 6. The sixt and last degree therefore of felicity is piety towards God sincerity in diuine worship briefly shut vp in this word Feare God and keepe his Commandements It is totum hominis or totus homo the whole man without which he is but praestantissimum brutum What this feare and obedience is is set downe in the Law of Moses at large which is more largely and plainely expounded by the Prophets and they againe by the life and doctrine of our Sauiour Christ and that againe by the Apostles and they by Pastors and Teachers to the Worlds end This is that compleate soueraigne good of soule body and state positiuely taught in this Treatise Which in a word is this the wise demeanor of a man towards himselfe towards others towards God in things concerning his owne body and person concerning communicating or sympathising others concerning diuine worship according to the direction of Gods Word These degrees must not be sundered but kept intire of him that would be compleatly happy so farre forth as happinesse can be obtained in this confused enormous World Men being ignorant of this sixe-fold vnion fall into many errours run out into many extremities and plunge themselues into a gulfe of miseries yea and digladiate among themselues praysing dispraysing blaming excusing they know not what euen tossed in a labyrinth But he that builds on this ground and walketh in this light riddeth himselfe and others
winde without all resolution The case is common A foole hath alwayes a knaue attending on him hee heareth his friend truely counselling and carefully admonishing he knoweth him to be without deceit yet the knaue whom he suspecteth and feareth carrieth him away A foole is bound to his lust the diuell and the knaue worke vpon the lust which hee calleth humouring and so catch the foole Verse 4. One generation passeth away and another generation commeth but the earth abideth for euer THe vnprofitablenesse of all the studies endeauours and labours of man whereby he enquireth and searcheth deuiseth and plotteth continually to finde out a felicity or happy rest is argued by the instable transitorie variable vncertaine condition and circular course both of mankinde and of the world with all the creatures their effects and euents The World with all his creatures is Gods engine for his owne vse created in perfection of beauty wherein God shewed forth his incomprehensible wisedome goodnesse to the view of Angels and men But through the disobedience of man for whose seruice vnder God all things were made the curse was layd vpon him as a iust iudgement and vpon all creatures with him For in that it is said Thou shalt surely dye Gen. 2. 17. There is the curse or corruption of the Soule And where it is said Cursed be the earth for thy sake Genes 3. 17. Here is the corruption of the whole engine with all the creatures Now this curse or corruption is want of created vigour and strength ataxie and anomie disorder iniquitie confusion and in one word Vanitie So that all this vniuerse is a masse of vanitie mortalitie And who can bring a cleane thing out of filthinesse saith Iob. Who can worke felicitie out of miserie blessednesse out of cursednesse profit out of losse constancie out of instabilitie strength out of weakenesse ioy out of sorrowe soundnesse out of corruption and rottennesse life out of death This thing all men striue to doe because they neither know the vanitie that is in themselues nor that which is in the creatures But they doe nothing else but heape vanitie vpon vanitie as hee that struggleth in the mire and medleth with pitch One generation passeth away c. The words are a Prosepilogisme or reason confirming the former drâ—wne from the fleeting and corruptible state of man and all worldly things according to Solomons common obseruation of all things in the world The reason may be framed thus Propos If both man and all things with man be inconstant transitorie vncertaine mutable corruptible then are all mens studies and labours vnprofitable and fruitlesse yeelding no sound contentation or quiet Assump But both man and all things with man are of this condition Conclus Therefore there remaynes nothing no contentation no sound or durable good wherein to rest to man of all his labours The Proposition is manifest The Assumption is confirmed by an Induction grounded on obseruation which is a reason by many particulars proouing and concluding an vniuersall against which there cannot any one particular be obiected This induction is of all superiour and inferiour parts of the world to wit of Man the centre of the world Verse 4. and of the circumference to wit of the Sunne Moone Starres Heauens verse 5. of the windes verse 6. of riuers verse 7. Nec in caeteris contrarium est videre and of all things verse 8. both simples and compounds vniuersall causes and their effects One generation passeth c. The first particular Not onely particular men doe vanish away through some extraordinary diseases or outward casualties and their states also but euen whole generations successiuely yea the most healthfull strong and sound are dissolued againe into their dust and so is the most firmely setled state dispersed and brought to nothing by an vnchangeable decree All things were created of the earth and to the earth they returne againe But the earth abideth for euer The vanitie of mankinde is illustrated by a comparison of the vnlike Man vanisheth away suddenly as a flower in the spring but the earth more vile than man lasteth euer The earth is as it were a Stage whereon euery man in his generation acteth his part and afterward departeth with all his pompe and crackle neuer to be seene againe nor remembred any more Abideth euer that is to say in comparison of the perishing generations of all things which rise and fall ebbe and flow continually Otherwise it selfe also shall melt with feruent heat and be purged with fire By euer is meant till the end of all things Earth is put for all the elements by the figure Synecdoche and for the heauens also The whole engine shall be changed Psal 102. 25. 26. 2 Pet. 3. 10. Therefore man hath no profit of all his labour the fruit of all his contentious endeauours is a meere nothing For by reason of this inconstancie and fluxibility of himselfe and all things he doth but lay his foundation on the floods He vanisheth away in his studies and perisheth in his labours as a Snayle His life is but a continuall dying or passage to death and his workes are like himselfe When we looke vpon the earth let vs remember our birth and buriall Our bodies names and workes shall be all alike euen as the dust blowne into the sea with the winde and as the smoake vanished in the ayre Finally we are more vile than the earth for it is permanent but we are most fraile and neuer abide in one stay but hasten like a Post-man to our end Verse 5. The Sunne also ariseth and the Sunne goeth downe and hasteth to the place where he arose THe second particular As the generations of man for whom all other things were made are not durable neyther are the things of man his counsels and acts durable but new generations differing from the former succeede so likewise the Heauens the Sunne and other Starres are restlesse in their motions and changeable in their courses so that when we looke vpon the Sunne or but open our eyes to behold the light we may cleerely see the Sunne acting before our eyes as it were on the stage of the firmament the vnstedfast condition and perishing state of man hauing his circular motion after the similitude of the heauens yea and also caused by the heauens which are second causes or vniuersall instruments of God for the foture of all things both elements and elementarie bodies and in that respect may well be called the basis or firmament of the world But contrarily by accident that is by reason of corruptibilitie weaknesse want of vigour in the creature and in man aboue the rest which is the effect of the curse denounced Gen. 3. they are the consumers and destroyers of all things For as the Sunne is the generall instrument or most remote cause of generation and preseruation Sol et homo generat hominem saith Aristotle so by accident it corrupteth and destroyeth all things and that
the more cost the greater infamy the higher rise the greater fall The builders of the tower of Babel intended to make themselues famous in the earth but the euent was their labor for their trauell and the iudgement of God vpon their pride It became a bable good for naught but to proclaime their folly to all ages of the world The deuill and the Pharises thought that all was firme and sure to them and theirs when they had crucified Christ and in his ignominious death had exposed his name doctrine and all that beleeued in him to shame and perpetuall contempt But the euent was the downe-fall of Satans kingdome and the shame and confusion of them and their children as it is in the parable of the vineyard They that beleeue in him shall neuer be confounded nor ashamed Much a doe a long time also hath there been about the building and establishing of the Romish Synagogue and deifying the great Gull but confusion and shame shall be the euent The rich man Luk. 12. prouided and laid vp great store of wealth for his case and ioy in his old age but when he begins to say Now soule cast off all care take thine ease eate drinke and be merry the euent was quite contrary for his goods pressed downe his soule to hell Finally to how many and most lamentable miseries may a man and his family be exposed by reason of his abundance wherein soeuer it consisteth all ages affoord innumerable examples Neither doe these euils befall the wicked onely the euent of whose vnlawfull-gotten-goods Solomon here alonely aimeth not at but euen the good also as the example of Naboth and of innumerable in our experience may testifie Sinne is the cause or ground of all euils Pride was the cause of Hamans fall and sinne was the ground of Iobs misery and Naboths death To conclude this is a vanity and a grieuous euill belonging to worldly goods whosoeuer getteth them or keepeth them namely oft-times to occasion his ruine This generalitie doth Solomon principally intend Verse 14. But these riches perish by euill trauell and he begetteth a sonne and there is nothing in his hand AN amplification of their vnprofitablenesse by their instability and vncertainty They are a slippery possession like an Eele in a mans hand or a bird that hath ill-will to tarry there for as soone as the hand â—lacketh she is flowne so riches take them the wings of an Eagle and flie vp suddenly into heauen they writhle out of the hand and lush into the deepe and that when a man seeth and looketh on But these riches perish by an euill trauell This word But seemeth to imply a prolepsis thus Wealth indeed sometimes doth occasion a mans ruine as Abraham trauelling into Egypt feared that the beauty of his wife should be an occasion of his destruction Gen. 20. 11. So Iacob feared that his posterity should occasion euill to him from Laban and his sonnes but that is seldome Ans Be it so that a man perish not by those riches yet these euen these riches hagnasher haâ—ica that a man hath so laboriously gotten and carefully kept and still diligently increaseth shal perish in his hands as though they must either kill or be killed and that either by casualties to which they lye open as well as himselfe doth or else by his owne folly and improuidence For there is a way which a man in wisedome taketh whereby all things succeed according to his minde Againe there is a way which a man taketh for the best and likeliest but it is filled with crosse and losse euery one falling in the necke of other both causally and occasionally which thing oft times bringeth a sudden dissolution of the greatest and most setled estate For in this case a man is in a maze and knoweth not which way to turne him For if he take this way a Lyon shall teare him if he leape ouer the hedge a Serpent shall bite him if he turne another way hee shall fall among theeues Whether he trauaile or trafficke by Sea or Land it is an euill trauaile What can a man doe when the Army of God encountereth him or with-draw as I may say their fortunate aspect from him when nothing thriueth with him but is like the panting Bird or writhling Eele in his hand And he begetteth a sonne and there is nothing found in his hand An amplification of his calamity by the extent which is the pouerty of his posterity also It is not onely a griefe to him to be depriued of his goods for himselfe but that his children also for whom he so carefully trauelled and are as deare vnto him as vnto himselfe should be left destitute and helpelesse And withall the griefe of their Fathers fall extendeth to them to adde affliction to the sorrowfull besides the hopes of their possibilitie which are now become frustrate To be depriued of that which a man was borne to as we say is a perpetuall sorrow and causeth many a deepe sigh Verse 15. As he came forth of his mothers wombe naked shall he returne to goe as he came and shall take nothing of his labour which he may carry away in his hand AN amplification of the vnprofitablenesse of riches by their common adiunct They are bodily temporary momentany Man is euerlasting in his better part whereof he is denominated a man But riches serue onely for the time of this our life There is no strength in them to free a man from death but they leaue him in the iawes of death They serue onely for his expence by the way till he come to the place of his accompt and his iudgement vpon his accompt Riches are like an Harlot which hauing intangled a man with the loue of her maketh a shew as though shee would not depatt from him but when he is arrested by the Sergeant for debt shee vtterly forsaketh him and followeth other customers whom shee mocketh in like sort The rich man can carry away nothing in his hand of all his labour to affoord any helpe or comfort to him after death Diues Luke 16. doth witnesse this who of all his earthly abundance could not enioy so much as a droppe of water to coole his tongue The rich mans departure out of the World is illustrated by a comparison of his comming into the World As he came naked so shall he returne It will be said That is the common condition of euery man and no more griefe to the rich then to the poore Ans It is indeed the common condition of all men but yet a misery peculiar to the rich For he hath onely laboured for riches he hath put his confidence in his riches his ioy delight comfort was all in his riches he knew none other God but his Idoll Now as it is the torment of hell to be quite separated from the presence and protection of God from the company of his Angels and Saints so is it the greatest misery of the rich
gift is of God from whom euery good seede of grace proceedeth the other are but artificiall imitatiue and coyned yet this seede of God groweth not but by planting watering as all other seeds doe and that is the vse of the meanes The meanes therefore of the growth and increase of this grace Solomon here setteth downe illustrating the same by a comparison of the contrary vanities and they are foure in the foure next verses The first meanes of mortification are the outward prouocations thereunto to wit such places and companies whereby that good seede of grace that lyeth in the heart may be preserued and increased For euery seede must haue his proper place and outward foture of warmth and moisture to concoct it to perfection which Saint Paul calleth Rigation 1 Cor. 3. 6. It is better to goe to the house of mourning to visit the sorrowfull and sad in heart to goe to the graue of the dead to frequent the companies of mourners to weepe with them then to goe to the house of feasting where there is singing dancing merriment vanity and prouocations to vanity most commonly For that is the end of all men A confirmation of this rule or reason of the comparison by the antithesis or contrarietie of the adiuncts The adiuncts of the banqueting house are not expressed but vnderstood by anantapodâ—sts The former are death and mourning for there is the end of all men Let a man feed pride and beautifie his body as he will yea as most doe now a dayes make an Idoll of it yet shall it be a dead carkeis buried in the earth as other dead carrion is and more vile then other Bonum optimum corruptum fit pessimum The more composition the more corruption as in riches increased there is more vanity So that if it must needs be an idoll yet shall it be but a carrion idoll and such are all they that adore it in feasts and pompous meetings as did the Pharisees Againe let a man put away all remembrance of death out of his heart to source himselfe in the flesh to boyle in pleasure seeking out companions and prouocations of lust which are planters and waterers also in their weedy kinde yet shall it be turned in the end to lamentation and mourning vnlesse that curse be laid on a mans death that none shall mourne for him but rather eate him vp as the dogges did Iezabel one worrying another for his goods and lands and the wicked poore roaring like greedy Lions for his flesh that care not who dye nor how many so that their bellies be filled And the lining will lay it to heart A reason or proofe of the consecution of the former argument which was this If in the house of mourning there be the end of all men then it is better to goe thither then to the house of feasting But the antecedent is true Therefore the consequent also The reason of the consequence is the liuing shall lay it to heart These words shew the effect of death and mourning which are termed the end of all men namely a serious meditation of the state and condition of man All men are apt to forget themselues to be but men specially in their feastings and iolity iouilâ—y and ribaldry but this end of all men and them being exposed to the senses eyes and eares doth occasion them to remember whence they came what they are whether they are to goe So then this serious meditation or remembrance is the effect of the impulsiue cause For by the dead corpes and mourning a man is occasioned to remember himselfe The inward impulsiue or precedent is the gracious disposition of the heart to take such good occasions or suffer himselfe to be moued therewith for the wicked heart is stony brawny without remorse full of infidelity therefore hee maketh this contrarily an occasion of more epicurish and sensuall liuing yea at this time seruing his belly and his lusts as hee that cutteth purses euen before the bench And the eye of the foole is mindlesse wandring in the corners of the earth The outward impulsiue I say is the occasion to wit the dead corpes and mourning the house of mourning and the graue of the dead What is a man by this occasion moued to lay to his heart I. His owne death for euen so must he die and be mourned for of his wife children kinsfolkes c. cast into the graue and be putrified in the earth II. The vanity of all worldly things whereof a man is now quite bestript as lands goods buildings cloathing treasures skinne body and all are cleane sliuen off from the soule as barke from a tree and as a shell from the fish and the soule is gone naked as the body came in naked either to be glorified in heauen for the good deeds that it did in the flesh with worldly things or to be confounded and tormented in hell for the euill III. Of the account or reckoning that it must make before the iust Iudge of the talent that God gaue it to employ with diligence to his best aduantage IIII. Of repentance and continuall preparation to death by auoiding euill whereby his Lord is indammaged and by doing good setting euery thing in order euery day and disposing all things to the best for the profit of his Lord that when he commeth hee may receiue his owne with aduantage These and such things doth he lay to his heart that hath an heart when hee goeth to the house of mourning and commeth to the graue of the dead The sequell or argument of vanity gathered by the comparison is this Prop If it be better to goe to the house of mourning then to the house of feasting then are all merry meetings iuncatings playes games sports pastimes c. vaine and vnprofitable and no quietnesse of heart to be found in them Assump But the antecedent is thus therefore the consequent Verse 3. Sorrow is better then laughter for by the sadnesse of the countenance the heart is made better A Second meanes of mortification is sorrow or anger which is a godly indignation or griefe for our sinnes committed and duties omitted This sorrow goeth before repentance and worketh repentance It is that which Saint Paul commendeth in the Corinthians occasioned by his reprehensory letter 2 Cor. 7. 10. 11. where it is set downe by seauen effects in them 1 Carefullnesse or diligence in reforming their errours and in conforming themselues againe to that purity which was wrought in them when at first he preached the Gospell to them in the euidence of the spirit from which they were declined through the Philosophicall ianglings of the false Apostles 2 Clearing of themselues or defence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a deprecatory excuse of their errours which kinde of defence intimateth an ingenuous confession together with some alleadgement for themselues to insinuate that they had done amisse rather of infirmitie then wittingly and willingly and so were ready to
in the graue whither thou goest A Fourth particular of reioycing is sedulitie or diligence in a mans vocation both in the workes of our Christian calling and of our particular calling Whatsoeuer thine hand findeth to do c. God hath giuen a gift or talent to euery man to be exercised therein God layeth some work or businesse before euery one worke is prouided for him against his comming into the world Ars long a vita breuis Skill knowledge or art is long or difficult businesse is great but life is short and sickly time hasteth and is irreuocable Therefore performe thy dutie towards God towards thy neighbours towards thy selfe without delay while time and opportunitie lasteth for God hath appointed a conuenient season for euery thing euen the least thing Thou hast the gift the worke the time the opportunitie and season from him obserue and do thereafter Then shall euery thing go well with thee thou shalt preuent manifold crosses and hinderances thou shalt haue a quiet and peaceable conscience and auoide this vanitie euen the penaltie of idlenesse which is pouertie and sorrow and many euills For whereinsoeuer we sinne therein shall we be punished That is Gods vnchangeable decree Therefore sayth Salomon the strong man attayneth to riches and so to what comforts riches may bring Surely whatsoeuer befalleth a man if it be not through his owne idlenesse and follie it is not grieuous but he taketh it as from the hand of God and is well contented being for his good some way and for Gods glory as the example of Iob testifieth Doubtlesse this was a great comfort to Iob in his extreamitie euen the conscience of his innocencie sinceritie and godly indeuors at all times This sustained him against the temptations of Satan of his kinsfolkes and his wife for at this time he was throughly tried his comfort was onely in God and his good conscience For there is no worke nor deuice c. A confirmation The time of working is in this life it ceaseth in the graue Heere may a man reioyce in his worke but when the night cometh a man leaueth working and receiueth his wages no man shall be benefited by thy workes wisedome skill or counsell when thou art dead neyther canst thou praise God nor glorifie him in the graue For here is the time of vsing and bestowing those gifts that God hath giuen for his glorie in this life The soule must be rewarded according to her workes done in the body and by the body but when the body is dead the soule can worke no more for a reward For her instrument wherewith she worketh is taken away for euer If the soule glorifie not God with the body and bodily things heare this yee Church-robbers Bels Iezebelsâ— iâ— shall neuer glorifie him in heauens but descend to him that is Lord of the flesh and death For the prophane and vncleane can haue no fellowship with the Saints in glorie because they are no members of Christ his mysticall body they are in their menstruous cloth in their bloud Ezeoh 16. Verse 11. I returned and sawe vnder the Sunne that the race is not to the swift nor the battell to the strong neither yet bread to the wise nor yet riches to men of vnderstanding nor yet fauour to men of skill but time and chance happeneth to them all THE second example of induction of the euent of the deedes and indeuours of men euincing that nothing is in our power but all is in the hand of God Verse 11. 1â— I returned whereas I said before that sedulitie and diligence is a meanes to auoyde or mitigate many vanities and euills whereby to obtaine some contentation of minde in this vaine life it is not so to be vnderstood as that a man can by his owne indeuour obtaine it neyther yet is hee to place any confidence in his gift or diligence for they shall be either fruitfull or fruitlesse to him as pleaseth God For this is certaine that there is no certainetie in any thing that man might feare God and onely depend on him and know that whatsoeuer he is or hath it is Gods and in Gods disposing to his owne glorie who will do with his vessells what pleaseth him he formeth thee and vseth thee in his wisedome according to his owne will but the vaine imaginations of man are infinite I returned and saw vnder the Sunne A confirmation of that which followeth by the testimony of his owne obseruation That the race is not to the swift c. This haue I considered that the vse of those faculties of body and minde which God hath bestowed on man eyther in his birth or by his industry is not in mans power For the race is not to the swift nor battell to the strong Againe if a man being indued with these faculties doth also vse them and vse them well yet the profite and fruit thereof is not in the power of him that vseth them rightly For doe we not see that bread is sometimes wanting to the wise money meate drinke and apparrell to the learned wealth to the prudent and men of vnderstanding fauour and grace to men of learning and skill Therfore both the facultie and gift it selfe the exercise of the gift and the benefit of the exercise is to be referred to God who is the author and disposer of all gifts and euents Surely this seemeth to be a great vanitie and grieuous to carnall reason that the swift should loose the benefit of the race and another that sitteth still receiue it that the strong man should loose the reward of the battel and the wise man who procureth much good vnto others should want necessary foode and payment that the prudent and man of counsell by whom publique and priuate states are settled vpheld and maintained should want riches and that men of skill should want good will and fauour Againe the swiftest man sometimes in running looseth the race the strong armie looseth the battell So Abraham with his three hundred seruants put foure Kings to flight Genes 14. Gedeon with the found of Trumpets murdered the hoste of the Madianites Iudges 7. Dauid slew the Grant Goliah 1. King 17. Leonidas with sixe hundred men massacred fiue hundred thousand of Xerxes hoste Tomyris Queene of Scythia deuouted vp the whole hoste of Cyrus whose force Babylon could not resist So Iudas Maccabeus cut downe his strong enemies on euery side What should I speake of the Prophets of Christ and the Apostles the lights and life of the world What was the reward of their wisedome their gifts and labours And why Because dogges must haue meate howsoeuer gluttons must surcharge their stomacks whores must â—ide in coaches and fare deliciously and goe sumptuously scuballs that doe nothing but deuise how to grace a lustfull corps are thought worthy of any thing of all they haue be it neuer so much But Christ in his Ministers as he was in his owne person must be exposed to derision and