is that which Moses so laboureth in the repetition of the law to imprint in the minds of the Israelites Deut. 8. 2. 3. Verse 15. That which hath beene is now and that which is to be â— hath already beene and God requireth that which is past A Confirmation of the stability of Gods purposes or workes of his prouidence as before Chap. 1. 9. As the heauens windes riuers haue their constant courses and recourses by perpetuall motion euen so God hath prouided in his most wise administration of mans affaires also that one thing should succeed another according to the instability of times and returne againe by their courses euen in their circuits in kinde and nature according to the restlesse reuolution of time So that whatsoeuer hath beene in old time is now at this present and whatsoeuer is gone and past shall God cause to returne againe Therefore as times so are all things in time in the hands of God and as all things come from his hand in their conuenient seasons so againe they returne into his hand as the seede is cast out of the hand of the sower and returneth againe into the hand of the sower circularly for euer Verse 16. And moreouer I saw vnder the Sunne the place of iudgement that wickednesse was there and the place of righteousnesse that iniquity was there SOlomon hath heretofore declared in generall the vanity of mans wisedome and prouidence by peculiar obseruation and experience now hee commeth particularly to declare the vanities and vexations vncertainty and instability of all worldly things by his diligent obseruation of outward examples in ciuill state or common life All which tend still to the same end to wit that a man can finde no perpetual course of prosperity in any worldly state nor any thing in any state wherein to content his minde and rest his heart but that all things are full of vanity and vexation and so consequently he must rest on God onely Of these vanities and euils some proceede from the malice of others or doe outwardly come to a man as those examples following doe manifest The first example is of oppressours wherein he sheweth how vanity and vexation is increased by oppression Euery man and estate is subiect to troubles and contentions caused partly through want of wisedome and prouidence to preuent euils partly by the violence of cruell and mercilesse men partly through the vnquietnesse of humorous and distempered persons partly through many vnauoydable chances Howsoeuer wheate and tares Gods flocke and euill beasts must liue together in ciuill state during the time of this life Now whereas in this mixture innumerable controuersies and wrongs arise good lawes are established for the deciding of the one and reforming of the other that men might liue happily by the preseruation of peace and iustice And for the making and execution of the same lawes are Magistrates ordained But I saw that wrong reigned in the place of iudgement as well as any where else and that publike authority was made but a cloake yea a defence of publike iniustice whereof the Scriptures affoord vs many examples Here is vanity for no certaine remedy can be found here but rather greatest euils oft times proceede from hence Verse 17. I said in mine heart God shall iudge the righteous and the wicked for there is a time there for euery purpose and for euery worke A Confirmation of vanity increased by the place of iudgement wherein notwithstanding to the faithfull that waite on God there is matter of comfort Because no remedy is here to be had and that iudgement proceedeth not forth but is turned into gall and wormewood for these persons being armed with publike authority thinke to vse the Lawes at their pleasure without punishment therefore the oppressed must appeale to the iust Iudge and vnpartiall auenger of euery wrong But God doth not alwayes smite sinners in the act of sinne but commonly when they haue forgotten and are in greatest security as Amnon had the stab when his heart was merry with wine Antiochus when he was in the height of his pride Alexander and Herod when they tooke vpon them to be gods Iulius Caesar when he was in the Senate Ierusalem about forty yeeres after Christs resurrection when all was forgotten Therefore a man must stay Gods leisure For the Lord will come and not tarry he will be a swift witnesse and auenger of wrongs All must be conuented before his iudgement seate 2 Cor. 5. 10. and render an account of euery idle word much more of euill deeds All is vanity For there is a time there for euery purpose and for euery worke This word there as I thinke hath relation to Gods iudgement seate as if hee should say vniust Magistrates haue a time by the patience and long-suffering of God to fulfill their bloud-thirsty and gold-thirsty lusts but another time shall succeede that when the wronger and wronged the iust and vniust shall giue vp an account and be doomed according to their workes to liue or die for euer And euen then when they sit vpon the iudgement seate is God present to take notice of their corrupt and partiall dealings to censure them and to giue sentence vpon their sentence yea and to beginne the execution of his sentence vpon them by vntimely death disgrace banishment remorse of conscience c. Therefore they that haue authority and power to doe what they will and to haue what they will and those that are strengthened by authority in their lusts shall obtaine no profit nor quietnesse of heart thereby This also is vanity and vexation to them aswell as suffering wrong to the other Verse 18. I said in my heart concerning the estate of the sonnes of men that God might manifest them and that they might see that they themselues are beasts A Confirmation of the former I said in my heart concerning the state or condition of the sonnes of men that God by iudgement might manifest them or lay them open for where no law is there is no difference and where no iudgement is there is as little and that they might see their owne shame namely themselues to be beasts and that by their beastly lusts and affections chiefly by their cruelty one towards another in deuouring and preying one vpon another as fishes birds and beasts doe which want vnderstanding and reason and so know not God nor themselues And though they glorifie themselues and are as gods in their owne eyes and cause others to fall downe and humble themselues vnto them whereout they sucke no small aduantage yet shall they die like men and come to the same end that beasts doe yea they are more miserable then beasts which are not subiect to sinne nor culpable of iudgement Or these wordes may be thus interpreted I said in my heart concerning the order of the sonnes of men that God had giuen them dignity and to see to they are as beasts to themselues For this word Dibrah
therfore any thing be enough and good enough for diligent and faithfull Labourers Stulti dum viuant vitia in ventraria currunt The world is a foole and a foole runneth euer out into extremities Too iust or too wicked too wise or too foolish too lauish or too couetous superstitious or not religious at all if not a Papist then an Atheist If not bringing gifts-superfluously to the Tabernacle then taking away all maintenance as these greedy swine the ciuill pompous Epicures doe in these present dayes wherein euery one is skilfull to rob the Church without remorse to maintaine greedy Bell and proud Iezabel to keepe the Minister vnder that the deuill may be aloft and raigne who â—ideth on their backs sumptuously sadled and lodgeth in their bellies filled with the Church goods Satans sweetest bits Why shouldest thou dye before thy time Why shouldest thou bring Gods heauy iudgements vpon thee for thy dissolutenesse and contempt The workes of the Lord are wonderfull and to be sought out of all that feare him that hee may be glorified in them For neither the dumbe creatures nor the dead praise him here in earth But he destroyeth them that dispise the knowledge of him and his lawes For wherefore hath the Lord giuen his word but that we should know it and doe it As Dauid exercised himselfe in the law day and night and as the Bareans searched the Scriptures to try Pauls doctrine for which they were commended of the holy Ghost so must we also without curiosity search out diligently the secrets of the Lord therein contained For things written belong to vs and to our children And the diligent shall attaine to the subtilty of knowledge and to vnderstand the darke sayings of the wise Prou. 1. 4. 6. But the vngodly that casteth his words behind him shall be reproued And those mad fooles that gaue all to the Fryar but snatch all from the Ministers of Christ and delight in their wants and miseries shall receiue a iust reward of their extremities For what outward token of sound grace is to be found almost in any of them and who are they that desire most to creep into these possessions but Zijms â—ims and goats in sheepes cloathing or plaine rauening wolues Who desire that all liuings might be impropriate that we might not haue where to put our heads as our Sauiour complaineth The deuill is put out at the fore-dore for a foule theese and comes in at the backe doore like a braue gallant wee were once wilde oliues and are hastening to our old â—ildenesse againe for our faith whereby we stand is fruitlesse and lyes a dying but the brutall part the flesh is euen deified as Satan deified himselfe in the sight of God and the Angels Verse 18. It is good that thou shouldest take hold of this yea also from this withdraw not thine hand for hee that feareth God shall come forth of them all THis verse setteth downe the practise of wisedome in keeping a meane betweene vaine curiositie and prophane dissolutenesse or contempt It is good that thou shouldest c Hold the meane betweene these two extreames turning neither to the right hand nor to the left as the Lord hath commanded in the Law but keepe an euen course or godly mediocrity It is good to search into the depth of the word and workes of God without curiositie For the Lord giueth wisedome to those that seeke her as gold and siluer to know Iustice and iudgement and equitie to vnderstand a Prouerbe and the interpretation the words of the wise and their darke sayings and a wise man wil heare and increase counsell and a man of vnderstanding shall attaine to wise counsels Pro. 1. Yea also from this withdraw not thine hand His meaning is not that we should make a mixture of righteousnesse and wickednesse of wisedome and folly which are things contrary and haue no communion at all one with another For what fellowship hath light with darkenesse and Christ with Belial There be many Atheisticall belly-gods in these daies that will be compounding and deuizing mediums according to their owne fantasies and deuizing such religions as may stand with their owne lusts they will gather the dewe of sweetest flowers with the Bee and sucke Pitch and Tarre and Horse-dung with the Waspe and Hornet and dunghill-Flye and make a loathsome potion of Gall and Honey They will neither be too pure not too popish neither too good nor too râ—guish but they will sauour of both like Laban and Esau because God may abhorâ—e the religious Atheist and spue the honest Epicure out of his mouth For such dregs are not for his seruice Blessed are the pure in spirit notwithstanding their imperfections and infirmities but cursed are they that halt betweene two religions seruing their lusts of both But the meaning of the holy Ghost is that we should acknowledge our owne imperfections and weakenesse both in regard of exact righteousnesse and discerning of perfect Iustice in the intricate and difficult matters of the world and of the depth of Gods secrets and to teach vs modesty We cannot be too iust nor too wise so long as we containe our selues within the compasse of the written word and withall goe not beyond our line that is presume not aboue the gift that God hath giuen vs Neither yet too wicked nor too foolish so long as we do but see and acknowledge our weakenesse in knowledge and defectiuenesse in discerning of Iustice and Iudgement and disability to attaine to the fulnesse of euery gift and therefore rest our selues contented with that which we can attaine to trusting in Gods mercy for the rest not enuying our betters and of pride striuing to make all alike as the Lord saith to Paul My grace is sufficient for thee 2. Cor. 12 9. It was wickednesse and folly therefore in him that had but one talent to goe bury it in the ground and to sit idle But as it is an ordinary thing for a rich man to be couetous and to seeke to be too rich so it is for the meane or poore to be carelesse and prodigally to waste that little which hee hath For he that seareth God c. A reason of the former speech because he that hath the feare of God planted in his heart shall auoyde both curiosity and dissolute ignorance He that dreadeth the Maiestie of God will not arrogantly and presumptuously prie too farre into his secrets nor limit his prouidence by his short and shallow capacitie nor yet contrarily depart away from the knowledge of him in his word and workes but exercise himselfe in both as Dauid did and all the godly haue done Verse 19. Wisedome strengtheneth the wise more then ten mighty men which are in the Citie AN hortatorie conclusion of the premisses Therefore follow wisedome depart not from her directions and counsels This exhortation is included in the reason or confirmation thereof For wisedome hath more strength then ten men of power and might in
worship or seruice Pride couetousnesse gluttonie and venery make them like oxen horses and swine spirituall sluggards drunkards and bedlums yea as vnprofitable drones and vermine such as are for wast destruction and euill These drossie ones are moued rouzed awaked and prouoked to some good duties by thâ— pricking sharpe or smart words of the wise chasing and rubbing these dead sleepers in sinne and mollifying yea scarifying their rough crusted barked consciences that cannot bleede stirring vp the idle worme to her worke with the tarte vinegar of Gods iudgements and plagues denounced against them in the Lawe This is the effect and vse of words spoken by the wise inspired of God But contrarily such as speake of themselues making merchandise of the word are flatterers and claw-backes sowing pillowes vnder the elbowes of sleepers to make them sleepe out their eyes and to make fooles runne starke madde They winke at proude carnalls but doe not mortifie them that they might deuote themselues to good workes yea they doe rather glorifie them and admire their persons because of aduantage and so both fall downe into the same condemnation This hath beene alwayes the practise of false prophets false apostles and shepheards of olde and is now at this present And the proude couetous oppressing carnalls preferre and countenance such teachers they dignifie them and honour them to be flattered by them and partake with them in their sinnes But their madnesse shall in the end be manifested and the patient abiding of the meeke shall not alway be forgotten Paul saith Let him not be a yong Scholler c. But who is now so fit as a yong Scholler proude and talkatiue a fashionable foole ciuill ethnically ciuil and courtier like The finest Gentleman the best Minister But a fine Gentleman and a Romish reader will prooue all one in the end I feare yet is the Reader better then the proude Corinthian Preacher And as nayles fastened by the maisters of Assemblies Euen as nailes being driuen into pales doe fasten them to their â—a les so the godly and graue sentences of teachers which are the maisters of Assemblies or congregations gathered together to be instructed in the knowledge of God and their duties do pierce into their hearts to vnite them vnto God and one to another and to containe them for euer in that holy vnion of faith and communion of loue which is the true coporation of the Saints or inuisible Church Contrarily false teachers and schismatickes breake this vnion of faith and dissolue this bond of loue bringing in erroneous doctrines and opinions to corrupt the mindes and manners of men whereby they fall from the godly purity and plainnesse of the Gospell to contentions and proud ianglings but in the meane space liue according to their lusts yea without all sense of Religion and are to euery good worke reprobate yea enemies to the truth of that which outwardly in hypocrisie they professe as they do which stand vp at the Creed but fight against the Gospell which make a leg at the name of Iesus but hate his commandement of faith and loue which receiue the signe of the crosse but fight vnder the diuels banner against Christ and his kingdome This is the miserable condition of Papists Libertines Atheists Epicures whose hearts are not brawny but stony that neither goades nor nailes can pierce into them Woe be to them for they are full of enuy and hatred as Cain they are mockers as Ismael deuoted to their bellies as Esau They are as they that striue with the Priest Amos 5. 10. Woe be vnto them for they are false accusers of their brethren and stir vp hatred against their brethren that are better then they Woe be vnto them for they are dogs and wolues in sheepes cloathing thirsting for the bloud of the Saints they present themselues among the people of God as Satan did to cauill Iob 2. and take all occasions to disgrace the truth and to bring the feare of God into slander Wo be to those reuolting Pagans which oppose Princes lawes against the kingdome of Iesus Christ whereof they are the guard and protectors These as the first begotten of the diuell oppose the letter of the law against the intent equitie and conscience thereof saying that they are for law not for conscience Which are giuen from one Shepheard An amplification of those acceptable and vpright words of the wise by the efficient cause or author thereof namely God in Christ termed a Shepheard or chiefe Shepheard because he gathereth together and feedeth his people with the spirituall bread and waters of life as shepheards do their flockes Psal 23. 1. Ioh. 10. 11. Chap. 4. 14. and 6. 50. 51. Verse 12. And further by these my sonne be admonished of making many bookes there is no end and much studie is a wearinesse to the flesh A Regression to the admonition interrupted ver 9. 10. 11. This verse containeth first the admonition it selfe secondly the reasons The admonition is in the former words wherein are to be considered first the subiect of it namely the persons to whom it is directed euery faithfull Reader and therefore he speaketh to all vnder the name of one and that out of loue as a father to his child and that euery one might hearken to him as a louing and dutifnll childe to his father he calleth him his sonne Secondly the matter it selfe By these be admonished An exhortation is a prouocation or incitement to embrace and follow that which is good an admonition is an inducement of a cautelous consideration or practicke remembrance of that which is hurtfull and euill to auoide it It is enforced by destructiue arguments tending to deterre and auert the party admonished from an error to embrace and follow the contrary good Exhortation and admonition are of a thing already proued and granted bnt perswasion and disswasion are of a thing doubtfull and probable Be admonished by these arguments euidently euicting the vanity of worldly things and auoid the vnprofitable courses of worldly minded men who seeking for an happy state in the state of corruption and misery find nothing but rather lose the true felicity Contrarily lay hold on these precepts of wisedome charity and piety and rest thy selfe on God who shall without thy carking and thoughtfull caring administer all things needfull for thee and thine For thou cansâ— not adde one cubite to thy stature nor make one haire white or blacke but euery plans which God hath not planted shall bee rooted vp Let this therefore that hath beene said be sufficient to settle and stablish thine heart and minde in the right path that I haue shewed thee Rejoyee in that which God sendeth strife and vaine feares neyther make nor mend be content with thy state doe good alway to thy abilitie and there set vp thy rest If this will not yet satisfie then remember Lots wife Remember Diues Remember the couetous rich man Luke 12. Of making Bookes there is no end
to see what shall be after him A Conclusion of the right consideration regard and vse of worldly things inferred as before ver 12. And Chap. 2. 24. Seeing that there is nothing but vanity and miserie I perceiued that it was but vanity and folly to seeke for any happinesse in any worldly state And that it was the point of true and solide wisdome for a man to reioyce his heart in the honest getting comfortable vsing and prudent disposing of things put into his hand by the prouidence of God while it is his euen in his hands For this is a mans portion yea all the good that can be found in them and by them For who can bring a man to see what shall be after him Chap. 2. 18. 19. The knowledge of after-times belongeth to God onely and when we are gone then is all out of our hands and none of ours but left to Gods disposing which how God vseth and bestoweth or what good is done therewith is no thankes no reward to vs. Therefore it is but folly for a man to depriue himselfe of the benefit of his workes and to disquiet his heart and minde in vaine with prouiding and plotting for after-times namely for his posterity whereof hee hath no certainty What greater folly is there then for a man to torment his body vexe his spirit torture his conscience lose his soule for those that come after him which either shall be wrested from their goods or die presently after him or wastfully spend them working out their damnation in the prodigall spending as he did in the couetous getting But if they doe enioy them and doe good with them yet is that nothing to him that is now in torment For it is not by vertue of the goods gotten and left by him but of Gods grace and that doth good as well without those goods as with them For it is not how much we doe but how well not what but what God accepteth For all is his owne wee can doe nothing for him nor giue any thing to him CHAPTER IIII. Verse 1. So I returned and considered all the oppressions that are done vnder the Sunne and behold the teares of such as were oppressed and they had no Comforter and on the side of their oppressours there was power but they had no Comforter A Second example of corruption in ciuill state is of the oppressed This is the second example of vanities obserued in outward things such things as outwardly come to a man These words haue dependance on verse 16. chap. 3. There he shewed how vanity was increased by corruption in place of Iudgement and Iustice here hee sheweth how vanity is increased by manifold oppressions euery where whereby almost euery man of wit and wealth oppresseth treadeth on insnareth and vexeth the inferiour and weaker after the manner of beasts And behold A graphicall or liuely description of oppressions in all ages and among all sorts of men continuall and common They are described First by the greatnesse thereof They are such as caused not onely griefe and complaining but also teares Secondly they are amplyfied by their want of remedy the incompassionatenesse of people which is the sinne of Sodome They had no Comforter There was none to deliuer them none to take their parts none to counsell them but euery one rather treading on him that falleth after the manner of brute beasts Thirdly by the persons oppressing which were men of authority and power that had the law in their owne hands Fourthly by the incompassionatenes of other great men which were mercilesse cruell and hard-hearted aboue the common sort of rude people as Ierem. 5. 26. 27. 28. complaineth Which persons though they were able to remedy wrongs yet they rather approued the same as Herod did Pilates and Pilate in some sort did the Priests and Pharises So farre were they from affording any comfort to the distressed The whole verse laboureth of a gradation Verse 2. Wherefore I praised the dead which are already dead more then the liuing which are yet aliue Verse 3. Yea better is be then both they which hath not yet been who hath not seene the euill worke that is done vnder the Sun AN amplification He amplifieth these grieuous euils both of the oppressours and the oppressed by a comparison from the Lesse to the Greater They that are dead hauing left their wiues and children lands and goods behind them which is a great cause of mourning and teares as contrarily life is ioy are notwithstanding more happy then these that are liuing and inioy the priuiledges of life This comparison is figured by a Râ—uâ—cation whereby he recalleth backe the former comparison as not sufficient to illustrate the vanities and miseries of life and bringeth in another more fit to expresse the greatnesse thereof Yea rather the condition of him that is not yet borne is better then they both because he hath not felt nor seene the calamities of the world Better it is not to be at all then to be in misery What profit then hath a man of all the labour that he taketh vnder the Sunne Mundus est inuolucrum â—iue Chaos miseriarum Verse 4. Againe I considered all trauell and euery right worke that for this a man is enuyed of his neighbour this is also vanity and vexation of spirit A Third example of vanities outwardly incident to man is enuy not actiue but passiue By enuy also is vanity greatly increased I considered all the honest and moderate labour of him that rightly earned his liuing without couetousnesse and wrong who depriued not his soule of comfort by hoarding them vp but reioyced in the work of his hands and extended the fruits of his labours to others also But euen this man was enuyed of his neighbour because he was good and did good Yea euen they that were pertakers of the benefit of his labours with him reioyced at his fall Wherefore did Cain hate his brother euen because his brothers deeds were good and his owne euill Wherefore should Labans house enuy Iacob through whose faithfulnes all things prospered well with them yet so it was and is Wherfore doth the righteous man make himselfe a prey Isa 59. 15. Because he speaketh the truth and departeth from euill Why did the sonnes of Iacob enuy their brother Ioseph because their father loued him What occasioned Ismael to mocke Isaac Gen. 21. 9. Euen because God had blessed him And Amos saith Chap. 5. 10. Hee that rebuketh in the gate is hated and he is abhorred that speaketh vprightly Why was our Sauiour Christ hated persecuted crucified because he was true holy righteous the holy one and the iust Because hee was good and his goodnesse extended wholly to others For in the world he had no prerogatiues of the world all was theirs and their childrens he tooke nothing but gaue himselfe for them he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of loue and fauour to man whatsoeuer he was it was for mans
tryed He that inconsiderately and vnlawfully voweth vnder colour of good and good intents prouoketh God to anger and shall not goe vnpunished notwithstanding his outward absolution For vnlesse we dread his Maiesty and seeke to know his will that wee sinne not against him he will not accept our offerings Leuit 5. 6. 10. Our prayers shall be turned into sinne For this is nothing indeed but to make the Ordinance of God an occasion to sinne against God If we sinne vnwillingly and of infirmity we haue Iesus Christ the righteous a propitiation for our sinnes but if for that cause we be carelesse and presumptuous we mocke God and deceiue our selues and there is no truth in vs. For Christ came to redeeme vs from sinne to bind vs vnto God and not to giue liberty to sinne to make lesse conscience thereof but rather more according to the abundance of mercy Wherefore should hee be angry at thy voyce and destroy the worke of thine hands Wherefore shouldst thou prouoke God to anger by words and such words as are in thine owne power For God hath not commanded thee to promise this or that to him So that in not promising thou hast not sinned Why then shouldest thou bring sinne vpon thy soule by promising that which thou oughttest not or canst not performe Surely when thus for want of feare of God thou dishonourest him hee will honour himselfe in thy lust iudgement that others may dread his name Verse 7. For in the multitude of dreames and many words there are also diuers vanities but feare thou God A Reason of the dehortation or admonition For in many words that is to say in rash and inconsiderate promises and excuses accordingly there are diuers follies For God is offended the Messenger of the Lord is grieued at thy follies men are scandalized and thou art punished This he illustrateth by a comparison of dreames which neither are true but the confused disordered fancies of one that slumbereth nor arising from the principles of rest by iudicious discourse but caused by distempered humours neither to any end but to disquiet him that would take his rest Such like are foolish prayers and foolish vowes But feare thou God An exhortatory conclusion of all setting downe the true ground of prayer and vowes which maketh them acceptable to God But feare God The feare of God is the beginning of wisdome Psal 19. 9. The feare of God is cleane a good vnderstanding haue they that doe thereafter If thou fearest God thou wilt wisely promise and diligently performe Feare being grounded on wisedome is here opposed to rash promising and flack performance the effects of folly which testifie the want of feare prophanes whereof this word but is a signe Verse 8. If thou seest oppression of the poore and violent peruerting of iustice and iudgement in a Prouince maruell not at the matter for he that is higher then the highest regardeth and there be higher then they THese words are a confirmation of his former documents or diuine lessons of sacrificing prayer vowes figured by a prolepsis gathered from his former discourse of vanities increased by oppressions Chap. 3. 16. 17. Cap. 41. 2. 3. Obiect It is in vaine for a man to bind himselfe too strictly to religion and religious exercises otherwise then for politicke respects seeing that there is no prouidence of God nor diuine administration os the World as euidently appeareth by the oppressions of the poore and the violent peruerting of iudgement and iustice For it is a maruell indeed and a thing euen contrary to reason that there should be not onely a generall but also a speciall prouidence and gouernment in iudgement and iustice and mercy Ier. 9. 24. and yet to see such oppressions wrongs goe vnpunished vnreformed the poore godly without deliuerer without comforter Ans This argument seemeth good indeede to carnall reason which iudgeth according to outward appearance not according to the secret and good wisedome of God who intendeth the glory of himselfe in all things For so the foolish say Mal. 3. 14. it is in vaine to serue God what profit haue wee by obedience and humiliation of our selues in mourning and fasting And the wicked say Psal 10. 11. God hath forgotten he hideth away his face he will neuer see it So Psal 73. 11. How doth God know Is there knowledge in the most high Dauid was also tempted to this folly Verse 2. My feete were almost gone my steps had wel-nigh slipt For when I saw the wicked in prosperity Verse 4. 5. 6. I said I haue cleansed my heart in vaine and to no purpose washed my hands in innocency Verse 13. Seeing that I am contrarily plagued and chastened continually Verse 14. But Solomon here resolueth this doubt If thou seest such disorder in a Prouince maruell not that it should be so for God that is most high in power and dignity King of Kings and Lord of Lords and Iudge of Iudges knoweth and regardeth yea ordereth all these disordered things according to his wisedome for his glory the punishment of the wicked and good of his seruants And as these earthly Princes and Gouernours are set in high place and are therefore called gods because they are Gods Vicegerents so hath God other Ministers an innumerable company of Angels higher and greater then they by whom he executeth iudgement on tyrants and cruell oppressours in his time as Chap. 3 17. They shall be punished and the godly and poore oppressed shall be deliuered Psal 12 5. For the oppression of the poore for the sighing of the needy now will I arise saith the Lord I will set him in safety from him that would insnare him Verse 9. Moreouer the profit of the earth is for all the King himselfe is serued by the field A Regression to his former discourse of vanities in worldly things This is the fourth example of vanities obserued in outward things to wit of earthly possessions pertaining to the manifold vses of this present life in ciuill state which men get without oppression and wrong by lawfull courses whereby notwithstanding vanity is increased And he maketh his repassage to the demonstration of these vanities by a comparison of worldly goods among themselues Moreouer that is to say now after this digression to vanities in spirituall things to returne againe to these earthly things wherein men bestow so much study and trauell amongst all their manifold studies and practises to satisfie their hearts desires there is nothing more needfull and profitable then tillage For the earth is for all The earth is the wombe whereof all are formed and the breasts or dugges whereof all are fed and preserued The fulnesse of the earth are the creatures thereof and the fulnesse of the creatures the fruits and vertues that are in them to sustaine and maintaine this mortall life The reuenewes of the earth therefore are most necessary and excellent amplified by an argument of the Greater If any
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
be reformed which thing must needs pacifie Pauls mind and moue him to commend them rather seeing that to erre is humane frailty but to acknowledge and reforme an errour is grace So that this defence is an excusation including confession deprecation reformation 3 Indignation when a man grieueth at his folly impudence and carelessenesse that he should be so or so ouertaken and misled whereby to displease God to offend his brother to burthen his owne conscience and to giue aduantage to the aduersary 4 Feare which is a sence of Gods displeasure for some sinne committed This remorse bringeth repentance It is contrary to the seruile feare of an euill conscience with hardnesse of heart and to worldly feares 5 Vehement desire namely to seeke for and to obtaine the fauour of God that they might reioyce in his grace againe as they did at their first conuersion for by sinning we grieue the spirit of God and cause him to frowne on vs whose presence and countenance we earnestly desire to be turned towards vs againe as he that through vnkind dealing hauing almost lost his best friend seeketh earnestly to recouer the fulnesse of his former loue which thing is plainely exemplified in Dauid Psal 51. 6 Zeale which is a feruent indeauour to repentance It is mixt of loue and anger or rather here of desire and indignation or sorrow which is all one 7 Reuenge which is a chastening and curbing of our selues vpon consideration of Gods displeasure that we may preuent his iudgements and winne his fauour againe 1 Cor. 11. 30. 31. The whole verse laboureth on a gradation By the exposition of this verse it fully appeareth what the sorrow or indignation is that Solomon here speaketh of The meaning of the words are better is a sad and thoughtfull heart caused by remorse and grudge of conscience tending to repentance and amendment of life then a light heart and variable mind hauing no serious consideration of sinne nor of Gods iudgements in this life nor after this life impressed in it but seeketh rather to extinguish both the more freely to laugh and be fat For by the sadnesse of the countenance c. A confirmation by the effect This sorrow of the heart appearing in the firme and sad countenance maketh the heart more ioyfull and pleasant For as heat expelleth heat so doth godly and penitent sorrow expell feare trouble and despaireful doubtings which oppresse the heart as an heauy weight The reprobate cannot expell this seruile sorrow with penitent or gracious sorrow but by other false remedies seeketh to mitigate and alay the rigour as Diues would haue cooled his heate with a drop of water but one drop of grace in life would haue done more then an Ocean of waters in hell The wicked would be eased of torment but they will giue no glory to God like the nine lepers whether they be liuing or dead they are all for themselues If Diues would as earnestly haue craued but for one drop of grace when he was liuing to haue killed the worme in her breeding his thirst should haue beene quenched But being giuen to the bellie and bodily pleasures he loued not sorrow nor repentance but applied false remedies to the worme laughter and fatnesse He loued not the rebukes of the wise but such as were skilfull to feede his humors These words may also be expounded thus By the sad countenance and sober behauiour the hearts of one another are made better vaine fancies and lustfull thoughts are checked and curbed sinfull words and euill deeds following them are preuented The sequell or argument of vanitie gathered by the comparison is as before and so throughout the Chapter Verse 4. The heart of the wise is in the house of mourning but the heart of fooles is in the house of mirth A Third meanes of mortification is sober conuersation The heart of the wise c. As there is sorrow and remorse in the heart and conscience of the wise so there is sadnesse in the countenance and also sober behauiour sober apparrell and sober compaine The heart of the wise man is affected to such places and companies as he may haue benefit by to his edification in knowledge and godlinesse Such things he loueth to heare to speake and to relate as may make both himselfe and others the better Prou. 15. 30. Good hearing maketh his bones fat and so of the seeing also The heart of him that hath vnderstanding seeketh knowledge that is moueth his lippes eyes and eares to seeke for increase of that holy wisedome wherewith he is in some good measure already indued For to him that hath shall be giuen Therefore he is ready also to frequent the houses of mourning a synecdoche of the speciall and the societie of mourners such as are well acquainted with the crosse exercised in temptations and men of sober carriage whereby he receiueth more comfort and ease of heart than by all festiuall and merry meetings where there is commonly vanity enough and matter of griefe to him that seriously thinketh on his latter end and the account of euery idle word As the nature and kinde of the seede and roote is such like is the sappe and shape of the tree such or such places it desires to grow in and among such or such other trees If it hath place and companie according to his liking than it prospereth flourisheth and reioyceth if not yet it liueth brancheth and fructifieth though poorely as the willow in the forrest the hysâ—p on the wall wheat in light sand and rapes in stiffe clay Euery thing desireth his proper place and company with other fotures according to his kinde to attaine the perfection and flourishing state of his kinde which thing if it cannot doe yet is it prudent and shiftie and will reape the most commoditie to it selfe that may be without any losse through improuidence and negligence But if it be in a soâ—le contrarie to his kinde it is much discouraged his fruits are vnkindely and imperfect his sappe is corrupted and much aiâ—ered by the qualitie of his food or humour c. yet will it retaine the kinde or else dye The seed or root of man is his heart as the heart or spirit of man is such is the man Mens câ—â—usque is est quisque And though of all creatures he be most variable and can personate himselfe infinite wayes yet doth his spirit incline him one way The Adamant in the diall is fickle it is vncertaine what coast it most affecteth or rather what his naturall position is being violently agitated but when disturbance ceaseth it resteth on the north-pole So foxe to the kinde A wise mans heart is his â—oote and such like are his thoughts countenance words workes carriage And as the man in his kinde nature and disposition is such soile he reâ—â—yceth to grow in such things he loues to heare by voyce or writings such companies he frequenteth this he extracteth that he reiecteth as his spirit is For
inordinate affection shall be carried head-long into all folly For wrath is an euill counsellour it cannot keepe secrets nor couer infirmities It is like Rehoboams young counsellours and Hushai counselling Absolon and inwrappeth a man in manifold troubles dangers and mischiefes If he preuaile in his reuengefull and moody courses then is he hated of all men if he be preuailed against then is his impacience either turned to fury madnes and he becommeth an odious miscreant or else shall be derided of his aduersaries and bewray his folly to all men and this shal be his inheritance Anger therfore resteth in the breast of a proud malitious man but the wise-man will consider the worke of God both of his ordinance and prouidence and so according to the vnderstanding and mature discerning of the matter proceed or surcease c. For the prouidence of God shall surely be accomplished but clamour wrath violent wilfull and preposterous courses shall redound vpon the head of passionate fooles of what degree place or condition soeuer they be whether their contention be against their superiours equals or inferiours An example of foolish anger and wisedome See Act. 5. 33. 34. c. Act. 19. 28. to the end Act. 23. 2. and verse 5. 6. Verse 10. Say not thou what is the cause that the former dayes were better then these for thou dost not inquire wisely concerning this THese words containe the complaint of impatient people and are a common obiection of wrathfull fooles whereby to excuse yea approoue and cherrish their moody and reuengefull passions which wanting particular causes of iust anger open their mouthes wide against the world but indeed against God himselfe in whose hands the gouernment of the world is This complaint is continually in the mouthes of the wicked moody and the wicked needy The moody Papist would murther all the godly that haue Scripture in their mouthes yea and liues also For they be Canaanites and Hagarens And the needy prophane would murther the rich for they are lyons in the grate What these would doe appeareth by their complaints groaning like mute theeues and murtherers vnder the presse For the weight of the Law lyeth heauy vpon them by occasion of their owne malice For to the iust and godly euery law is a law of liberty Say not thou why were the former dayes better then these These next words are an answere Thou dost not wisely inquire concerning this Thou dost not consider of times according to wisedome but art a foole to expostulate with God who according to his owne infinite wisdome ordereth the times and seasons in iudgement iustice and mercy Solomon giueth no other reasons because this common complaint is a common folly and the murmuring of stubborne and reasonlesse persons that are not capable of any reason or else will not be perswaded by reason but are rather worse when they are reasoned withall They are most commonly but moody needy greedy and malecontented fooles that make this complaint and it is vaine to argue according to wisdome with vncapable ignorants and indocible stubborne ones For they will despise the wisedome of the wise and tread vnder foot their precious pearles and glory in their mad contempt Yet to try whether the foole will leaue his folly I will giue two or three answeres to this idle obiection not worth the answering First let him recount from the dayes that God placed man vpon the earth till the present time and shew mee when this good world was antiquae meliora The more ancient the purer saith the prouerbe in another respect How good were the dayes that Cain and Abel liued in How good were the dayes of the old world till the Flood The dayes of Sem and Cham The dayes of Abraham Isaac and Iacob in Canaan Of the Israelites in Egypt How good were the dayes of the Iudges The dayes of the Kings of Iuda and Israel How good were the dayes of Solomon those peaceable and wealthy dayes Did not the people complaine of the grieuous burden of those dayes and were ready to rebell as afterward they did How good was the world in the dayes of Christ and of the Apostles If it were not then good when should it be good How good in the times of the Primitiue Church boyling in the heat of persecutions and heresies How good were and are the times of Antichrist Of all times we find grieuous complaints And of the times of Popery hinc illae Lachrymae we find great complaint in the Fathers These times were full of warres bloudshed massacres treasons rebellions robberies c. caused by that man of sinne Fryar Mantuan discouereth the goodnesse of the world then And Euerard Arch-bishop of Canterbury wrote a volumne called Obiurgatorium temporis the Rebuke of the time Wicked and monstrous were those daies yea exceeding the heathen about two hundreth yeares agoe the goodnesse whereof our wicked ignorants so much admire But Elmerius a Monke of Malmesbury counted them the dayes of greatest woe and misery and thereupon gathered the certainty of Anti-christs present raigne Fullwell doe these proud murmurers shew their tyrannicall and rebellious hearts When they had a Pope to absolue them from their alleagiance and to quench their thirst with the blood one of another the world was good When the Pope partly with subtilty partly with violence wrested Nobles yea Kings out of their possessions yea whom he lusted after one manner or another then was there cheapnesse and plenty The Fryars made Robin-hoods penny-worthes and this is all that these greedy blood hounds commend the old world for The Fryars bound the commons to them by making good penny-worths of other mens liuings both of the Cleargy and Laity wrung from them by all deceitfull meanes for which the Commons were but their slaues and fooles praised their bounty for giuing them a cake of their owne meale It is an easie matter to be liberall on other mens purses Neither yet considering the times then were there any such penny-worths Your fore-Fathers groaned vnder the burthen of those penny-worths surely when they put vp a bill in a Parliament in the dayes of King Henry the fourth the contents whereof was to take away Temporall Lands inordinately spent by the Cleargie Which Lands were sufficient to maintaine fifteene Earles fifteene hundred Knights sixe thousand and two hundred Esquires one hundred Almes-houses fifteene hundred Priests and to allow twenty thousand pound yeerely to the King allowing to euery Earle three thousand markes by yeere to euery Knight one hundred markes and foure plow-land to euery Esquire forty marks and two plow-land to euery Almes-house for to maintaine such surplusage of poore as Cities and Townes were not able to maintaine one hundred markes and to euery Priest seuen markes Fabian chron in Hen. 4. ann 1410. Say not therefore Why were the old times in those respects better then these A second answere is that sinne and death hath ouerspread all places and times all the sonnes of Adam are
antequam in publicum exeat before it breake forth he killeth it in the hatching But the foole neuer ceaseth till he fall into vtter obloquy and contempt and in the end becometh desperate and shamelesse and as almost nothing offended at the reputation of a foole or wicked person but oft times rather glorieth in it Or by way may be meant euery way wherin the foole walketh place where he is he babbleth and declares his folly to euery one where he commeth so that all men may see his ignorance wrathfulnesse and wilfulnesse Verse 4. If the spirit of the ruler rise vp against thee leaue not thy place for yeelding pacifieth great offences HEre beginneth the second part of the Chapter setting downe a remedy or rule to arme a man against vanities and miseries incident to man in ciuill gouernment The confusions and disorders thereof must be rightly considered by wisedome to the pacifying of the mind noâ— be opposed by contrary vanitie seeing that there is a wisedome of God in these vanities not vaine and vnresistable The scope hereof is to teach modest and submisse behauiour in wisedome towards Princes for they are either the faithfull shepheards of God or else the rods of his correction If the spirit of the ruler c. If the Ruler hath taken a displeasure against thee if his anger be kindled against thee that hath authority and power ouer thee leaue not thy place oppose not displeasure to displeasure though he be wrongfully displeased go not out of his sight in anger nor moue thy selfe from place to place nor vse any gesture or countenance as they doe that are angry Neyther rebell nor shew rebellious disposition but contrarily vnderstood by anantapodosis or ellipsis most frequent in the Scriptures vse what meanes thou canst to saue thy selfe by saluing the wound or vexed spirit of the Ruler For yeelding pacifieth great offences Heb. marpeaci that is sanctitie lenitie or healing shall make great sinnes or offences to cease The precept is confirmed by three reasons The first is contained in these words drawne from the effect of submission The second from verse 5. to verse 12. The third from verse 12. to verse 16. Concerning the first yeelding is an acknowledging submission and deprecation if a man be in an errour or haue iustly offended also patience and forbearance if a man be blamelesse and innocent For a Ruler erâ—ing is not to be conuicted of errour and reproued oppositiuely which doth impayre his place and person but vnder subiection and correction to be rightlier informed in the matter or businesse And this shall in the end giue great content and bring thee into greater fauour then was the displeasure Whereas contrarily on the one side thou shouldest prouoke him to deuise euill against thee whilest that he contendeth for his honour or to quiet his minde by reuenge and on the other side inwrappe thy selfe in endlesse troubles by sinister courses For hee is too high and heany for thee to contend against Vers 5. There is an euill which I haue seene vnder the Sunne as an errour which proceedeth from the Ruler A Second reason of the precept is because that by patient submission the princes ire shall not only be healed and retracted from reuenge as was said before but also the subiect shall preuent and auoyde many euills that through his sinister courses hee should procure vnto himselfe to verse 11. and afterwards be ineuitable verse 11. This reason as I thinke is propounded by way of a complaint First geuerally in these three next verses the answer wherof is illustrated by comparisons in the next foure verses after There is an euill which I haue seene c. There is a principall and speciall euill to be seene in this disordered world as an errour which proceedeth from the Ruler an illustration of this euill by a comparison of the like As the errour of the Prince is a publique euill redounding to the hurt of many yea of the whole Common-wealth as himselfe is a publique person so is this also an euill very grieuous whereby great calamitie often ensueth to men both in respect of their persons and estates If any man vnderstand this of the errour of Princes Preferring vnworthy and vnfit persons to the place of dignitie and magistracie which causeth much euill in the kingdome I easily yeeld to it Verse 6. Follie is set in great dignitie and the rich in lowe place A Particular explication of the euill or disorder before generally propounded and illustrated in these two verses Follie is set in dignitie or height and the rich in lowe place Follie a Metonymie of the Adiunct for foole By foole is not meant him that is destitute of reason or vnderstanding but him especially that hauing both vseth neither or abuseth both As the fruit of crackt or crasie reason is follie so of corrupt or wicked reason also There is more hope of a foole then of him that is wilfull in his wayes corrupt or wicked wit is woorse then a weake vnderstanding By Rich is not meant wealthy but rich in wisedome vnderstanding discretion and gifts to discharge the high calling of a Prince or Ruler as it is said that God gaue to Saul another heart 1. Sam. 10. 9. and which was figured by the holy Oyle wherewith the Kings of Israell were annoynted at their coronation This is the complaint of Salomon that vnreasonable and reasonlesse men should sit on the Throne and the Bench. That such should reigne and sit in the place of Iudgement is the secret iudgement of God either because people despise the goodnesse of God in his word and so hee setteth euill princes or children to rule ouer them or else for their tryall that their faith may be tried vnder a wicked Ruler But it followeth not as this complaint intimateth that eyther wicked or childish Princes should bee seditiously thrust out of their place and office as Childericke King of Fraunce is sayd to haue beene by Pope Zacharie For that is nothing else but to offer violence to God to pull the scourge out of his hand which with patience we must beare But wee must rather looke to the cause thereof our sinnes and hypocrisies wee must pray for pasience and repentance and pardon and so remoue euill with good and not contend against God to increase our miseries Verse 7. I haue seene seruants vpon horses and Princes walking as seruvnts vpon the earth BY seruants is meant vnworthy persons of base spirit and roguish conditions such as are enthralled to their Iusts such as hate wisedome and instruction despisers and mockers of godlinesse and them that are good which if they were but seperated from their riches and authoritie and their cloth taken from them would be most contemptible doe naughts of all other Belialls good for nothing at all Vpon horses Aduanced to honours sitting on the seate of iudgement and place of iustice abounding in wealth faring deliciously apparelled gorgeously dwelling in sumptuous
houses stored with costly furniture enioying the pleasures of the world as Iob complayneth chapter 21. Dauid in Psal 73. and Amos chap. 6. riding abroad on pleasure riding on strong and shining horses riding in Coaches hunting and sporting intertayning and being intertayned sumptuously And Princes walking as seruants on the earth That is to say men of learning discretion wisedome godlinesse grauitie wanting semblable meate drinke apparell building houshold stuffe lodging friendship and for want of an horse trauelling on foote like to labouring men and seruants and working for want of necessary food and raiment as the meanest men doe If this were not in the Church as well as in the Common-wealth it were more tollerable But better it is to walke on foote to heauen then to ride on horse-backe to hell with the foole Verse 8. He that diggeth a pit shall fall into it and who so breaketh an hedge a Serpent shall bite him THE answer to this complaint is contayned in these next foure verses expressing the euill that a discontented immodest or rebellious subiect bringeth vpon himselfe not barely propounded but illustrated by foure elegant similitudes whereof two are set downe in this verse He that diggeth a pit shall fall into it A prouerbiall sentence taken from those that make graues or deepe pittes which often vnawares fall into the same themselues In those Countries they vse to make pits lightly couered ouer with straw leaues stickes and dust to catch wilde beasts in and to catch me also in It is applied to plotters and deuisers of mischiefe which going about to harme other men are cast downe into the pit of their owne counsells Psal 7. 15. 16. He made a pit and digged it and is fallen into the ditch that he made his mischiefe shall returne vpon his owne head and his violent dealing shall come downe vpon his owne pate So Haman was hanged vpon the same gallowes that he had prepared for Mordecai Hest 7. and Perillus was first broyled in the brasen Bull that hee made for the tyrant Phalaris to torment others in Ioh sayth The Lord taketh the wise in their craftinesse This craftinesse is the wisedome of the world so much extolled If a man be subtile and politike for his owne aduantage though others be hindered and harmed thereby and God dishonoured yet hee is praysed at leastwise he is highly conceited of himselfe for his wisedome It is commonly sayd The best gamesters haue the worst lucke so these craftie foxes play often wilie beguile themselues For the Lord will not let their wicked imaginations prosper lest they be too proude He that intendeth euill against the Ruler is secret and deepe but he first falleth into his owne pit The sauage Papists haue afforded foorded vs many examples hereof in this Land for God hath giuen them vp into a foolish and reprobate minde to make snares traps and pits for themselues it is all their practise they do nothing but worke their owne woe They rush against the rocke and are split in peeces And who so breaketh an hedge a serpent shall bite him He that goeth about to dissolue the gouernment or alter it at his pleasure which is compared to an hedge shall be stung of the serpent euill shall light on him vnawares that imagineth euill against the Lords annointed Therefore would not Dauid touch Saul that wrongfully sought his life Thus was Achitophel taken in his owne wilinesse and Absolon 2. Sam. 18. 14. was stung with the darts of Ioab And Pharao persecuting the Israelites or rather the Lord in his people was ouer whelmed with the waters and so it fared with Guido Fauks and his fellow-conspirators Verse 9. Who so remoueth stones shall be hurt therewith and he that cleaueth wood shall be indangered thereby WHosoeuer diggeth downe another mans wall to enter into his house or remoueth land-markes shall be punished either with misfortune in the euill doing or by law Or the meaning is he that diggeth stones out of the quarry or rocke and lifteth them vp or carrieth and recarrieth them is in danger to be hurt and he that cleaueth wood is in danger to be hurt many wayes He that goeth about to remoue a Ruler out of his place and to deuide a settled gouernment that is at vnitie in it selfe vndertaketh a dangerous peece of businesse As he vndertaketh a desperate worke such shall his reward be It is euill medling with edge tooles and heauy stones and trees are not for children to deale withall Verse 10. If the iron be blunt and he do not whet the edge then must he put to more strength but wisedome 〈◊〉 profitable to direct IF the edge of his axe or wedges be blunt and vnfit for such workes and he hath not whetted or prepared and fitted them according to the greatnesse and knottinesse of the tree then must he adde to more strength and weary himselfe but effect nothing vnlesse the breaking of his tooles and maiming of himselfe so he also that diggeth a pit without knowledge and skill that rashly breaketh vp an hedge and remoueth stones without consideration and art and good aduice shall effect nothing by strength but hurt himselfe for such weights are not to be dealt withall by plaine strength But wisedome is excellent to direct Wisedome prepareth a good toole to worke withall wisedome considereth the weight of the worke and contriueth accordingly For plaine strength auaileth little in woodworkes stoneworkes ironworkes which are done by art and fit engines and instruments Well as these things are not done with inconsiderate strength but by art and diligence so neither can any man by wilfulnes frowardnes or foolish strength preuaile against the Prince nor appease his anger or heauy displeasure by any such like opposite courses For this is an heauy matter or subiect to worke vpon not to be enterprised without perfect skill sharpe tooles and mature deliberation to contriue it A ship is a weighty vessell and cannot be vsed at our pleasure as a little boate or a dish A King counterpoiseth the kingdome and the states of kingdomes are not often changed he therefore that vndertaketh that worke is a foole swimming in a pit ful of snakes to catch an eele When God wil bring a generall iudgement or vtter destruction vpon a land then shall he in wisedome effect it as pleaseth him The Papists will needs make themselues Gods actors pretending his cause they are the diuels sollicitors and actors and God giueth them the ouerthrow For what speciall reuelation or command haue they to stab and poyson Princes or to set vp a monarchy by bloudshed The Church was neither so planted nor augmented as the Antichristian synagogue hath bene for then should Christ haue had need of Peters sword and then the Apostles should haue killed rather then haue bene killed with a word as Peter did Ananias and Saphira Therefore the Papists dig pits and fall into them they breake vp hedges and are stung of serpents they cleaue wood and cut