out of many euen infinite errours and miseries of this vaine life One man will be very deuout and zealous but what inconueniences runneth he into when he neglests his particular calling and of the practise of how many duties and goods that by him might be done is he depriued Certâ— in quo peccaueris in eodem puniêris Wherein a man sinneth therein shall he be punished pouerty debt imprisonment c. shall fall vpon him and the obiecting of his profession to scandall is no small matter Sed peccat in tutiorem partem But I say what inforceth that offence at all He that saith Deum timè feare God saith also Mandata eius serua Keepe his commandements whereof diligent labour in a calling is one For want whereof a man omitteth much good and offers himselfe to many temptations and snares Another laboureth diligently and worshippeth God but neglects the duties of charity whereof in these dayes there are not a few Saint Iames complayneth of such Another insisting on duties of charity neglecteth the duties of piety But to reckon vp the extremities and errours of men in the breach of this vnion which yet would all be wise and seeme happy to themselues is an endlesse worke A sound and prudent spirit within a man is better then a World of Bookes Therefore Saint Iohn saith that those few leaues of the Gospell by him penned among a World of Bookes that might haue beene made of Christs sayings and doings are sufficient what needeth more Neither the whole Scriptures nor the Volumes of the Fathers nor what can be vttered by voyce can preuaile where an heart is wanting And who can giue man an vnderstanding heart but God onely yet are men presumptuous therefore they come not to the fountaine of wisedome and so liue and die in vanity Thus haue I briefly declared the very life and substance of this Treatise of the wise and aged King whose sentences though they seeme to be difficult and independent collected by some that haue taken them from his mouth vpon occasions vttered yet are they doubtlesse a continued speech purposely penned euery thing orderly cohearing and methodically colliming at the same obiect The more wise and aged most commonly the lesse discoursiue and much talking is tedious their sentences are briefe fundamentall and pithy and their words seeme oft times very independent Besides this Solomon without regard to artificiall structure vttereth his experiments and that from the heart to the heart not from the braine to the eare as common vse among many is in these heartlesse dayes and also as the sanctifying Spirit of God moued him Therefore are his words pure without tincture altogether of spirituall rellish and without any taste of the caske For his maine drift is to cast man wholly out of himselfe that he might be found in Christ alone or else be vtterly lost Cap. 12. 13. Phil. 3. 8. 9. 10. Now my earnest desire reuerend religious and learned Gentlemen louers of learning speciall fauourers and friends of the learned and vertuous is that you would iudge these labours of mine amongst others worthy your acceptation rather valuing the same in your generous spirits according to the mind of him that honoureth and loueth your vertues then respecting the dignity of the worke it selfe which notwithstanding shall be such like as it shall please you to accept and the Lord to worke by it in the hearts of the Readers without whose quickning Spirit the whole Scripture is but a dead letter but into whose nostrils the Lord shall breathe againe the breath of eternall life it is to them no nose of waxe as the Papists say but a plaine euen way a lanterne to the feete a light to the paths Howsoeuer we are vnto God the sweet sauour of Christ in them that are saued and in them that perish 2 Cor. 2. 15. And vnto you this publike testimony of my obseruance and loue for your loue to our gifts and calling I trust shall be acceptable which I shall recompence againe with my continuall and hearty prayers to Almighty God the Father of lights and fountaine of all good that the true felicity and chiefe good reuealed to and penned by Solomon and here explained may be plentifully conferred vpon you to your greatest comfort here in your spirits soules bodies states and perfect glory of all in the Kingdome of glory London 1. Ian. 1621. Your VVorships in the Lord to be commanded TH. GR. AN EXPOSITION OR COMMENTARIE ON ECCLESIASTES CHAPTER I. Verse 1. The words of the PREACHER the Sonne of DAVID King in Ierusalem IN this Treatise of Solomon two things are to be considered First the Title or Inscription layd downe in this Verse Secondly the Substance Subiect or Matter thereof from Verse 2. to the end of the Booke The Words of the Preacher The Author is not simply named but described I. By the person that hee taketh vpon him at this time the Preacher not the Politician not handling matter of mans outward state but of his spirituall state teaching Mortification or the abnegation of himselfe and the carnall consideration and vsage of all things on the one side and the subiection of himselfe and all things with him to God onely in feare and obedience on the other side This word Coheleth translated the Preacher is of the feminine gender signifying properly an Assembly or Congregation figuratiuely a Function or Office in the Church And it is translated of the Greekes ECCLESIASTES a Preacher or one speaking in the Church Or it may signifie as here it doth a person revnited or reconciled to the Church and soâ—t is a note of a penitentiarie teaching others out of his owne experience of standing falling rising This reconciled Penitent Church man or Preacher is notified by foure names in the Scripture viz Solomon that is Peaceable 1 Chron. 22. 9. Iedidiah that is Beloued of the Lord 2 Sam. 12. 25 Lemuel that is Him that appertayneth to God Prou. 31. 1. Coheleth in this place II. He is described by his relatiue or parentage Sonne of Dauid An argument to moue attention and more serious consideration of that which is spoken and to procure beneuolence For Dauid his father feared God and was beloued of God and the people whereof hee tooke his name III. By his dignity or office King An argument to moue docility and awfull regard drawne from the dignity and authority of the person and duty of the hearers His office is explicated by the obiect thereof vnderstood in the next word viz. the people of God in Ierusalem IIII. By the place of his habitation in Ierusalem Ierusalem the Sacrarie Chappell or Treasure-house of wisedome the Fountaine of wisedome the onely place of Gods worship and speciall presence And therefore a King excelling all other Kings of the earth which are but meere worldly politicians not sanctified not guided by diuine wisedome but ignorant of the glory of God which is the end that Kings should onely
not captiuated to his owne will is truly royall And thy Princes eate in due season c. That is when thy Magistrates Counsellers and officers are moderate and modest not giuen to feasting banketting prodigalitie pride glorifying one another in the flesh not to proud apparell proud buildings not to sports and pleasures drunkennesse and venery Prou. 31. 3. 4. 5. 6. 7. For who is then graced preferred rewarded but the vassals of their lusts The Church and Churchmen go to wracke wanting necessary meate drinke apparell lodging c. but rather to sobrietie and parsimony not to oppression and robbery but to liberalitie and bountifulnesse not to carelesse wasting of the wealth of the land but to preserue and increase the same not to rob and spoyle but to enrich the Church and commonaltie lastly so to serue the body that the body of the Church and commonwealth may be serued by it and the Lord by both Verse 18. By much slouthfulnesse the building decayeth and through idlenesse of the hands the house droppeth through AN exposition or explication of the woe or miserie especially of the former part thereof vers 16. illustrated and inforced by a comparison drawne from the euill and disorderly oeconomie or gouernement of a priuate house or family which sheweth forth it selfe in the euill vsage of the outward building These euils are slouthfulnesse and carelesnesse or idlenesse The former is a vice of the minde the latter of the body A carelesse minde an idle hand Where those vices reigne the house not onely decayeth but rotteth and droppeth vpon the head of the improuident slouthfull vnthristie housholder A man in respect of his person is knowne by his apparell countenance and gate what manner of one he is as touching his ethicks or morality saith the sonne of Sirach Againe he is knowne by his house yard grounds cattell seruants and children what manner of man he is as touching his economie or husbandry Prou. 24. 30. 31. The house of the slouthfull man is ruinous and droppeth through his yard is like a vaste desert the fences and walls broken downe as a vineyard layd waste his fields are ouergrowne with thistles and briers his family is disordered and idle one contending and quarelling with another girning one at another all maisters and vnruly Thus it is in the house of prodigals drinking slipthrifts and Belials do naughts Thirdly in respect of his politicks or magistracie he is knowne by his subiects For as the housholder is in his house or family so is the magistrate in the citie and the king in his dominions An house is a part of a streete a streete is a part of a citie the citie is a part of the kindome The king is the head the kingdome is his body consisting of members whereof some are superiour as those that are placed in gouernment vnder him and are subordinate one to another others are inferiour Whereas the Prince feareth not God but is either couetous or wastfull carelesse and dissolute then the Church and common wealth go to wracke The gouernours are rauening Harpies and riotous deuouring the commons and feeding themselues of the flocke yea euery one after their examples preying one on another The vngodly flatterers lust-seruers are aduanced and placed in offices for money or fauour for there is no care nor feare of God in the superiours but euery one that feareth God is dishearted and he that speaketh vprightly is hated in the gate and he that rebuketh is abhorred Amos 5. And amongst those wicked ones there is nothing but enuie and contentions euery one being giuen to oppression pride and ambition and all enemies to God and godlinesse Whereupon it commeth in the end to be a vast desert of wilde beasts and as a vineyard lying waste spoyled with foxes and wilde boares like a field ouerrunne and cropt vp with cattell and pastures rooted vp with swine and ouergrowne with thistles and briers Such desolations doth the Lord threat vpon carnalitie and contempt of his word All these things declare what the Prince is and by what manner of spirit the commonwealth is inliued and moued For as the spirit of a thing is such is the thing If the spirit be weake the body is ouergrowne and ouercome with diseases as we see in plants in beasts in men Now the spirit of houshold gouernment is pater familias the good man of the house The spirit of polity or commonwealths gouernment is the king A prudent and valiant Prince hath a strong constitution and sound body his spirit worketh effectually in the finger and all vtmost parts as well as at the heart and inward parts that there may be soundnesse and ioy in all the body Verse 19. A feast is made for laughter and wine maketh merrie but money answereth all things AN explication of the complaint or woe especially of the latter part thereof vers 16. which was this Thy Princes eate in the morning that is spend their whole time euen the morning it selfe wherein nature it selfe bindeth vs to sobrietie and solitary study in eating drinking pleasures like to the Sodomites and beastiall Princes of Israel It is illustrated by the contrary and right vse of eating drinking and other expence A feast is made for laughter The vse of meate is the reparation and conseruation of the body in health and strength that a man may be enambled to discharge the duties of his calling wherein God hath placed him He must keepe his body in temperance sobriety and chastity that the minde may be more cleare and free of greater strength and vigour in the functions thereof both for deliberation and execution As for a feast that is made for laughter for a recreation of the minde and body at certaine conuenient times and to preserue common societie and neighbourhood or rather to testifie friendship and loue one towards another though particular businesses and necessities haue distracted them and drawne euery man ad sua curanda to care for his owne things of the vse whereof feasting and co mmon meetings testifie a certaine communitie such as in this disordered world and miserable condition of man can be had But to be addicted to feasting to make a trade of pampering the body as epicurishnesse and beastlinesse For beasts regard nothing but the belly they are all body and to feede well is their perfection And wine maketh merrie Wine also hath the same vse that is of meates He that giueth himselfe to drinking and companiship is a drunkard although he neuer be drunke Therefore the Prophet Esay denounceth a woe against them that are able to drinke strong drinke Woe be to them for they spend not onely the time of life idlely and wastefully but also make others drunke and glorie in euill But wine is not for Kings nor strong drinke for Princes Prou. 31. 4. but for the sicke to recouer health as Saint Paul said vnto Timothie Drinke a little wine for thy stomackes sake and often infirmities and wine
when vnder colour of religion as hearing reading religious talking c. they intend to effect some mischiefe at least to couer their prophanenesse couetousnesse reuenge c. So Absolon vnder colour of a vow conspired against his Father The Pharises vnder pretence of long prayers deuoured widdowes houses they crucified Christ also vnder many pretences So the Iewes fasted Isai 58. 4. Such a fast was Iezebels to murther Naboth Such like were the Preachers of Corinth and they that preached of enuie to increase Pauls afflictions Phil. 1. 15. 16. And it is to be feared that such like abominable ones are plentifull in these dayes For as all things are pure to the pure so hypocrites defile the purest and holiest things Verse 2. Be not rash with thy mouth and let not thy heart bee hasty to vtter any thing before God for God is in heauen and thou vpon earth therefore let thy words be few AN amplification of the former instruction by the specials or particulars to wit of prayer vowes to verse 8. but negatiuely or dehortatorily to declare also the vanities incident to these religious exercises as I said before Here he teacheth how we ought to pray or to keepe our foote or heart in prayer Be not rash with thy mouth That is when thou art about to aske any thing of God or to giue him thankes by prayer let not thy tongue runne before thy wit let not thy minde be carried away with rowling imaginations of many broken matters and confused apprehensions nor yet thy affections vnpurged from the scent of sensuality pride presumption boasting like the Pharises babble not forth ignorant heartlesse formall speeches in the eares of God as hypocrites doe which thinke to be heard for the loudnesse of their noyse and multitude of their words Mat. 6. 5. And let not thine heart be hasty to vtter a thing before God Be not vnaduised in thy thoughts and intent thereof in Gods presence to aske or promise what thou thinkest good according to thine owne lust or liking Iam. 4. 2. 3. 4. to giue and take as pleaseth thy selfe as if thou thy selfe be pleased God should be pleased also to doubt of Gods goodnesse and promise of giuing and to limit his power Let not thy counsels or thoughts proceed from an vnpurged and ill disposed heart nor thy words from vncomposed vnconstant wandring wauering thoughts For God is in heauen and thou vpon earth These words are an argument or motiue inforcing the former dehortation by a comparison of things vnlike to wit Gods glorious Maiesty and mans weakenesse basenesse vnworthinesse argued by the difference and distance of the places where God most sheweth forth his glory in heauen and man hath his habitation on earth As the highest heauen which is the throne of God is more glorious and greater then the earth which is but his foot-stoole and how farre the one is distant from the other so is God much more excellent and powerfull than man as the Lord saith My thoughts are not as your thoughts nor my wayes as your wayes Therefore let thy words be few that is to say dread that glorious and fearefull Name The Lord thy God Deut. 28. 28. Come before him in humility feare and reuerence vtter no foolish speeches make no vaine repetitions but aske with an earnest desire in knowledge according to his will and for his glory For he knoweth before what thou neâ—dest he vnderstandeth thy secret thoughts and can giue thee what and when it pleaseth him without thy prayer But this meanes hath God ordained that he might be glorified by thee by thy reuerend seare submission thankefulnesse that acknowledging of whom thou art and from whom all that thou hast commeth thou maist returne thy selfe and all that thou hast receiued to him euen to the praise of his glorious name Few words are here opposed to ethnicall pharisaicall heartlesse crying and babling 1 King 18. 28. not to the often praying nor long prayers nor feruent repetitions of the sanctified heart Luc. 2. 37. Matth. 26. 44. Ioh. 17. 14. 16. Our Sauiour Christ spent whole nights in prayer and the Apostle saith Pray continually And Christ by the parable of the vniust Iudge and the poore widdow exhorts vs to frequent and vehement praying Euery particular blessing requireth a particular prayer and thankesgiuing The Lords prayer containeth the substance of all prayers as the twelue articles doe the Gospell and the tenne Commandements the whole Law The disciples made a generall request of prayer in generall Lord teach vs to pray Luke 11. 1. not particularizing any subiect or matter but as Iohn taught his disciples The prayer of Iohn was doubtles as Caluinâ— saith some certaine forme gathered from diuers Scriptures agreeable to the time of the comming of Christ and his spirituall kingdome And the prayer of Christ containeth the whole substance of his kingdome which is Gods wisedome and glory in mans saluation the three former petitions respecting Gods glory and the three latter those things that are profitable to mans saluation So also the commandements are diuided into two tables the former containing duties of piety towards God the other duties of charitie towards men So the twelue articles teach vs what to beleeue concerning God Father Sonne and Holy Ghost and what concerning the Church The disciples being yet but children and of confused knowledge vsed this prayer onely I thinke in solemne praying as children and ignorant people are first taught the articles of faith the commandements and this prayer But they that hold it enough to say the Lords prayer onely namely this forme of words may as well lay it is enough to faith and obedience onely to beleeue the Creede and doe the commandements refusing the particulars of the Law and the Prophets the Prouerbes of Solomon c. the writings of the Euangelists and Apostles and all expositions and applications as indeed they doe But when the Apostles were indued with full measure of the spirit they could frame prayers according to all circumstances exigence of times and occasions as Act. 4. 24. c. Act. 20. 36. Which Pauls also in all his Epistles testifie after the example of Christ Ioh. 17. and Chapter 11. 22. 42. c. and many other places Therefore I conclude as a mans knowledge of the truth is so let him pray generally or particularly yea both according to the direction of the Lords prayer and that is according to the doctrine of the whole Scripture of Christs kingdome Euery right prayer is a branch of the Lords prayer so euery doctrine a branch of the Creed and euery worke of the ten Commandements Aske beleeue doe If these seeds be within vs they must branch forth all ouer as veines doe from the liuer and sinews from the braine yea if their branches fill the world it is but the perfection and plerophorie or fulnes of prayer faith obedience As a man abounds in knowledge so may he abound in all prayer and
which cannot affoord it For all that commeth to man in this life as concerning the outward man is vanitie seeing that old age commeth and death followeth after and that is eternall To conclude eate drinke reioyce in the workes of thine hands but remember thine end exercise thy selfe to good works that as thou liuest ioyfully with Gods gifts so thou mayest die happily and enter into euerlasting ioy That light is sweete that Sunne pleasant For we eate to liue and liue to do good we liue ioyfully to put away tediousnesse that we may serue God more cheerfully Verse 9. Reioyce O yong man in thy youth and let thy heart cheere thee in the dayes of thy youth and walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee to iudgement THis verse is an answer to the second obiection or reply which is more particular to wit concerning the yong man for whom there is some colour of reason pretended by the wicked ciuill The reply is directed against the former answer but it is not here expressed but vnderstood by the context of the words I grant indeed that when a man is full growne and growne full elder and richer hee should be helpfull to the poore and letting all youthfull tricks passe haue a care of his family and follow his husbandrie that the poore may be relieued and his children well prouided for But youth will be youth youth must not be abridged of libertie yong men must be borne withall if they be not too leud But indeed if they beginne to fall to whoredome and vnthriftinesse especially they must be bridled else shall they lose their good name and spend that which their friends haue left them which is worst of all Againe when a man growes into age he must beginne to thinke of his end it is time I thinke and come to Church duly to serue God after that the diuell is first serued and at his last end haue a chiefe care to set all right and straight For when things are rawly left I see oft times that variance growes among his childrenâ— and much heart-burne and vaine expence the Lawyer getteth all in the end and they all become beggars That is the very fruite of thy wisedom and workes it is Gods iust iudgement vpon the worldly wise which seeke not Gods kingdome desire not his grace nor teach their children the feare of the Lord but aime all at worldly wealth and credit euen that imaginary happinesse which Solomon here confuteth The answer to this obiection is directed to the vaine imaginations of the yong man First it is propounded and figure by an ironicall concession and after rendered in plaine words by way of correction and threatning Secondly it is amplified by a milder but graue exhortation Reioyce O yong man c. Concerning the imaginations of the yong mans heart which Solomon here meeteth with they are three 1. Some yong men imagine the time of this life to be but a market of buying and selling to heape vp treasure and to set themselues into a couetous course and so fall into innumerable sinnes of that kind 2. Some imagine it to be but a play These enter into an Epicurish course of life and innumerable sins of that kind Yet of these contrary liues there are sundrie degrees and fashions and the latter sort are most incident to youth the other to age 3. Some hold a meane Ne quid nimis they participate of both these extremes and those are the moderate wise ciuill and orderly wicked The other two are madnesse and this is folly For in man there is no true wisedome nor true goodnesse As one holds on couetousuesse the other on voluptuousnesse so the third on pride and worldly pomp wherein soeuer it standeth He is meanely couetous which he calleth parsimonie and meanly prodigall which he termeth liberalitie but extremely vainglorious and proud and as reprobate to euery truly good worke as the other This we haue from our mother Eue a desire to be as gods Parsimony and liberalitie and all other vertues are splendide sinnes as Austine sayth attending on vainglorie To all these Solomon shâ—peth this answer by way of mockage and derision seeming to yeeld vnto their reasons and excuses because yong men whether yong in yeares or yong in discretion are proud wilfull selfe conceited impatient of admonition and reproofe but in the end he leaueth a sting in their consciences at his farewell to be a sowre sawce to their dainties to stay their appetites from surfetting Thou art wise yong man and valiant hearted thou needest no counseller it is a discredite to be taught consult with thy selfe and be like thy selfe liue in pleasure and follow after delights cheere thy body in the vse of those things that thy heart lusteth after enioy the fancies and pleasures of thine eyes thou art yet yong enough thou hast a long time to liue now be merry and Ionill louis filius thou hast nothing to care for put vp no wrongs auenge thy quarrell braue it with the proudest maintaine thy credite trie thy valour follow the fashion court it brauely a word and a blow stand to it stoutly make them stoope to thee put vp no abuse spend thy bloud before thou put vp disgrace neuer yeeld for flesh and bloud cannot endure it spend frankly among thy companions part with thy mony freely sit not out for a little shew thy selfe right bred take thy liquor with thee c. Let base fellowes go auoide precise companie for staining thy reputation among the generous it is neither for thy profite nor preferment to regard Sermons Ministers are but maisters they are no gentlemen yet is thy tongue too bad a clout to wipe their shooes whom thou most despisest Well sirra feed on your fancies and reioyce with your fleshly and lecherous companions and corrupt ye one another with your wicked blasphemies put away all remorse of conscience and the day of euill and make a league with death and hell but know this for certaine that God will bring you to iudgement you must be summoned to appeare before his tribunall seate neither your wit nor your valour nor your bloud shall be regarded there You must giue vp a iust account of all your words and deeds as well of your youth as of your age and as well of those things that you haue forgotten as those grosse sinnes that ye remember neither do ye know how soone It is but your folly to put the day of death farre from you death commeth often like a lightning or thunderbolt it blasteth the greene corne and consumeth the new and strong building As for those that you so scorne and basely esteeme as but priests precise persons clownes what if you see them your Iudges appearing in glorie and your selues as base miscreants and theeues holding vp your hands at the barre among your other fellow diuels Wil you needs be
dreame and as but a dreame And so doth olde age wonder at the change of the world hee longeth after the former generation and desires to be dead All is vanity vexation and wearinesse But the yong generation thinketh not so Their endeuors expectations and hopes are strong and possible but the aged despaireth and sorroweth and is vexed to see vanities and foolish presumptions To conclude that which to his youth was a pleasure is to his age a paine that which was a delight is a wearinesse and anger and the Pallace is but a prison house Verse 2. While the Sunne or the Light or the Moone or the Starres be not darkened nor the Cloudes returne after the raine HEere hee beginneth the particular description of olde age drawing it out in liuely shape and colours to represent it to the eyes of the young men that being now young hee may see himselfe olde before his eyes And this he doth allegorically by manifold similitudes drawne from common and vsuall things continually obuious to the eies and eares the more firmely to fixe it in the memorie to the end that considering the shortnesse of time and weakenesse of age and certainty of death hee might the more diligently and carefully bâ—stirre him to his worke and in his worke euen doing good while time serueth to finish his worke before Sune-set to inne his fruits before winter While the Sunne or the Light c. quasi dicat before the sight of thine eyes be dimme through the weaknesse of the spirites drinesse of the sinewes and humour of the eyes and through vapours which arising out of the body into the head through coldnesse of the braine are clouded into rheume which trickleth downe the nose and eyes and being done away quickely returneth agayne as cloudes after raine in a moist season and waters into an emptyed fountaine which causeth olde age to weare his napkin at his girdle to keepe his head and feete warme that colde strike not vp into his head and being there may not congeale but euaporate forth through the poares and seames of the head and for the same purpose to weare a cloth about his necke to keepe the poares open that the vapours may there breake forth quâ— data porta ruant to preuent head-ach tooth-ach joynt-ach rheume in the eyes nose c. The ayre to aged eyes seemeth duskie and mistie and the Sunne wadeth as the Moone in a foggie euening and the Starres are out of sight Let the ouer-shadowing cloudes drisling miâ—â—es thicke fogges watrish ayre dewing moisture dropping of trees in a mist the dullnesse of the darke day the sluggishnesse of the rainie day the dropping of the eaues the siping through of waters into the house put vs in minde of the irkesomnesse and annoyances of olde age and to doe our dueties while wee haue the vse of our sight which once failing wee are disabled from innumerable things wherein we might be profitable to man gainfull to God and furtherers of our saluation Verse 3. In the day when the keepers of the house shall tremble and the strong men shall bow themselues and the grinders cease because they are few and those that looke out of the windowes be darkened By the Keepers of the house are meant the hands The hand sayth Aristotle is the organ of organes or instrument of instruments For whereas other members haue their seuerall offices the office of the hand is manifold and generall seruing all the rest The body is an house or city or kingdome in it selfe the king or chiefe ruler is the head the hands are the keepers or guard Euery creature hath his weapons for defence man hath his hands his hands are all weapons euen as he is a little world What all particular creatures can doe with their weapons that can hee doe with his hands yea what suttleties or meanes of getting foode is in them all is in him humano more When the keepers of the house shall tremble that is with the palsie caused of cold binding or of heate consuming or of humors stopping the sinewes And the strong men shall bow themselues When the thighs shal be weake standing loose in the bases or sockets of the knees the spirit languishing the sinews withring the bloud setling and thickning in the veines as riuers in the drought of summer For strength is attributed to the bones thighs or legges Psal 147. 10. He delighteth not in the strength of an horse he taketh not pleasure in the legges of a man Old mens knees buckle or bend forward like an elbowe through the weakenesse of their joynts and sinewes as drunkards goe staggeringly when they are top-heauy nimio solutus Iaccho and their sinewes dissolued and heat euaporated with loud talking vehement contending and much drinke And the grinders cease that is when the tâ—eth are worme-eaten or moskered or mildered away or stand wedshodde in slimie humour standing like weather-beate stakes and mosâ—e begrowne rootes hollow and stumpie falling out one after another as the cogges of a mill worne thinne and narrow at the toppe or else rotten in the roote which partly are troublesome to the aged and partly they are afraid to break those odde straglers remayning And those that looke out at the windowes be darkened That is the eyes which are as ones head looking out at an hole or window the body is an house or tower the eye-holes are windowes through which the soule looketh out into the Cittie of the world The eyes of the aged are like an olde dustie window Verse 4. And the doores shall be shut in the streetes when the sound of the grinding is low and hee shall rise vp at the voice of the bird and all the daughters of musicke shall be brought low BY doores is meant the lips The wind-pipe is the entry the mouth is the doore-gate the lips are the two-leafed doore of the heart or soule as our Sauiour saith Out of the aboundance of the heart the mouth speaketh Euill thoughts come out of the heart passing by the entry of the throate through the doore The lips of old people are often pendulons and tremulous they keep them shut to stay the daily distillation of rheume neither haue they what to speake among strong men because their vnderstanding and memory faileth them they are testie morose cholericke and passionate their voice is weake and breath short and the state of all things is so altered since they were yong that they cannot tell what to thinke or say Children and olde men are neither Counsellours nor Actors the one committeth both these to the elder 1. King 3. 7. 9. the other to the yonger 2. Sam. 19. 35. 37. The strength of the one is to come the other is gone When the sound of the grinding is low because the teeth stand thin or loose or moskerd at the roote or that they are fallen out and he cheweth with his gummes and the grinding cannot be heard And he shall rise vp at the noise of