euen their owne preferment gaine c. or itching after nouelties and changes They also that come after shall not reioyce in him And when he is old also the people then shall no more reioyce in him then the former did in his aged Father For the common people are like to children that rest not contented with any Schoole-master and like to seruants that loue to change euery yeere their Masters euen as againe Parents and Masters are affected to new Ministers People are desirous to heare new Preachers as Feasters to heare new songs and new instruments Ezech. 33. 32. CHAPTER V. Verse 1. Keepe thy foot when thou goest to the house of God and be more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill IN this Chapter Solomon prosecuteth still the same argument of vanities But from the first verse to the ninth he maketh a digression from vanities in temporall things and sheweth the vanities that are rife in the Word in the seruice of God As before hee declared the vanities of all humane things both inward and outward and withall shewed the good that was to be found in them euen the comfort of the body so here hee setteth downe the true felicity and happinesse of man and where it is to be found to wit not in worldly wisedome worldly wealth worldly pompe but in the reuerend feare and true seruice of God It was not to be found in the Schooles of humaine learning but in the house of God And withall he sheweth the vanities and hypocrisies of men corrupting themselues in this his seruice to the verse 8. and the occasions of their hypocrisies and fainting in his seruice verse 8. as doubtings of Gods prouidence and administration through oppressions which still increaseth vanity And this he doth by way of exhortations dehortations or admonitions That so by shewing on the one side the vanities of humaine things with the good of them for the body and on the other side the good of spirituall things for the soule with the vanities therein he might plainely set before our eyes the most absolute and perfect felicity of both body and soule euen of the whole man here in this World yea that in seeing the good of all things and the vanities of all things we might be mortified to this and quickened or renewed to that Keepe thy foote when thou goest to the house of God Come not to the house of God as to an ordinary house but consider whether thou goest into whose presence to what end In Prou. 4. 23. he saith Keepe thy heart with all diligence Here he biddeth Keepe thy foote By heart hee meaneth the soule by foote the affections The soule is carried vpon the affections as the body is vpon the feete Therefore the meaning is take heede to thy soule to thy selfe to thy spirit to thy affections Consider well how thou art in spirit affected in affections disposed when thou goest to the Temple of God to performe the workes of diuine seruice And be more ready to heare When thou commest to the Temple of God put thy shooes off thy feete thy carnall affections Exod. 3. 5. For the place where thou standest is holy that thou mayest resigne thy selfe wholly to the Lord Ruth 4. 7. Come in reuerence humility sincerity to heare the Law and the Prophets to vnderstand to beleeue to yeeld thy selfe to the Lord in absolute obedience to his Word Know wherefore thou commest into whose presence what thou intendest by thy offerings so shalt thou come in reuerence and dread in faith in thankfulnesse Then to offer the sacrifice of fooles That is fooles come cloathed with the ragges of vanity ignorance pride presumption and other lusts they come without a wedding garment They come with a multitude of sacrifices and to burthen the Altar of God as though God regarded their outward workes and needed their gifts that hee should be pleased with them reconciled to them and reward them for their workes and gifts sake as great men vse to doe when costly presents are sent vnto them But these fooles know not that the true intent of sacrifices is not to giue to God but rather receiuing of God as forgiuenesse of sinnes deliuerance from euerlasting death saluation and life the right of this World and the glory to come by the death and merits of the Sonne of God whom those sacrifices and offerings did shadow forth represent and signifie vnto them They know not that they should come to learne vnderstand see beleeue and receiue the endlâ—â—se mercy and grace of God towards them in these sacrificâ—s and withall to testifie their thankefull obedience to him euen the deniall of themselues and all fleshly lusts to resigne themselues wholly to him who in the appointment of God had euen already giuen himselfe for them This true faith and obedience is far from those ignorant fooles who thinke to appease the anger of God and to please him with their outward workes and gifts lip-prayers and fastings Math. 6. Yea to merit at his hands hereby as euidently appeareth Mal. 3. 14. It is in vaine to serue God and what profit is it that we haue kept his Commandements and that we haue walked humbly before the Lord of Hosts Here they looke to be rewarded of the Lord for their workes and fastings according to their lusts as they that honour and flatter Princes for their owne benefit and preferment They did all for their owne profit as the multitude that followed Christ so earnestly Iohn 6. 26. Suauis odor lucri ex re qualibet Gaine is sweete out of euery thing In Zach. 7. 4. 5. They fasted the fifth and seauenth moneth a Law of their owne making else it should not haue beene kept so long seauenty yeeres together verse 5. to obtaine temporall benefits for their bodies of him but they stopped their eares at the voyces of the Prophets verse 7. they refused to heare they pulled away the shoulder and made their hearts as an adamant verse 11. 12. God a giuer was theirs but not God a receiuer For they consider not that they doe euill They vnderstand not that these workes prayers sacrifices vowes fastings are an abomination to the Lord where faith reuerence humble confession loue obedience are wanting Esai 1. Psal 50. 8. to the end 1 Sam. 15. 22. Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voyce of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rammes Prou. 15. 8. The sacrifice of the wicked is abomination to the Lord but the prayer of the vpright is his delight These outward exercises of Religion performed by fooles are euill and therefore an abomination procuring wrath and destruction from the Lord. First when they are done in ignorance and disobedience as appeareth by the Texts aforesaid the Iewes did and most people now adayes doe and alwayes haue done Secondly
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
wealthy remember the rich foole Luk. 12. Will you needs liue in pleasure on earth with contempt of all that feare God remember the Sodomites Will you be glorious and pompous spectacles remember Diues Do you approue of any thing except Religion and the feare of God Heare what your brethren and companions say that are gone to yours and their home before you heare what they said when they were aliue as you are now Wild. 2. throughout And againe heare what they say now being dead as you shall be Chap. 5. 4. 5. 6. c. And you proud oppressing pompous mockers what aduantage is your wit your wealth your pride and pompe to you when your riches are vanished when your idols your bodies are rotten when your children are begging and come to fearfull ends and when your soules are in hell Remember this thou yong man to moderate thy fleshly ioy pleasures delights to pacifie thy wrath to mollifie thy rigor to teach thee wisedome and humilitie and aboue all things to seeke the kingdome of God Verse 10. Therefore remoue sorrow from thine heart and put away euill from thy flesh for childhood and youth are vanitie A Conclusion with an exhortation which is twofold The first is destructiue or negatiue teaching mortification in this verse The other is astructiue or affirmatiue teaching viuification Chap. 12. by which meanes the heauie iudgements of God are auoided and true happinesse is attained Therefore put sorrow from thy heart and put away euill from thy flesh to wit inordinate affections and lusts Put away moodinesse anger impatience carnall loue worldly zeale hatred enuie griefe sorrow c. And put away all inordinate and insatiable desires and lusting after worldly things riches honours pleasures vainglorie pompe gluttonie voluptuous liuing pride venerie epicurisme euen all disordered affections and lusts For childhood and youth are vanitie A reason to enforce the exhortation As childhood soone vanisheth away so doth youth or middle age as morning is soone spent so is the mid day and old age hasteneth as the Sunne to his going downe The pleasure of youth is vaine and momentanie it is like the fading flower in the Spring whose verdure and beautie soone vanisheth the blast of the East winde and the scorching beames of the Westerne Sunne cause it to wither in a moment As the time of youth is fleeting and transitorie so is the state thereof sinfull and dangerous Sinfull because the plasme or vessell of the soule is now strongest in her temptatious dangerous because the diuell and the world are now most busie to imprint folly in the hearr of the yong man He is now in winning or losing The way of a yong man is like a serpent vpon a stone a bird in the aire a ship on the sea which way these will turne no man certainly knoweth CHAPTER XII Verse 1. Remember now thy Creator in the dayes of thy youth while the euill dayes come not nor the yeares draw nigh when thou shalt say I haue no pleasure in them THis Chapter hath two parts an exhortation and a conclusion The exhortation is contained in the first seuen verses It is the astructiue or affirmatiue part of the conclusion Chap. 11. 10. exhorting to Christian or godly life specially duties of pietie consisting in faith and obedience as in the former Chapter he exhorted to duties of charitie Remember This word is opposed to forgetfulnesse the common corruption and vanitie of youth For youth being violently carried with headstrong passions and vnbridled lusts is most apt to forget God to despise instruction and hate correction Remembrance is historicall or practicke and effectuall The former is the bare vnderstanding and bearing in mind of a thing past as not pertaining to vs but the wise man maketh vse of euery thing The latter is the vnderstanding remembrance of that which pertaineth to vs to do or a dutie to be performed It is particular or generall Particular is of euery mans dutie in that calling wherein God hath placed him Generall is of Christian duties to be performed of all Particular callings and duties are sanctified by the generall and comprehended vnder it Therefore this remembrance is holy and generall holy because it is a remembrance of God and his glorie generall because it extendeth to the whole man inward and outward Therefore he saith Remember thy Creator that made thee in his image and all things for thee Remembrance therefore is to direct all faith hope loue feare obedience euery action of life and cogitation of the mind to God onely euen to his praise and glorie Contrarily to forget is to be vnthankefull and disobedient Deuteron 8. 11. Beware that thou forget not the Lord thy God not keeping his commandements and his lawes and his ordinances c. 14. Then thine heart be lifted vp and thou forget the Lord thy God c Therefore this word Remember implieth continuall obedience in euery thing or perpetuall thankefulnesse Thy Creatour This is not an ampl fication but an argument of confirmation Remember God fâ—r hee hath made thee anâ— that in his owne image therefore art thou bound to him in pe petuall duety and seruice Now. Hee speak in of the time present as the Apostle doth Hebr. 3. 13. Exhort one another daily while it is called to day A d what is this but to remember God while we haue our being as Dauid sayth Let euery thing that hath breath praise the Lord euen whiles it hath breath Then must we needs remember him from the comming in tiâ—l the going forth of the breath And so often as we drawe our breath lâ—t vs remember that wee drawe life and all things for life from him And as we send forth our breath so must we returne all in thankefull obedience to him We draw the all-nourishing ayre into our bodies and send it out of our bodies euen so what we haue receiued from God let vs returne it againe to God with aduantage This is the practike or effectuall remembrance here spoken of In the dayes of thy youth Hee sayth not whiles thou arte young or in time of youth but maketh mention of dayes to intimate that euery particular day of this life is to bee consecrated to the Lord that is not the bare time as some giue the Sabaoth to God but all our thoughts words and workes in the day and not some but all For wee are not our owne but the Lords as Saint Paul sayth to Seruants Serue the Lord not men And to speake as the thing is the whole time of life is a Sabbath The Sabbath was ordained for the reliefe and helpe of our infirmitie and also to shew forth our consociation and fellowshippe with our fellow-members and fellow-seruants in the Church triumphant as farre foorth as the necessities of our bodies heere below will permit For eternall life is heere begunne Therefore wee owe nothing to the flesh not one minute of time nor one thought of the heart We are the
obedience not fantastick dreaming as they that would seem to be as deuout as Mary and yet are as proud as Iezebel as zealous as Dauid but as couetous as Nabal A meere delusiō Verse 13. Let vs heare the conclusion of the whole matter Feare God and keepe his commandements for this is the whole dutie of man THe generall conclusion of the whole scope of all Christian doctrine and exhortation For all is but the mortification of the old man and the quickning or renewing of the inner man and both these are one They are one motion and differ but in respect of the termes à quo ad quem For what is that which mortifieth but life The spirit of mortification enliueth and the spirit of life mortifieth at one and the same instant vno actu The conclusion is inferred by way of exhortation to moue attention to print in the memory the substance of all and the maine end of all writings which whosoeuer hath not rooted in his heart he can neither vnderstand rightly nor do truly but is a lyer euen a very hypocrite in his best speechss and best actions Thomas sayd to Christ Ioh. 14. 5. We know not whither thou goest and how can we know the way The knowledge of the place goeth before the knowledge of the way and the maine end and drift of euery instruction and action is first to be weighed What is the end of all writings but to feare God and keepe his commandements He that doth not this knoweth nothing and is but a dreamer Feare God and keepe his commandements This is the substance of the conclusion consisting of two precepts the one whereof concerneth the inward man or the affection the other concerneth the outward man or the action the one the heart the other the life Concerning the first by feare is meant a reuerent awe of Gods maiestie proceeding from faith whereby through the feeling of his loue as well as the weight of his displeasure we are afraid to offend him Feare is put for the whole worship of God by the figure Synecdoche It is the principall part of Gods worship and keepeth all the other in their duties all euill being committed where it is wanting Therefore sayth the Scripture Blessed is the man that feareth alway It is the beginning of wisedome true and sauing wisedome Prou. 14. 16. and the perfection of piety For the better vnderstanding hereof I wil insist a litle vpō it There are sundry sorts of feare First Dabolicall Iam. 2. 19. The diuels beleeue and tremble Second Naturall It is an affection or passion of the heart whereby we feare not onely death or dissolution but dangers and euils that are destructiue of our good estate or welfare This feare is by naturall instinct in all sensible creatures as well as in man and in the godly as they are men and in Christ as he was man subiect to our infirmities not to sin This feare of it selfe is not a sinne for Christ could not sin but in vs it is sin by reason of our corruption because we do not order it according to the law of God but Christ in fearing death did also submit himselfe to the decree of his Father according to the commandement Thou shalt loue the Lord thy God with all thine heart c. So feare was ouercome of loue or rightly ordered by loue So the godly after the example of Christ though they feare death yet they humble themselues to death and to all crosses because the loue of God taketh away or extenuateth feare Third Worldly feare This is the corruption of naturall feare when as men do forsake or deny God and Christ in what measure soeuer that they might not lose their goods good name pleasures preferments c. The worldly iealous zealous deuout are full of this feare Their feare is great and continual but it is a pernicious and damnable feare and all that they feare be they neuer so subtil and prouident shal fall vpon them Math. 10. 28. Feare not them which kill the body c. Ioh. 12. 42. many beleeued on Christ but durst not confesse him lest they should be put out of the Synagogue and incurre the displeasure of great ones This was Nicodemus his infirmity Ioh 3. 2. The Princes Priests and Pharises were drunke with this feare Ioh. 11 48. Fourth Seruile feare It is proper to the wicked For their conscience being guilty of sin they feare the wrath of God both temporall and eternall Prou. 28. 1. The wicked flie when no man pursueth The wicked are like a raging sea Esay 57. 20. It hath two effects First it restraineth from grosse crimes and constraineth to outward duties at leastwise it mitigateth the extremities of sinners as doth also the sword of the magistrates which curbeth those that are senslesse or haue but a dogs conscience Hence the Poet sayth Oderunt peccare boni virtutis amore Oderunt peccare mali virtutis amore When as Paul disputed of righteousnesse temperance and the iudgement to come Felix trembled Acts 24. 25. Secondly it worketh hardnes of heart and desperation in some when it groweth to an height of wicked resolution all hope being vtterly quenched Fifth Filiall or sonlike feare This is proper to the regenerate who by this feare are moued to auoide sinne and to liue godlily and righteously It ariseth from the knowledge of God and out selues and from the feeling of his acceptation loue of vs wrought in our hearts by the holy Ghost Of this Solomon saith Prou 1 17 and Psal 111. 10. The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that do his commandements Iob 28. 28. The feare of the Lord is wisedome and to depart from euill is vnderstanding More plainely this feare is thus begotten 1. When a man heareth the Lawe what is there commaunded and forbidden the Holy-Ghost commeth and taketh away the vaile of naturall blindnesse and slumbering causing him to see his sinne and to beholde the wrath of God vpon him euen to lay them both to his hard heart whereupon feare troubleth the conscience and breaketh the hard heart 2. When a men in this case heareth the Gospel the Holy-Ghost inlightneth his minde to vnderstand and beleeue and to apply the promises to himselfe whereupon hee beginneth to feele quietnesse and peace of conscience being more and more perswaded that hee is beloued of God Now on this perswasion ariseth the loue of God for his loue grace and mercie in Christ On this loue ariseth a new feare namely to displease God so louing and mercifull Psal 130. 4. There is mercie with thee that thou mayest be feared Of this filiall feare there be foure degrees expressed by the feare of children toward their parents whereof there are foure degrees First a childe loueth his parents and flieth to them as his chiefe refuge yet is he held in obedience with threatthreatnings and feare of the rodde Secondly partly by reason partly
inordinate affections and lusts to wrong oppresse reuenge and catch from euery man to grind the face of euery man in lending and betting to wrest the Law for aduantage bewrayeth not onely foolishnesse but madnesse harming himselfe and mischieuing others as other mad men doe The difference betweene them standeth onely in this that the one is but a bodily madnesse caused most often through the superfluity of an humour the other is spirituall inspired and incensed of the Diuell That is in the blood this is in the heart that is brutall this is diuellish that is common to all this peculiar to the children of the Diuell that hath not reason this vseth not reason or rather that cannot vse reason this will not vse reason Finally there is a spirituall frenzinesse in fleshly sobriety These are Sathans wildings whom he hath blinded and so rideth them at his pleasure They are taken of him at his will as the Apostle saith The proposition is amplified by a vehement asseuâ—ration Surely And a gift destroyeth the heart This is another effect of impatience peruerting of the Law for bribes In Deut. 16. 19. A gift blindeth the eyes of the wise and peruerteth the words of the righteous that is either the words of him that else would iudge righteously or the matters of the innocent for the Hebrew word Dabar signifieth indifferently both and both are one Here it is said a gift destroyeth the heart corrupteth the heart taketh away the heart all are one Who is so blind as he that will not see And so foolish as he that wil not vnderstand What heart is more corrupt then that which condemneth it selfe in that which it alloweth or rather condemneth it owne thefe in giuing sentence vpon anothers yea which presseth it selfe to death in giuing sentence of death or absoluing another from death And what words more peruerse then those of Iudas Quid mihi dabitis What will ye giue me and I will betray the innocent into the hands of his cruell aduersaries When the Magistrates eyes are blinded then is he led by the string of the briber and the briber by the string of the Diuell and they both fall into the ditch As the sight of the Apple desfroyed the heart of Eue so the sight or feeling of a bribe destroyeth the heart of the wise that knoweth the Law and discerneth iudgement Our first Parents for an apple lost Paradise and woon hell so euery child of Adam like Esau for a sweet bit will sell his soule to the Diuell and his brother to a lying bribing thiefe yea partake with the thiefe as Iudas did with the Pharisees and all for a bit We wiser children thinke that it was a great folly in our first Parents that hauing so much and so much choyce of other fruits would notwithstanding taste of the forbidden sruit without any neede at all It is euen as great folly for a man in his abundance to destroy himselfe and his brethren for a bribe a trifle of no value The briber is the Diuels messenger Now when he presents his Masters baite to the bribe-taker then is the Diuell at hand to inflame the lust of couetousnesse in him whereby the bribe seemeth pleasant to the eyes as the apple did to Eue. The gift dazzeleth the eyes it hath a bewitching power in it it taketh away the heart it peruerteth wordes it maketh a wise man madde Verse 8. Better is the end of a thing then the beginning thereof and the patient in spirit is better then the proud in spirit A Description of impatience by the euent Better is the end of a thing c. These proud persons that will not relie on the prouidence of God nor submit themselues vnto his will but they will needes be what they will be and haue what they will haue and so through impatience fall to wronging snatching racking reuenging deceiuing wresting c. doe at their beginning aime at great matters worke much mischiefe make themselues terrible to inferiour men to sucke aduantage at their pleasure out of them and to make them come in with offerings on euery side as to some great Idoll But this proud presumptuous tyrannicall beginning shall haue a bitter end For God is iust to defeat them to reward their pride with shame and confusion He is good and mercifull and will deliuer the oppressed out of the hands of the oppressour in the end euen in his good time God most wise most iust will turne those euill attempts to his owne glory and good of his children The end tryeth euery matter and euery man for in the end commeth iudgement And the iust Iudge will take vp all matters into his owne hands and pronounce righteous iudgement And the patient in spirit is better then the proud in spirit These words containe the rule it solfe inferred by way of consequence or a conclusion of the premisses Therefore the condition of the patient man that suffereth wrongs and contumeliet is better then he that of pride â—asteth away yea derideth patience as but basenesse timorousnesse pusillanimity The argument may be gathered thus Prop. If a wise man of a proud and impatient spirit falling to oppression and bribery shall in the end bring the iust iudgement of God vpon his madnesse then is the pationt in spirit that rather suffereth wrong better then he Assump But the Antecedent is true Therefore the Consequent Concerning the sequell or argument of vanity it may be thus framed Prop. If he that is oppressed vnmercifully racked despitefully entreated depriued of his owne right ouerthrowne in his righteous cause yea trodden vnder foote by the proud and violent If he I say be better then a man of power that may doe euen what he lusteth that can auenge himselfe of euery man that multiplyeth wealth that by wisedome is crept into the place of honour and is able to benefit whom he will and vndoe any that contendeth with him whereupon the people fall downe vnto him and he suckeâ—h out of them what aduantage pleaseth him then is all but vanity and misery For the former is counted miserable and if the later who blesseth himselfe and is counted happy of others be vaine in his beginnings and miserable in his ending then is all misery and vanity both to oppresse and to be oppressed Ass But the Antecedent is true therefore the Consequent Verse 9. Be not hasty in thy spirit to be angry for anger resteth in the bosome of fooles AN amplification of patience by a dehortation Be not hasty in thy spirit to be angry Let no pride distemper thy passions and moue thee to wâ—athfull contention and reuenge whereby thou shalt be prouoked to deuise and plot mischiefe against thy neighbour yea and against the Lord also when thou hast once giuen place to the Diuell and suffered thy lust to get dominion ouer thâ—e For anger resteth in the bosome of fooles Anger is an enemy to wisedome and counsell therefore he that is swayed with this
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
to all the commandements else shall hell limit his obedience and serue God or rather seeme to serue him according to his owne liking but reseruations and exceptions God abhorreth But a man may make himselfe too iust when hee presumptuously taketh vpon him beyond his apprehension to define what is right what not in this confused disorder of the World and state of frailety wherein all things are full of difficulty For no man must presume aboue his gift or stretch himselfe beyond the line either of all mens capacity or his owne This is but to intrude a mans selfe into the roome of God and to make himselfe a Law-giuer rather then an vnderstander and doer of that which is already giuen and so in the end become rather zealous of his owne Lawes and fancies then of Gods as the Pharisees were and Papists are and other heretikes haue beene Neither make thy selfe ouer-wise As thou must not set vp a iustice or zeale of thine owne so neither a wisedome or doctrine of thine owne And this a man doth when he will search further into the wisedome of God then he hath reuealed in his Word But sith the most perfect hath hardly attained to the fulnesse of reuealed wisedome how shall a man pierce into that which is not reuealed Surely he that will needs behold the Sunne with open eyes in his glory shal loose his eye-sight and so shall he loose his wits that will pry too deepely into the secrets of God If a man will search further then God hath reuealed to man or beyond the measure of his gift he cannot but fall into heresies and foolish fancies which euen to common iudgement shall be ridiculous or wicked Therefore saith Solomon why shouldst thou be desolate or destroy thy selfe Why shouldest thou prouoke God to anger by proudly prying into him and not rather honour him by humble obedience admiring rather his wonderfull wisedome in his workes then seeking to comprehend his infinitenesse to pride thy selfe withall or yet to limit him to thy reason and seeking for satisfaction in things that cannot be had rather then to do good workes as many proud barren talkers do now a dayes The foole seeketh wisedome and findeth it not The Iewes will be righteous without Christ they will haue a Church of their owne making and a Christ of their owne forming So will the Brownists and Anabaptists c. The Greekes will be wiser then Christ both lew and Gentile will be wiser and better then God For whose doctrine was madnesse and life sinfull and end shamefull if not Christs whose lawes and traditions are preferred inforced and vrged more then Gods But the one is wicked the other foolish both are both and so are they desolate For God hath destroyed the Iustice of the one or them for their Iustice and Goodnesse and the wisedome of the other And so shall the Popish celestiall terrestriall Hierarchies their Iustice and deuotions proue wicked madnesse If a man interpret these words of righteousnesse in ciuill causes as it is said summum ius summa inâ—uria and as Cicero saith Viuimus in faece Romuli non in repub Platonis and of calumniations of the law that is but a branch for the words are to be taken in the generall sence of all diuine and humane things Verse 17. Be not ouermuch wicked neither be thou foolish why shouldest thou die before thy time THe contrary defect is set downe in this verse which is an errour on the left hand As some will be too iust and too wise so some againe will be too wicked and too foolish Be not wicked ouer-much c. As thou must not arrogate to thy selfe to define what is iust and right at thy pleasure as though thou haddest all knowledge and all descerning and the perfection or highest degrees of all so neither must thou runne out into the other extremities of dissolutenesse and wickednesse For because thou canst not satisfie thy irreligious curiosity on the one side must thou therefore deny the prouidence of God on the other side and despise his ordinance Because thou canst not comprehend his vnreuealed wisedome wilt thou therefore cast off all knowledge and discerning Because thou canst not sound the bottome of Gods wisedome and find out the vnknowne trackt of his pathes neither canst comprehend the reason of this or that or why thou shouldest doe or not doe this or that wilt thou therefore cast off the royall commandement and walke in crooked turnings and by-wayes Wilt thou not vnderstand those duties aright whereby thou art to testifie thy humility feare and obedience because thou canst not goe beyond that which is written or beyond thy line Wilt thou not reade the Scriptures at all because they are hard to be vnderstood What must thou needs haue the exact vnderstanding of all or else wilt thou vnderstand none This is indeed the common folly of Popish Ideots They dare meddle with any thing saue the Bible For they beleeue as the Church beleeues but what it beleeueth they know not so they beleeue they know not what and liue they know not how They are too wicked too foolish If the Scriptures be hard then must thou pray more earnestly and labour more diligently But the Gospell is hid to them that perish not to others Because there is and all wayes hath beene so much contention about the points of religion and the chiefe articles of the faith must thou therefore make thy selfe an Epicure Must thou cast off all care and seed thy belly Because the Primitiue Church was pestered with heresies must the Pope therefore take away all knowledge of God clasping vp the Bible in an vnknowne tongue And because Saint Ierome complaineth of the abuse of the common knowledge of the Scripture in the mouthes of some prophance vulgars must all men euen the whole Church therefore be cast out into vtter darkenesse must there be neither preaching catechizing nor praying Must the Booke of God be turned into pictures and idols teachers of lies Must Pastors and Teachers be turned into idle Monkes and Fryers and faith and true obedience the onely meanes to saluation into their regularities As before the prophane made a common prattle of Scripture without reuerence so now must they therefore be deuout in lies contrary to Scripture A faire mends Because Monkes and Fryars the Popes orders had too much liuing not onely Tithes the Churches due by diuine right but the best Temporall liuings lands and houses must the Ministers of Christ now be stript of all and be plaine beggars Yea destitute of common meate drinke and lodging Because they had too much for nothing doing must we haue nothing for sore trauell Because they had more cloathes and gownes then needed must we therefore by extreame need be driuen to weare but halfe gownes And because they were wolues deuouring the flocke must therefore the flocke now be greedy dogges worrying their she pheards Because nothing was enough for those Drones shall
God hath made man vpright but they haue sought out many inuentions A Generall conclusion of the difficulty of wisedome concerning foolishnesse and madnesse and of the infinitenesse thereof illustrated by the contrary namely the state and condition of man in his creation God made man vpright in his vnderstanding reason will affections but they haue sought out many inuentions that is to say the whole nature of man being corrupted euill cogitations studies and deuices proceed from him partly through ignorance of God and his truth partly of hardnesse of heart yea his vnity with God being dissolued he is become a beast his spirit being cast downe into vtter darkenesse euen the sediment of concupiscence or the cursed flesh For all that is in this world is the lust of the flesh the lust of the eyes and the pride of life There is nothing but lust Therefore there is no truth but lies and deceits in man and they are partly brutish or fleshly and partly deuillish For he is the Lord of the flesh CHAPTER VIII Verse 1. Who is as the wise man and who knoweth the interpretation of a thing a mans wisedome maketh his face to shine and the boldnesse of his face shall be changed SOtomon in the former Chapter hauing treated of wisedome the practise of wisedome and difficulty thereof the scope whereof was that we should rest contented with these things that God for the present offereth vs and also abstaine from all wearisome and curious searching into the workes of God and euill workes of men wherein God hath a ruling and ordering hand he I say taking occasion by this last instruction or remedy of wisedome proceedeth on forward to demonstrate the vanity of worldly things by the instable and vncertaine administration thereof which is two-fold the one of man in this Chapter to the end of verse 13. the oâ—hâ—r of God from the verse 14. to the end of Chapter 9. To which the former is subordinate and both of them so variable and confused to mans reason as that no certainty thereof can be defined by any man but things are swayed no man can tell how nor whether they â—end And this is the fist example of vanities obserued in outward things For here he speaketh of things according to their outward appearance to humane reason Of this Chapter there be two parts The first containeth the dutie of men in ciuâ—â—state to the end of verse 8. wherein the awfull state it selfe the weth vanity being caused through the corruption of mans crooked disposition and much more doth the transgression of his duty herein bring forth vanity and misery The second part toucheth the tyrannicall abuse of gouernment from the verse 8. to the end of the 13. verse But this he doth by way of instruction as in the former Chapter shewing here also what the practise of wisdome is in ciuill state to arme a man still farther with this remedy against the miseries and euils that in this regard also may befall him that so he may obtaine some measurable ioy contentation and comfort in this life This first verse is an Eulogie praise or commendation of wisedome and that by the excellence of wisedome and the effects thereof The excellence is set forth by a comparison of equals denyed figured by a communication and that againe by an exclamation or Epiphonema more significantly or emphatically to expresse the worthinesse of wisedome Who is as the wise What man of any estate degree or quality may be compared to a man of wisedome None Who knoweth the interpretation of a thing An explication of his excellence illustrated and figured in like manner Who hath vnderstanding iudgement discerning of things persons places times and seasons as hath beene already said is now to be further declared who hath these I say but the wise Who knoweth what to speake and when to speake Who knoweth when and how to beginne a businesse to proceede to surcease to handle a businesse to tarry for occasion to take opportunity but the wise Moreouer wisedome is set forth by the effects A mans wisedome maketh his face to shine and the strength of his countenance shall be changed These words haue relation to the former Chapter verse 2. 3. 4 5. 6. That is to say whereas I said before that a man was armed against the vanities of this life by mourning anger sorrow sadnesse of heart countenance behauiour c. and that was a point of wisedome so now contrarily in another case or respect the same wisedome maketh the countenance of the wise lightsome amiable serene that no token of indignation griefe anger displeasure may appeare therein but the frowning seuerity and sadnesse thereof is changed into the contrarie The vnderstanding of this point of wisedome appeareth by that which followeth after Verse 2. I counsell thee to keepe the kings commandement and that in regard of the oath of God THe principall proposition of a mans duty towards the higher powers wherein the practise of wisedome consisteth The words are an admonition or counsell I counsell thee to obserue the kings mouth or word or to keepe his commandements according to the intent thereof as it commeth from his mouth and is maintained by his power and that not so much for feare of his power and punishment as for the oath sake in faithfulnesse and conscience whereby thou art bound to God and to him vnder God In old times some of the kings of Iuda caused the people to sweare that they would serue the Lord and cleaue to him and renounce idolatry This loyall obedience is subordinate to our obedience to God and is our obedience to God forasmuch as rulers and gouernours are ordained of God to which therefore we must submit our selues vnder him and to him in them and to their lawes being agreeable to his lawes and grounded on his lawes For the lawes of God are generall for all nations and generations of the world and respect the conformitie of mans nature thereunto and therefore continue the same for euer but the lawes of Princes are alterable and changeable at their discretion according to the condition of times and people but yet by the direction of the lawes of God This is godly wisedome godly policie For the maine intendment spirit and life of mans law is the preseruation and keeping of Gods law that those that haue not an inward conscience and feare yea loue wrought within them by the preaching of the word or light of naturall principles before the word commeth that those may haue an outward conscience to which they shall be inforced by the power of the magistrate to make brutish men ciuill and ciuil men religious if God giue grace and religious men to continue religious And therefore as Saint Paul termeth the Gospell of Christ his Gospel which according to his wisedome and discretion hee propounded vsed and applyed to the best for the planting and further building vp of the Church so is Gods Law the
Kings Law and his word the Kings word as he taketh it into his custody to impose it and to inforce the obedience thereof vnder God vpon all men and to punish vnder God the breakers thereof Est enim medicus reipub Therefore must wee chearefully readily willingly faithfully obey the same as if wee had receiued it immediately from the mouth of God Verse 3. Be not hasty to goe out of his sight stand not in an euill thing for he doth whatsoeuer pleaseth him AN explication or illustration of the former generall instruction by the contrary practise of folly here forbidden Be not hasty to goe out of his sight If any thing displease thee because thou thinkest it not to be agreeable to iustice and right or some way inconuenient or some damage thereof to ensue to thy selfe c. take heede of pride and choler let it not appeare in thy words countenance or gesture which are appearances of a rebellious disposition yea seedes of future rebellion when occasions and further prouocations shall come thereunto shew no token of displeasure at all but in wisedome humble and submit thy selfe and speake as by good and lawfull leaue thou art permitted that it may plainely appeare that thy heart is for the Kings honour and safety Therefore doe not vnaduisedly or in discontent depart out of his presence nor in such sense or appearance refraine from his presence lest the disposition of thy heart be suspected to be rather from him then towards him For that is the seede or beginning of a disease which doubtlesse shall be purged or with disgrace curbed or at lest he shall alwayes haue a iealous eye ouer thee and how doubtfull things may be interpreted in that case consider For great euils may come vpon thee causelesse but yet vnknowne for he that is in an ill name is halfe hanged Howsoeuer thou hast giuen aduantage to thine enemies and laid a way open for them to come betweene him and thee To conclude boast not thy selfe before the King neither arrogate any thing to thy selfe be not too wise before him as though thou wert an instructer or teacher or haddest a reach beyond him but let thy wisedome and counsell be so couertly ingested as that rather it may appeare to him to be his owne thy words being as it were an occasion to bring it to his minde so shall he conceiue and vtter and doe that which thou wouldest haue him without any impeachment of his honour at all seeing that that which was thine is made his owne and so is his owne counsell and will not thine Put not thy selfe forth before the King Prou. 25. 6. Lest thou carrie the shew of a corriuall or part stake but be modest and humble And herein Ioab did wisely when he sent to Dauid to come and take Rabbah himselfe lest the victory should be imputed to him but Saul vndeseruedly enuyed Dauid for the songs that the women sang of his victory of Goliah Stand not in an euill thing Stand not in a thing proudly though thou beest in the right as it seemeth to thee neither stand in an euill without pride For pride marreth a good substance and euill marreth a good circumstance If thou stand in an euill thing of errour it shall bring present disgrace and if it be of pride it shall bring present destruction In this case therefore aske counsell of wisedome and shee shall giue thee true direction to come out of both to auoid both It is discredit enough to erre before a great man to stand in an errour is disgrace for it betokeneth folly but to stand in it in pride is stubbornnesse and madnesse For hee doth whatsoeuer pleaseth him A reason to inforce the former admonitions It is in vaine and a point of greatest folly to contend with him that hath power in his owne hands yea who onely hath power which cannot be opposed without iust punishment For contention controuleth and rebuketh and then is power no power and the heart that prepareth it selfe to resistance intrudeth it selfe into his roome who hath sole command vnder God an euill matter indeed may be resisted but neither the person nor place Well concerning the cause there is great wisedome to be vsed be not thou for thy part too iust nor too wise as was said before lest thy cause be construed to be but a pretence and the beginning of a disease in the Common-wealth For the King is the Common-wealths Physitian By King we may vnderstand euery man in authority by going out of his sight to depart from duty and obedience It is an Hebrew phrase Ionah 1. 3. Verse 4. Where the word of a King is there is power And who may say vnto him what doest thou A Prossyllogisme or confirmation of the former reason Where the word c. The commandement of a King is with power to haue it done He may doe very much be it right or wrong by the weight of his power and who may say vnto him what doest thou What subiect can oppose himselfe to power to controule or expostulate there with Seeing that he sustaineth the person of the whole Common-wealth vnder God how can one or a few branches contend against the whole tree or against the root or body thereof The strength and power of all is put into his hands What then is a priuate man or a priuate cause be what it will A common and dangerous griefe indeed is equiualent and easily perswadeth a Prince but it is enough for a priuate man to haue displeased for who shall stand in for him Verse 5. Who so keepeth the Commandement shall seele none euill thing and a wise mans heart discerneth both time and iudgement A Reason inforcing the practise of the instruction verse 2. He that keepeth the commandement c. He that sheweth himselfe modest and obsequious to these whom in duty he ought to obey shall be free from many dangers troubles and incumbrances and preuent such calamities as may not onely for the present but afterwards vpon displeasure arise Howsoeuer a great man will contend for his honour And he that resisteth shall make himselfe a prey to euery man But he that is dutifull and louing shall auoid all And a wise mans heart discerneth both time and iudgement The wise in heart knoweth what is lawfull what vnlawfull and how farre He discerneth when to obey when to dissemble how to obey how farre and when to be ignorant when to with-draw himselfe in what sort in what measure The wise hath discerning of the prouidence of God to which he giueth place and therefore in all things he tryeth what is the good pleasure of God These words I take to imply an answer to an obiection thus A man sometimes for being too ready obsequious and hasty in obeying the commandement of a Prince may procure to himselfe and others great euils as Doeg did For Princes haue their errours and are tempted to euill as well as other men and oft
no slaunder As his necke is so let him chew such a bit For Salomon sayth That a wise man ordereth his affaires by discretion Be not ashamed saith the sonne of Syrach to beate an ydle stubborne seruant to the blood And Nature teacheth vs to cast out vnprofitable Drones But what Drone can be worse then those that curse murmure and speake euill of their Benefactors when as they should pray for them Lastly the Law sayth Respect not the poore for his pouerty giue righteous iudgement By all this we learne what to do with an euill tongued Drone and a sturdy loynes and what course to take with the wicked labouring man that spendeth all and spareth naught because the Parish must keepe his children Some such like poore there are Lastly we must do good to strangers whom wee neuer sawe and are neuer like to see agayne which are signified by waters also For thou shalt finde it after many dayes A reason to enforce this duty Thy benefit shall not be fruitlesse though it seeme to be cast into the Sea and vtterly lost yet it is in the hand of the Lord who shall restore it to thee agayne with aduantage The Seede that is seattered abroade vpon the ground seemeth to be lost yet it groweth by little and little and commeth in the end to a plentifull haruest so shall that doe which is sowne on the waters The poore are compared to ground 2. Cor. 7. ready dressed and tilled to our hands and our reliefe is seede cast vpon it and for our paynes and cost in sowing it we are promised to reape the whole croppe our selues For he saith Deuteron 15. 10. The Lord thy God shall blesse thee in all thy workes and in all that thou puttest thine hand vnto Prouer. 19. 17. He that hath pittie on the poore lendeth to the Lord and that which he hath giuen will he pay him againe Also Math. 10. 42. He that giueth but a cuppe of colde water to one of these little ones in the name of a Disciple shall not lose his reward A cuppe of colde water giuen in this sence is better then thousands and millions in a carnall respect For God respecteth the intent of the heart onely as for the gift it selfe that is Gods owne already the whole world is his owne he hath no neede of our gifts it is his already and he can giue it to whom hee will hee maketh heires therefore hee respecteth not the greatnesse of the gift but the sinceritie of the giuer hee needeth I say nothing from vs who can feede his poore at his pleasure but we haue neede of faith and obedience that he might be glorified in our saluation whose glorie is not diminished though we were all damned If God blesse and prosper a man in his person familie cattell Lands he shall soone be rich although his beginning be right little For it is not to be regarded how much a man hath but how it prospereth Corne hempe flaxe trees hearbs grow in a shortspace but no man seeth how so is it with him whom God prospereth For first God giues him wisdome and a right forecast Secondly there is a blessing vppon it which is aboue all indeuours Some man groweth rich no man knoweth how nor himselfe neyther Agayne some becommeth poore hee knoweth not how neyther can any man well tell him Moreouer besides the continuall successe of his labours God stirreth vp others to doe good to him after many dayes vpon long triall of his faith and constancie and the Lord maketh heyres at his pleasure lands and goods are in his disposing But the wisedome of the flesh is quite contrary The way to be rich is to spend nothing to giue nothing to oppresse the poore to detaine their wages c. There was in a certaine place one that went among the neighbours to craue some beneuolence towards the Ministers maintenance three of the richest and wisest so reputed gaue these answers One said The more I do giue the lesse I haue Another olde man said I see the fore-end of my life but I see not my latter I may come to want that which I now giue The third said I know what I haue heere but I am not sure what reward I shall haue when I am dead His meaning was that if he had beene sure that there were a Kingdome of glory hee would haue giuen somewhat to haue purchased it And a fourth olde man said That he was old and past preaching let his sonne if he would giue to preaching Yea and another aged man said That he knew how to bestow his money better Heere is fleshly wisedome which is enmity to the Law of God But the word of God teacheth quite contrary The former is mans wisedome sensuall and diuellish but this following is Gods He that will be rich let him bestow freely on the poore he that will giue shall get it is better to giue then to take he that will saue his life shall lose it and contrarily he that will keepe and saue his goodes shall lose them and hee that will cast them away shall saue and encrease them and that eyther by prosperitie and continuall good successe in innumerable small partciulars thereof or else afterward as the Lord prouided for the faithfull widdow of Sarepta when she looked for nothing but death yet of that little Meale and Oyle that was left shee serued the Lords Prophet first a worthy example of faith And Abigael for a smal present bestowed on Dauid in his necessity became a Queene whereas churlish Nabal was strucken dead So do these couetous wretches rake mony together for other men that neuer sweat for it Verse 2. Giue a portion to seuen and also to eight for thou knowest not what euill shall be vpon the earth THis verse setteth downe the extent of our liberality shewing to how many we must giue Giue a portion to seuen and also to eight A Synecdoche of the speciall a finite number being put for an infinite as Christ answered to Peter Forgiue not thy brother till seuen times but till seuenty seuen times This maner of speech is vsed Mica 5. 5. Then shall we raise against him seuen shepheards and eight principall men that is so many shepheards both teachers and rulers as shall sufficiently feed the Church of Christ and defend it from the enemies and breake the power thereof Therefore we must giue to all that need our helpe Luke 6. Giue to euery one that asketh As charity maketh a difference of persons so againe it respecteth euery mans necessity to giue to him according to his need A gift bestowed on a mans necessity is not lost because it is put into the hands of God that is done for the commandement sake and of pity For God regardeth the heart of the giuer not the gift nor so much the person to whom A small gift of a good heart is great and contrarily For thou knowest not what euill shall be vpon the earth
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