are full of labour man cannot vtter it the eye is not satisfied with seeing nor the eare with hearing A Generall conclusion of all the particulars As the generations of men the heauens the windes the waters are restlesse so are all things in their kindes inconstant transitory fleeting They trauaile in paine with man they groane vnder the burden of corruption with him and their disorder enmity infirmity misery corruption vanity sheweth forth to man that he is euen such like yea his condition is worse then theirs For whatsoeuer is within man is without him and whatsoeuer is without him is within him So that wheresoeuer he turneth his eyes he may behold his vanity The plasme or vessell of mans soule is his brutall nature which we call the body which is the centre of the world or vnion of the whole or an vniuersall nature wherein all particulars are vnited For doe we not see how euery creature is the Chaos to his seede as the matter whence it first ariseth and issueth and the seede againe is the Chaos of the creature that ariseth and issueth thereout whose members as Dauid saith are fashioned day by day when as yet there was none of them Psal 139. 16. Therefore of man there is a twofold Anatomy one of his body into members another of his bodily nature into cosmicall parts or natures whereof he is termed the little world As man hath a similitude and proportion of members with all liuing creatures so hath he also of their natures and is an vnion or mixture of their natures So that man is the text and euery word in this text hath his Glosse or Common-Place to wit some creature to explicate manifest it He that would know the worke of the Spirit in the simples the heauens and elements might know it in the compounds and how one compound is of like or vnlike conditure affected and disaffected to another kinde vnto kinde and kindes among themselues All things in their creation were placed in subordinate order both in themselues and in respect of others but by the curse was that dissolued and contrary ataxie or disorder and confusion brought vpon them To proceede the creatures of one element haue the proportion and similitude of the creatures of another element and is the same as neere as the matter and condition of the element will affoord And euery element hath his degrees of creatures whereof one commeth neerer to mans nature than another and one is more particular and vniuersall than another but all are full of enmity impotency misery vanity Therefore in the creatures a man may behold his condition his qualities his shame his brutishnesse his misery his vanity For being the most compound and vniuersall nature he is subiect to most corruptions infirmities diseases paines aches yea to all the vanities and miseries of all the creatures but yet according to the manner of his vnion or mixture whereby he is indiuiduated and differenced from all Hence it is that naturall men in the Scriptures are compared to beasts For this brutality is mans nakednesse Gen. 3. 7. shewing forth it selfe most in those parts When a man keepeth himselfe in his spirit his nakednesse is couered when he breaketh forth into passions yeelding to his brutall plasme id est vessell or body his shame is discouered but when his spirit seeketh to satisfie it in the lusts thereof as Epicures doe he is a very beast and worse than a beast For a beast is but his plasme his vessell is himselfe but man hath a spirit to gouerne his vessell to couer his shame of which he is termed a man But mans naturall spirit is false a dissembler an ignorant impotent vaine It couereth shame indeed but with a net nay with a menstrous cloth For as he cannot abide to be likened to a beast so he striueth to make himselfe glorious and by dignifying his person and beautifying his body and by disguising and masking his bestiality to beget and maintaine in the minds of men a reuerend and diuine estimation of him This is indeede necessary for all men to doe as the light of nature teacheth and for Princes and Gouernours especially yet cannot the Blackmoore change his skinne nor the Leopard his spots Yea in seeking to couer shame he most of all layeth it open not knowing so much as our apparell now adayes and the putting on thereof doth testifie and in seeking to auoide brutality and to be as a God in the eyes and mindes of men hee most of a l runneth into brutalitie and becommeth a Leuiathan Behemoth the most beastlie of all men It is the spirit of God that renueth not couering but taking away shame not disguising masking and colouring but transforming Christ was not naked nor ashamed In him are we built vp new againe our leprosie cleansed and the workes of the Deuill are dissolued He that is in him neede not be ashamed of any thing though the world count it shame to be in him Rom. 1. 16. Shamelesse carnals know not their shame namely that their glorie and boasting is bruitishnesse and deuillishnesse All things are full of labour By things hee meaneth 1. All Creatures 2. All Actions and humaine affaires whereby hee striueth for this imaginary happinesse like a foole a madde man a wilde Asses colt By Labour he meaneth the sphericall motion the instability of things rising decaying fading fainting falling fraile and impotent vncertaine and corruptible inordinate and full of enuy one against another and all against man and those that are in some sort obedient and seruiceable to man are full of crossenes auknes and vncertainty and so are men among themselues in all their courses and actions As there is no bond of loue so there can be no coordination or co-working of things together for mans good nor of men among themselues for their owne good All is rents ragges and distractions Euery thing is for it selfe and euery man is for himselfe as a ragge or peece rent out of a garment or limbe cut off imagining a felicitie to himselfe but by this meanes running into Gods curse and mans hatred Euery man striueth to make a concurrence or to bring in a confluence of all things quâ— potest to the extent of his power yea to turne the world about to his priuate intended proiect of happie contentation with remouing all obstacles out of his way But it is too heauy a masse for the wilde Asse too difficult a matter for the ouer-reaching foole that by violence and subtiltie striueth to rush or steale into Paradise againe But against euery hill there is a dale God hath set aduersitie ouer-against prosperitie euery thing is crosse and peruerse and runneth out into extremities quite out of created harmonie and concord There can no happie contentation be at all obtained indeed but by their reconciliation soliditie and constancie But that can neuer be in state of corruption all things are so vnconstant crosse and fraile yea so rotten like an
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
good in this vale of misery is imperfect yet in continuall motion and progresse to perfection though the whole engine with all the furniture thereof man and euery condition and state of life ethike politike ecclesiastike groane vnder the burthen of vanity Here then is wisedome and worke for the curious Alchymist who surpasseth common capacities Here is the skill that extracteth gall out of hony and hony out of gall Here is the Phylosophers stone that turneth yron that base mettall into gold the purest mettall euen the soueraigne good that ouercommeth euill yea that turneth things in their natures cursed into blessings the beginnings of endlesse torments into eternall glory the light that expelleth darknesse the life that swalloweth vp death the spirit that weareth out the leprosie canker and rottennesse of the spirit of the vessell of the person of the outward state To omit the many learned dotages of the worldly wise and madnesses of selfe-willed Idiots some man thinketh himselfe happy if he knoweth the euils of this life and with all hath knowledge to auoid them and in procuring of good vnto himselfe for his bodily ease comfort and pleasure thinkes that by this wisedome he hath obtained the chiefe good and so kisseth his hand and sacrificeth to his net his subtle sound pate as he iudgeth Here is his vttermost extent in this sphere is he rowled as the Sow in the mire Secondly some man againe esteemeth such a one but brutishly subtle because he doth not good to others as well as to himselfe as the principle of humanity requireth Quod tibi vis fieri fac alijs Doe as thou wouldest be done to Therefore because he is cautelous and prouident for himselfe and communicateth to others also he iudgeth himselfe to be that happy man He excelleth indeed the former brute as he againe doth that vegetable one Eccles. 4. 8. euen as the ayre excelleth the water and that the earth But the wisedomes of these three conioyned by vnion into one indiuiduall are but as an excellent vessell or receptacle for this last Lastly another who is truly wise indeed excludeth this man from happinesse yet because he is but as a beautifull body without a quickning spirit which is pietie the soule or supernaturall spirit enlining the rest So that neither the wise vegetable nor the wise brutall or sensible nor the wise reasonable or humane but the wise spirituall organized with the rest as I may say is onely capable of this soueraigne good of Solomon This onely knoweth what is good in euill things and states what euill in good things and States what is good for himselfe in both in this vaine life according to that line and measure that God dealeth to man This wisedome ordereth and enliueth the other wisedomes being a supernaturall gift the diuine influence of the sanctifying Spirit For they being seuered from this are but an eye without the optike spirit which indeed is no eye but a dead member The like we see in the structure of mans vessell id est in the vegetable and brutall spirits but the reasonable soule enliueth moueth and ordereth them both or rather her selfe in and by them by vertue of her vnion with them whereby they become rationall The degrees of this good to be gathered out of Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or positiue doctrine are briefly these 1. To be in a calling according to Gods generall decree Gen. 3. 19. Otherwise a man is a belial a sluggard a dissolute disperst incompact member out of fauour with God and man and his owne conscience and lyeth open to many miseries as he is the fittest subiect to be sentina malorum the sinke of euils 2. To labour in that lawfull calling to exercise his talent that his Lord may receiue his owne with aduantage 3. To labour with diligence Chapter 9. 10. of this booke Hereby many bodily miseries and occasions of spirituall temptations also are auoyded For a man to be negligent in his businesse is to be brother to a waster as Solomon saith else where 4. To comfort and solace the body with the fruits of our labours all the creatures from the highest heauen to the centre of the earth seruing to no other purpose then the reparation conseruation of the soules fraile corruptible vessell For the soule her self is enliued fed conserued by another World the Word of God effectuall by the spirit that speaketh therein The body is ex limo terrae of the slime or seede of the vniuerse but the soule is ex alia propagine progenie 5. As we haue receiued good so to be faithfull dispensers thereof viz. to communicate to others wherein the essence of charity consisteth Communicating of mutuall duties is the bond of ciuill or sociable life whereby a man in any condition of life in harmefull occurrences and vnfortunate accidents is preserued helped relieued and the beneuolous aspect of neighbours congratulating his prosperous state is a lightsome pleasant and comfortable thing Moreouer danti dabitur qua mensura metimini vobis metietur But this communicating is of all gifts and duties towards equals superiours and inferiours euen of euery one in their place and calling towards others in oeconomike ethike politike state Thus farre the Heathen man goeth but here he makes a stand he cannot transcend his Orbe All things are made for man saith Cicero and man is borne for man to be seruiceable and comfortable one to another in sociable life Therefore all these degrees doe but as it were constitute the vessell of the quickning spirit 6. The sixt and last degree therefore of felicity is piety towards God sincerity in diuine worship briefly shut vp in this word Feare God and keepe his Commandements It is totum hominis or totus homo the whole man without which he is but praestantissimum brutum What this feare and obedience is is set downe in the Law of Moses at large which is more largely and plainely expounded by the Prophets and they againe by the life and doctrine of our Sauiour Christ and that againe by the Apostles and they by Pastors and Teachers to the Worlds end This is that compleate soueraigne good of soule body and state positiuely taught in this Treatise Which in a word is this the wise demeanor of a man towards himselfe towards others towards God in things concerning his owne body and person concerning communicating or sympathising others concerning diuine worship according to the direction of Gods Word These degrees must not be sundered but kept intire of him that would be compleatly happy so farre forth as happinesse can be obtained in this confused enormous World Men being ignorant of this sixe-fold vnion fall into many errours run out into many extremities and plunge themselues into a gulfe of miseries yea and digladiate among themselues praysing dispraysing blaming excusing they know not what euen tossed in a labyrinth But he that builds on this ground and walketh in this light riddeth himselfe and others
winde without all resolution The case is common A foole hath alwayes a knaue attending on him hee heareth his friend truely counselling and carefully admonishing he knoweth him to be without deceit yet the knaue whom he suspecteth and feareth carrieth him away A foole is bound to his lust the diuell and the knaue worke vpon the lust which hee calleth humouring and so catch the foole Verse 4. One generation passeth away and another generation commeth but the earth abideth for euer THe vnprofitablenesse of all the studies endeauours and labours of man whereby he enquireth and searcheth deuiseth and plotteth continually to finde out a felicity or happy rest is argued by the instable transitorie variable vncertaine condition and circular course both of mankinde and of the world with all the creatures their effects and euents The World with all his creatures is Gods engine for his owne vse created in perfection of beauty wherein God shewed forth his incomprehensible wisedome goodnesse to the view of Angels and men But through the disobedience of man for whose seruice vnder God all things were made the curse was layd vpon him as a iust iudgement and vpon all creatures with him For in that it is said Thou shalt surely dye Gen. 2. 17. There is the curse or corruption of the Soule And where it is said Cursed be the earth for thy sake Genes 3. 17. Here is the corruption of the whole engine with all the creatures Now this curse or corruption is want of created vigour and strength ataxie and anomie disorder iniquitie confusion and in one word Vanitie So that all this vniuerse is a masse of vanitie mortalitie And who can bring a cleane thing out of filthinesse saith Iob. Who can worke felicitie out of miserie blessednesse out of cursednesse profit out of losse constancie out of instabilitie strength out of weakenesse ioy out of sorrowe soundnesse out of corruption and rottennesse life out of death This thing all men striue to doe because they neither know the vanitie that is in themselues nor that which is in the creatures But they doe nothing else but heape vanitie vpon vanitie as hee that struggleth in the mire and medleth with pitch One generation passeth away c. The words are a Prosepilogisme or reason confirming the former drâ—wne from the fleeting and corruptible state of man and all worldly things according to Solomons common obseruation of all things in the world The reason may be framed thus Propos If both man and all things with man be inconstant transitorie vncertaine mutable corruptible then are all mens studies and labours vnprofitable and fruitlesse yeelding no sound contentation or quiet Assump But both man and all things with man are of this condition Conclus Therefore there remaynes nothing no contentation no sound or durable good wherein to rest to man of all his labours The Proposition is manifest The Assumption is confirmed by an Induction grounded on obseruation which is a reason by many particulars proouing and concluding an vniuersall against which there cannot any one particular be obiected This induction is of all superiour and inferiour parts of the world to wit of Man the centre of the world Verse 4. and of the circumference to wit of the Sunne Moone Starres Heauens verse 5. of the windes verse 6. of riuers verse 7. Nec in caeteris contrarium est videre and of all things verse 8. both simples and compounds vniuersall causes and their effects One generation passeth c. The first particular Not onely particular men doe vanish away through some extraordinary diseases or outward casualties and their states also but euen whole generations successiuely yea the most healthfull strong and sound are dissolued againe into their dust and so is the most firmely setled state dispersed and brought to nothing by an vnchangeable decree All things were created of the earth and to the earth they returne againe But the earth abideth for euer The vanitie of mankinde is illustrated by a comparison of the vnlike Man vanisheth away suddenly as a flower in the spring but the earth more vile than man lasteth euer The earth is as it were a Stage whereon euery man in his generation acteth his part and afterward departeth with all his pompe and crackle neuer to be seene againe nor remembred any more Abideth euer that is to say in comparison of the perishing generations of all things which rise and fall ebbe and flow continually Otherwise it selfe also shall melt with feruent heat and be purged with fire By euer is meant till the end of all things Earth is put for all the elements by the figure Synecdoche and for the heauens also The whole engine shall be changed Psal 102. 25. 26. 2 Pet. 3. 10. Therefore man hath no profit of all his labour the fruit of all his contentious endeauours is a meere nothing For by reason of this inconstancie and fluxibility of himselfe and all things he doth but lay his foundation on the floods He vanisheth away in his studies and perisheth in his labours as a Snayle His life is but a continuall dying or passage to death and his workes are like himselfe When we looke vpon the earth let vs remember our birth and buriall Our bodies names and workes shall be all alike euen as the dust blowne into the sea with the winde and as the smoake vanished in the ayre Finally we are more vile than the earth for it is permanent but we are most fraile and neuer abide in one stay but hasten like a Post-man to our end Verse 5. The Sunne also ariseth and the Sunne goeth downe and hasteth to the place where he arose THe second particular As the generations of man for whom all other things were made are not durable neyther are the things of man his counsels and acts durable but new generations differing from the former succeede so likewise the Heauens the Sunne and other Starres are restlesse in their motions and changeable in their courses so that when we looke vpon the Sunne or but open our eyes to behold the light we may cleerely see the Sunne acting before our eyes as it were on the stage of the firmament the vnstedfast condition and perishing state of man hauing his circular motion after the similitude of the heauens yea and also caused by the heauens which are second causes or vniuersall instruments of God for the foture of all things both elements and elementarie bodies and in that respect may well be called the basis or firmament of the world But contrarily by accident that is by reason of corruptibilitie weaknesse want of vigour in the creature and in man aboue the rest which is the effect of the curse denounced Gen. 3. they are the consumers and destroyers of all things For as the Sunne is the generall instrument or most remote cause of generation and preseruation Sol et homo generat hominem saith Aristotle so by accident it corrupteth and destroyeth all things and that
findeth Verse 15. That which is crooked cannot be made straight and that which is wanting cannot be numbred A Reason why hee found no contentation no profit by the diligent search of wisedome drawne from the subiect or obiect thereof the things themselues which were not in mans power and prouidence nor reformable by his wisedome but in the hand of God Chap. 3. 11. and Chap. 7. 13. For in all the parts of the World in all liuing creatures chiefly in man and ciuill states there is nothing but corruption enmity vanity misery The creatures and man himselfe the successe and euent of things and businesses are crooked peruerse confused If a man labour to build vp some sure worke vpon the creatures it is a vaine trauaile and brings forth vexation For they are fraile weake imperfect they decay alter perish and are subiect to innumerable infirmities and casualties which crookednesse no man can remedy To speake more fundamentally euery thing in nature is peruerse and disordered one thing is distracted from another the vnity of the whole engine is dissolued the vniforme subordination disioynted by sedition all things transuerse and peruerse euery thing enuiously eying and destroying another through the poyson of enmity that is in them as if the parts of the body should fall at oddes euery thing following a corrupt inclination and inordinate affection of it owne neither can they be brought into the right frame of subordinate vnity of mâ—tuall duty and loue one to another and all to man or man to man and man to God by any power or wisedome of man The creatures in their kindes are all selfe-loue pride cruelty pernicious and dangerfull one to another and all to man and man to man They are miserable in themselues and adde misery one to another through enmity and mischiefe Some reconciliation I grant is made among some of the creatures one with another and with man by the wisedome and labour of man taming and teaching them and so also is there some reconciliation of men among themselues in a politicke gouernement but the best vnity and vniformity is imperfect weake crooked full of corruption vanity and misery No felicity can be built thereon no contentation can be found therein To proceede as all things are thus crooked in their kinds so is man more crooked then the rest His minde is depraued full of blindnesse his passions or affections are inordinate his body is subiect to innumerable diseases It is the corrupt vessell or instrument of a more corrupt soule Yea mans crookednesse is an vnion or mixture of the crookednesses of all the creatures This crookednesse can hee neuer make straight by all his wisedome which is crooked it selfe All humane science cannot giue one sparke of true light nor rid the soule from one drop of poison wherewith it is infected The bloud of Christ onely must purge it The wisest Philosophers Naturalists and Moralists when they had done all they could yet their crookednesse remained in them The ciuilest and best theefe is but a theefe What was Alexander but a theefe And the ciuilest and fairest conditioned whore is but a whore The whore Flora deifyed by the Romanes and honoured with festiuall dayes was but a beastlie sade What else can the truth make of these two persons Such like indeede differ much from the rude vnmannerly and sauage people yet are they beasts as well as they The flesh of Iezabell was but dogges meat and the bloud the royall bloud of Ahab dogges drinke No better was the corps of Iehoiakim Ieâ— 22. 19. then the carkeise of an Asse Moreouer from this crookednesse of the creatures and of man proceede many crosses vnluckinesse innumerable dangers many misfortunes and casualties in euery best course that the wisest can take and so is all his labour lost there remaineth no fruit to him but griefe and vexation Therefore in the best composed state of things there is naught but deformitie imperfection weakenesse want of vigour and strength diseases infirmities sicknesses strange casualties suddaine misfortunes vntimely deaths which all creatures with man are subiect vnto Againe the best ordered state or common-wealth is full of wants full of superfluities and running into extremities on both hands full of cruelties of oppressions and partiall dealings and that of fauour enuie reuenge Vnworthy persons are preferred and honoured the best-deseruing are deiected vice is graced and inriâ—hed vertue is discountenanced and suppressed In principall matters there is negligence carelessenesse remissenesse In trifles there is much curiosity and contentions Iudgement is deferred lawes are distorted and such like things without number which it is as hard for any Prince by wisedome and power to reforme as to regenerate or restore whole nature againe vnto her first integrity If we consider the state and condition of the creatures themselues and one towards another the defectiuenesse crookednesse crossenesse of all things with their euents and casualties wee shall finde it to be vnpossible to lay any ground-worke thereon whereupon to erect an happie estate To conclude Seeeing that a wise man in the aboundance of knowledge seeth nothing but peruersenesse and weakenesse the one whereof cannot be reformed the other not helped neither of them remedyed hee reapeth no ioy no comfort by such sights but anger disquietnesse griefe and hath satisfied his desire and expectation of happy rest no more then he that eateth and drinketh winde to satisfie the bodies appetite when the one is fatted the other shall be contented Verse 16. I communed with mine owne heart saying Loe I am come to a great estate and haue gotten more wisedome then all they that haue beene before me in Ierusalem yea my heart had great experience of wisedome and knowledge AN amplification of the confirmation handled Verse 12. 13. 14. 15. by a comparison of all Kings that raigned before him in Ierusalem figured by a Prolepsis thus Thou maist haplie be deceiued in this matter through partiall conceit of extraordinary wisedome and therefore hauing but an ouerly consideration of things and being blinded with the vaile of the common imperfections of things and follies of vulgar people and distempered Princes hast not rightly beheld to what happie state and contentation a man may attaine in this life by the right and perfect vnderstanding of things and by the prouident and prudent carriage of himselfe in all things c. Ans Neither the dulnesse of apprehension nor the weakenesse of iudgement nor want of diligence haue beene any let to me in this search For I haue not attempted this of pride nor spoken it of arrogance as puft vp with a vaine imagination of wisedome but I haue vnpartially communed with mine owne heart and haue found that as God hath giuen mee riches and power so also hath he giuen me wisedome and knowledge of all secrets aboue all the Kings that raigned before mee in this treasurie of wisedome Ierusalem the City of the great King Neither doe I deceiue my selfe with the ouerly discourse
neither in contemplation nor in experimentall knowledge found I any thing saue onely much affliction of the flesh and vexation of minde for contentation cannot be attained nor grieuances auoyded thereby Well then I purposed in my heart to proue what profit the vse of worldly things might bring vnto me And first of all t is before I subdued my body to the spirit of my minde supposing that the chiefe good wherein the soule resteth contented was to be traced out by that path whereby a man commeth neerest vnto God but found no contentment at all yea contrarily sorrow so now on the contrary I fell into a consideration of the vses of the manifold creatures of God for mans necessitie comfort and delight Therefore now I began to apply and exercise my wisedome in the cheering and pampering of the flesh in bathing my selfe in the pleasures and delights of the sonnes of men I with-held nothing from the desires of my heart but yeelding my selfe to all my bodily appetites as farre forth as lawfully I might to try what more profit and better contentment I or any other that is most delighted in this way might finde in this course of life But when I reflected my spirit vpon the consideration of this way also I saw that here was nothing but vanitie For there is no stedfastnesse in the things that consume away euen with the moderate vsing and the body together with them also and the immoderate vse thereof would be a greater burden to the flesh than the immoderate studyes of Learning Because immoderation in this kinde would bring a sure and sudden destruction both to body and soule Wherefore neither in the moderate nor immoderate vse thereof was there any felicitie but vanity Verse 2. I said of laughter it is mad and of mirth what doth it A Confirmation of the censure Mirth and pleasure are vanitie For when I had sought out and tryed what contentment epicurish and sensuall liuing could afford to him that is most addicted to it I saw that laughter was madde and mirth reasonlesse both vaine For indeede the matter of laughter is mans shame or nakednesse it is follie or brutalitie to be lamented not laughed at For let a man laugh at what he will and but smile at any thing when he returneth to sobriety of heart and to the prudent consideration of himselfe and the thing that he laughed at he shall finde it to be follie vanitie miserie I meane a slippe or defect of that wisedome prudence prouidence and reason in some saying deede or euent which is not in the perfect image of God nor in man as he is man to wit graue wise reuerend honourable perfect in this imperfect state that no light conceit of him his words actions euents in the mindes of men should moue laughter For what matter of laughter is there in the persons speaches deedes euents of reuerend Sages Kings Iudges of Christ and of God Our Sauiour Christ often sorrowed but we cannot learne that euer he laughed neither yet conceiue at what he should laugh It is recorded in stories that the Philosopher Heraclitus alwaies wept and sorrowed because he saw nothing but vanities and miserie yea bruitishnesse in all the dealings of men whether in their sobriety or laughter Contrarily Democritus alwaies laughed What was the matter or obiect of his laughter Euen the follie madnesse vanitie brutalitie of men which by laughter he neither reioyced at nor approued Finally whensoeuer a man laugheth at things great or small let him by gathering onething of another but diue to the ground of his laughter and he shall finde some matter of griefe and repentance both in the person or thing laughed at and in himselfe or at least in the one For if Adam had neuer fallen there should neuer haue beene laughter nor weeping but an heart possest with heauenly ioy euen ioyfull sobriety The epicurish and sensuall laughter therefore that Solomon here speaketh of is madnesse euen the corruption and intemperance of reason the froath of vaine imaginations the superfluity of the spleene corrupted by the fall and bewrayeth oft times much sinne in the soule which bringeth griefe and repentance And as laughter was madnesse so was mirth vnreasonablenesse or foolishnesse For it neither causaily bringeth out of it selfe nor yet accidentally occasioneth any profit It is short and vanishing dying with the action like the stroke of an instrument and the taste of honey The one whereof in the continuall vse groweth wearisome and is in the end the greatest toyle the other groweth bitter and is in the end very loathsome Neither affoord solide contentment For hee that maketh the time of this life but a play is as hee that maketh it but a market Both shall receiue the same iudgement the one for his Iouilâ—y as the leud Iauils of these dayes tearme it the other for his drudgery Both are their owne Idols opposite one to another and both to God Therefore are both the carefulnesse of the one and carefulnesse of the other a burden to the conscience So that in laughter and mirth wine and women dissolutenesse and luxury there is no felicity but vanity no contentation but desperation Yet notwithstanding all this we must put a difference betweene the common frailty of mans nature which God passeth by and the sinful laughter of the wicked Verse 3. I sought in mine heart to giue my selfe vnto wine yet acquainting mine heart with wisedome and to lay hold on folly till I might see what was that good for the sonnes of men which they should doe vnder heauen all the dayes of their life AN exposition or declaration of Solomons counsell concerning the finding out of the chiefe good by the tryall of another way which is the exercise of his wisedome in pompe and magnificence to the end of the tenth verse First he found no content in the studies of learning or speculations of the minde Secondly he found lesse comfort in the contrary course bodily pleasures Now thirdly hee will try the â—â—xt or middle course in the right vse of all worldly delights and bodily pleasures according to the direction of wisedome which is the glory of a King euen that thing which all men count happinesse And for the attainment of his intended purpose he fared still deliciously and by wisedome beheld the follies and vanities thereof Namely how Princes wanting wisedome abused themselues in the dissolute and immoderate vse of these delights all prerogatiues yea oft times transformed themselues into the natures of beasts that so he might behold the true and right vse thereof and consequently find out yea worke out a perfect contentation to himselfe in such an happy state during the time of life as many men haue dreamed of and aimed at but none for lacke of wisedome to enter into and keepe the right path haue attained As the Alâ—hymists hold a possibility of making their Philosophers stone to turne yron into gold so doe men imagine a possibilitie of
head is as a Tower the eyes are as watchmen looking round about and afarre off and as the Sunne which is the eye of the World Watchmen in the top of a Tower are watchfull diligent and circumspect fore-seeing euill a farre off and preuenting it before it surprize them So in the eyes of a wise man there is vnderstanding discerning iudgement sobriety heedfull diligence fore-sight Wisedome ordereth all the wayes of a wise man he escheweth dangers mischiefes inconueniences and euery hurtfull thing he procureth commodities on all sides he hath delight and pleasure in the workes of his hands Whereas contrarily the foole is blind he knowes not what he saith nor what he doth he obserues not persons times and place but rusheth headily forward committing euery word and deede to fortune He falles into the ditch on euery side hee dasheth his head against euery post he wrappes himselfe among bushes and briars as they that walke in darkenesse and vnknowne places and is rent and torne and if he struggle out he is neuer the neerer but is by and by in new dangers because hee wanteth the lanterne of Gods Word and Spirit to direct him into the right pathes and to guide him therein that onely is it that maketh the simple wise and teacheth man knowledge The World is Gods Booke euery thing that a man heareth or seeth is a leafe or a line wherein hee may reade something to his owne instruction and further edification The wise man beholdeth the wisedome prouidence goodnesse and iustice of God in all things Againe he beholdeth the deprauation and corruption of all things brought in by the enuie of the Diuell Hee discerneth the vprightnesse of godlinesse and the tortuosity of wickednesse the plaine pathes of wisedome and the peruerse wayes of folly in all things and in euery thing The one hee chuseth ordering himselfe in all his wayes according to wisedome the other he refuseth and correcteth and retracteth himselfe by wisedome So that the vnderstanding sober heedfull watchfull eyes of the wise looke not on the things themselues or outward appearances but on Gods wisedome goodnesse iustice in the things yea hee beholdeth Sathans malice and mans misery and discerneth the times and the seasons the workes of God therein and the counter-workes of the Diuel But the foole walketh in darkenesse The foole hath as it were no eyes or eyes wherein the sight is perished He looketh on things as doth the wise but he seeth into nothing Therefore Solomon saith Prou. 17. 24. The eyes of a foole are in the ends of the earth that is light heedlesse wandring eyes shewing the confusion of many vaine imaginations in the head but no discreete apprehension no sobriety of wisedome no prudent obseruation He looketh on outward appearances and obserueth childishly But hee cannot see one whit how the Scriptures teaching the whole knowledge of God and of our selues his wisedome mans folly his grace mans malice are continually fulfilled before his eyes Hee that is in darkenesse discerneth not colours no more doth the foole things that differ The foole gathereth vp follies and glorieth in some imitatiue wicked subtilties and a parable or wise sentence is harsh and odious in his mouth The foole hath the eyes of a beast iudging chusing refusing according to his carnall affections and lusts c. And I my selfe perceiued also that one euent happeneth to them all Here is his reuiew of the euent of wisedome and the wise This worldly wisedome which men so much magnifie maketh not a man happie For I my selfe not forgetfull of my selfe in my royalty not enamoured of my beauty not kissing my hand perceiued also as well as others that one euent or end happeneth to the wise foolish and both of them are alike subiect to the manifold afflictions calamities sorrowes and miseries of this mortall life Therefore speake what you can in the commendation of worldly wisedome and act what you can thereby it shall in the end be co-incident with folly Verse 15. Then saide I in my heart as it happeneth to the foole so it happeneth euen to me and why was I then more wise Then I saide in my heart that this also is vanity HIs determination or conclusion vpon the reuiew When I saw that the wise and foole had one euent and chance I reasoned thus within my heart If good things befall the foole as well as mee and euill things befall me as well as the foole then haue I to no purpose wearied my body and minde in searching out wisedome But I see that it doth so therefore to defraud a mans soule of pleasure in striuing for wisedome is to no purpose and consequently it is also vanity Verse 16. For there is no remembrance of the wise more then of the foole for euer seeing that which is now in the dayes to come shall be forgotten and how dyeth the wise man as the foole A Confirmation of his reason concluded in the verse aforegoing by two arguments the one in the beginning the other in the end of the verse Concerning the former If the wise man with all his words and workes be not had in euerlasting remembrance no more then the foole then is the labour and wisedome of the wise to no purpose but the antecedent or former part is true because that both the persons and their doings that now are shall be forgotten in succeeding generations therefore is the consequent or latter part true also Time is a depth which swalloweth vp all things And the decourse of time is a passage leauing all things behind it The further that time passeth away the more confusedly still wee see things past which in the end quite vanish out of minde as the bird or arrow that flyeth into the profundity of the ayre or stone that falleth into the height of the deepe Now the fish and the stone the bird and the arrow are all one euen without difference to him that seeth neither yea plaine nothing and so are all things vanished out of minde And how dyeth the wise man as the foole Here is the latter argument whereby hee confirmeth the vanity of wisedome by the same condition thereof with follie figured by a communication or rather an exclamation intimating that the wise is greatly to be commiserated because he receiueth no more fruit of his worthy labours then the mad and foolish that liue in sensuality and bodily pleasures after the manner of beasts It cannot be discerned by their end in outward appearance whether is the happier or whether is the more miserable Verse 17. Therefore I hated life because the worke that is wrought vnder the Sunne is grieuous vnto me for all is vanity and vexation of spirit A Conclusion Therefore am I so farre from hope of obtaining any contentment profit or happinesse in this World that I rather hated life it selfe hauing no matter of loue or desire in it My reason is because that all things which men doe in this life are grieuous
signifieth order Psal 110. 4. and Barar signifieth to chuse to purge to declare whereof commeth Berurim choyce men set vp in dignity namely Princes Rulers Gouernours Officers ordained of God for peaceable honest and happy life which abusing themselues and their places are to mans reason as but stronger and more subtile beasts preying vpon the weaker and more simple harmelesse Againe they may be translated thus that they might cleere or iustifie God and see that they themselues are beasts and therefore vanity it selfe euen out of measure vaine Lastly thus that God had purged them id est created them pure holy and righteous in his owne image in the beginning yet to see to in this state of degeneration or corruption they are in themselues as beasts accordingly as he saith Chap. 7. 31. God hath made man righteous but they haue sought out many inuentions and Psal 49. 20. Man that is in honour and vnderstandeth not is like the beasts that perish Which of these interpretations is the most genuine and naturall I leaue to euery mans iudgement Verse 19. For that which befalleth the sonnes of men befalleth beasts euen one thing befalleth them all as the one dyeth so dyeth the other yea they haue all one breath so that a man hath no preheminence aboue a beast for all is vanity THe apt coherence of these three verses following with the former intimate that the last interpretation is the most proper For they are a reason prouing the corruption vanity vilenesse and misery of proud man by comparing him to beasts whose frailety corruption or vanity is Gods iudgement vpon man In them may hee behold his sinne and his corporall punishments for sinne before his eyes if otherwise he be insensible which are the fore-runners and beginning of eternal torments and sencelesnesse is a iudgement of God vpon the reprobate This like condition of man and beast to carnall iudgement is set downe in these three verses which similitude or likenesse made the Epicures to thinke that the estate and condition of them both was all one and consequently that to eate drinke and play was the chiefe good or onely felicity of man For wee see by daily experience that man and beast are subiect to the like casualties and misfortunes how men vexe deuoure lye in waite insnare kill c. one another as beasts doe how they die as beasts doe hauing the same causes of corruption in them with beasts They haue the same breath whereby they liue the same spirit whereby they moue the same senses the same inward and outward members and in bodily shape many beasts come neere vnto him and he is subiect to deformities and all infirmities in his kinde as much and more then they So that in outward state hee hath no preheminence aboue the beast For he cannot longer vse the things of this World nor carry any thing away with him more then the beast doth The reason is because all is vanity Therefore there is no difference Verse 20. All goe vnto one place all are of the dust and all turne to dust againe A Commoration All goe to one place that is both men and beast are dissolued againe into their elements For God created all things of the dust and all turne to dust againe There is the same matter of man and beast Some thinke that beast was made of the earth and man of the dust of the earth to wit either of mire or else of the dust that lyeth on the sur-face of the earth But that is an idle contention For mire and dust and earth are all one and the same in essence or substance When the raine falleth on the earth it is mire when the Sunne extracteth the moisture out of it it is dust So that the whole earth is nothing but dust or mire whether you will Therefore man was not made of baser matter then beast as some say but rather of better For Adam signifieth red earth or red dust or red mire All is one without any difference And Solomon saith here all are of the dust or earth which by the figure Synecdoche signifieth all the elements whereof earth in earthly things is predominant and water in the creatures thereof No element is simple or pure but it hath a mixture of other elements also to be the Chaos or nurse of their sundry creatures which in their purity they could not be So that earthly things are most earth especially the more particular or simpler creatures as mettals stones trees c. Yet water ayre and fire also with which the element of earth is mixed By vertue of which mixture man and beast are made of the other elements as well as of the earth Verse 21. Who knoweth the spirit of man that goeth vpward and the spirit of a beast that goeth downe-ward to the earth A Continuance of the commoration figured by the preuention of an obiection thus There is great difference betweene man and beast For mans brutall nature and spirit is but the plasme or vessell of his soule which is not compound or mixed with it but onely vnited to it Therefore when this fraile vessell is broken or dissolued the immortall spirit or soule ascendeth to God that gaue it and the vessell againe is absumed into the elements whereof it was formed But the spirit of a beast is nothing but the quintessence the purest and prime of his body or his life which consisteth in the harmony or vnion of the elements and so not being another essence separable from the body it dyeth with the body Ans This is indeed the holy and diuine truth but now speaking of the worldly outward and miserable state of man as it appeareth to humaine senses and reason who can by any signe or token or skill of Anatomy find out any differing wayes of these spirits What man can shew me the ascending of mans spirit into heauen or the descending of the beasts spirit into the earth namely the dispersing thereof into the elements If a man say that the spirit of man ascends vpwards into the firmament how can he let me see that but if it doe then doth the beasts so also For the firmament is but the quintessence or prime of the elements as the spirit is of the body according to Plato And be it that by humaine reason a man may easily demonstrate the immortality of the soule as the learned heathen haue all done yet what is that to the outward worldly state of man liuing Man whiles hee is man and of man we onely speake not of spirits is no better then beast So that to conclude Seeing that it is with man as with beast there is no profit no contentment no rest no durable prosperity no happinesse at all in this cursed confused brutall world but all is vanity Verse 22. Wherefore I perceiue that there is nothing better then that a man should reioyce in his owne workes for that is his portion for who shall bring him
to see what shall be after him A Conclusion of the right consideration regard and vse of worldly things inferred as before ver 12. And Chap. 2. 24. Seeing that there is nothing but vanity and miserie I perceiued that it was but vanity and folly to seeke for any happinesse in any worldly state And that it was the point of true and solide wisdome for a man to reioyce his heart in the honest getting comfortable vsing and prudent disposing of things put into his hand by the prouidence of God while it is his euen in his hands For this is a mans portion yea all the good that can be found in them and by them For who can bring a man to see what shall be after him Chap. 2. 18. 19. The knowledge of after-times belongeth to God onely and when we are gone then is all out of our hands and none of ours but left to Gods disposing which how God vseth and bestoweth or what good is done therewith is no thankes no reward to vs. Therefore it is but folly for a man to depriue himselfe of the benefit of his workes and to disquiet his heart and minde in vaine with prouiding and plotting for after-times namely for his posterity whereof hee hath no certainty What greater folly is there then for a man to torment his body vexe his spirit torture his conscience lose his soule for those that come after him which either shall be wrested from their goods or die presently after him or wastfully spend them working out their damnation in the prodigall spending as he did in the couetous getting But if they doe enioy them and doe good with them yet is that nothing to him that is now in torment For it is not by vertue of the goods gotten and left by him but of Gods grace and that doth good as well without those goods as with them For it is not how much we doe but how well not what but what God accepteth For all is his owne wee can doe nothing for him nor giue any thing to him CHAPTER IIII. Verse 1. So I returned and considered all the oppressions that are done vnder the Sunne and behold the teares of such as were oppressed and they had no Comforter and on the side of their oppressours there was power but they had no Comforter A Second example of corruption in ciuill state is of the oppressed This is the second example of vanities obserued in outward things such things as outwardly come to a man These words haue dependance on verse 16. chap. 3. There he shewed how vanity was increased by corruption in place of Iudgement and Iustice here hee sheweth how vanity is increased by manifold oppressions euery where whereby almost euery man of wit and wealth oppresseth treadeth on insnareth and vexeth the inferiour and weaker after the manner of beasts And behold A graphicall or liuely description of oppressions in all ages and among all sorts of men continuall and common They are described First by the greatnesse thereof They are such as caused not onely griefe and complaining but also teares Secondly they are amplyfied by their want of remedy the incompassionatenesse of people which is the sinne of Sodome They had no Comforter There was none to deliuer them none to take their parts none to counsell them but euery one rather treading on him that falleth after the manner of brute beasts Thirdly by the persons oppressing which were men of authority and power that had the law in their owne hands Fourthly by the incompassionatenes of other great men which were mercilesse cruell and hard-hearted aboue the common sort of rude people as Ierem. 5. 26. 27. 28. complaineth Which persons though they were able to remedy wrongs yet they rather approued the same as Herod did Pilates and Pilate in some sort did the Priests and Pharises So farre were they from affording any comfort to the distressed The whole verse laboureth of a gradation Verse 2. Wherefore I praised the dead which are already dead more then the liuing which are yet aliue Verse 3. Yea better is be then both they which hath not yet been who hath not seene the euill worke that is done vnder the Sun AN amplification He amplifieth these grieuous euils both of the oppressours and the oppressed by a comparison from the Lesse to the Greater They that are dead hauing left their wiues and children lands and goods behind them which is a great cause of mourning and teares as contrarily life is ioy are notwithstanding more happy then these that are liuing and inioy the priuiledges of life This comparison is figured by a Râ—uâ—cation whereby he recalleth backe the former comparison as not sufficient to illustrate the vanities and miseries of life and bringeth in another more fit to expresse the greatnesse thereof Yea rather the condition of him that is not yet borne is better then they both because he hath not felt nor seene the calamities of the world Better it is not to be at all then to be in misery What profit then hath a man of all the labour that he taketh vnder the Sunne Mundus est inuolucrum â—iue Chaos miseriarum Verse 4. Againe I considered all trauell and euery right worke that for this a man is enuyed of his neighbour this is also vanity and vexation of spirit A Third example of vanities outwardly incident to man is enuy not actiue but passiue By enuy also is vanity greatly increased I considered all the honest and moderate labour of him that rightly earned his liuing without couetousnesse and wrong who depriued not his soule of comfort by hoarding them vp but reioyced in the work of his hands and extended the fruits of his labours to others also But euen this man was enuyed of his neighbour because he was good and did good Yea euen they that were pertakers of the benefit of his labours with him reioyced at his fall Wherefore did Cain hate his brother euen because his brothers deeds were good and his owne euill Wherefore should Labans house enuy Iacob through whose faithfulnes all things prospered well with them yet so it was and is Wherfore doth the righteous man make himselfe a prey Isa 59. 15. Because he speaketh the truth and departeth from euill Why did the sonnes of Iacob enuy their brother Ioseph because their father loued him What occasioned Ismael to mocke Isaac Gen. 21. 9. Euen because God had blessed him And Amos saith Chap. 5. 10. Hee that rebuketh in the gate is hated and he is abhorred that speaketh vprightly Why was our Sauiour Christ hated persecuted crucified because he was true holy righteous the holy one and the iust Because hee was good and his goodnesse extended wholly to others For in the world he had no prerogatiues of the world all was theirs and their childrens he tooke nothing but gaue himselfe for them he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of loue and fauour to man whatsoeuer he was it was for mans
furiousnesse The Hebrew word Ketzeph properly signifieth such anger as causeth foaming and froathing as the tumultuous waters tossed with the winde As if he should say He is full of madnesse or beastly fury For such men commonly are angry against God to which Sathan would haue tempted Iob. They curse the Diuell and all ill lucke they storme against the creatures themselues and enuie other men Neither doth he speake of those men onely that are thus impatient in losses but of all men which bewray such infirmities in like case though not in such measure and desperation as the wicked doe which once hauing riches trusted not in God but in riches Verse 18. Behold that which I haue seene it is good and comely for one to eate and to drinke and to enioy the good of all his labour that he taketh vnder the Sunne all the dayes of his life which God giueth him for it is his portion A Proposition of Solomons iudgement vpon consideration of these vanities of the true and right vse of all worldly things confirmed by the testimony of his owne obseruation and experience Behold that which I haue seene Behold a preface to stirre vp attention consideration and remembrance of his instruction That which I haue seene The testimony It is agood which is comely for one to eate to drink c. the proposition This is the onely good that is to be found in them bodily sustenance and personall maintenance This Good is amplified by the adiunct comelinesse This ioyfull and comfortable vse of honest labour is agreeable to the nature of man who differeth from a beast And carnall reason teacheth that all things are made for man that man might reioyce with man in the comfortable vse thereof Againe it is agreeable to the person of man who is the image of God indued with a reasonable soule which is not made for his body as the Epicure dreameth nor the body for goods as the niggard slumbereth but contrarily Matth. 6. 31. Take no thought for meate drinke cloathing For the body is not for raiment nor the life for meate but contrarily Verse 25. Clothing is for the body meate is for the life and the life is for the kingdome of God verse 33. Seeing that these things are for the reparation sustenance and maintenance of mans body which is the house and vessell of the soule it is a comely thing that this vessell or house be accordingly maintained For that is the onely end and vse thereof As man is the most excellent creature and image of God so let him not make himselfe a beast and seruant to the creatures but maintaine the dignity of his person But yet let him not turne his person into an Idoll as it is now common For that is his portion A confirmation by a reason drawne from the end and vse of earthly things They are giuen him of God for that purpose euen to conuert them to that vse onely for no other good is in them no further matter can be wrought or attained to by them Therefore herein let him rest himselfe contented and to this end limit his desires and indeauours Verse 19. Euery man also to whom God hath giuen riches and wealth and hath giuen him power to eate thereof and to take his portion and to reioyce in his labour this is the gift of God AN amplification of the proposition by the efficient cause in the last words This is the gift of God For a man to labour moderately for riches and by Gods blessing of his labour to attaine to riches wealth and also to haue power to vse the same for the comfort of his body in eating drinking apparell building for the comfort also education of his children and family accordingly as God hath bestowed on him and to reioyce herein also without greedy desire of more or faithlesse feare of losing that which is present All this is the gift of God For vnlesse God that giueth power to get wealth giue also grace to vse wealth aright hee shall liue beside his wealth yea liue in pouerty and die in misery Verse 20. For he shall not much remember the dayes â—f his life because God answereth him in the ioy of his heart AN amplification of the proposition by the effect namely of the right vse of riches He shall not much remember c. that is neither shall the time past be grieuous vnto him through the conscience of his couetous getting omission of euery good duty or through the feeling of paines aches diseases gotten in times past with lifts burdens fasting watching c. Neither shall the time present nor the time to come be grieuous through feare of want or losse or through doubting of Gods prouidence for him and his posterity or through feare of death it selfe sommoning him to his reckoning And why Because God answereth him in the ioy of his heart A confirmation by the cause As God hath giuen him power to gather riches and wealth so he is answerable to his honest and conscionable labours and trauaile with another power gift or grace namely ioy of heart comfort and hearty ioy in the vse thereof to his owne good his neighbours good and Gods glory CHAPTER VI. Verse 1. There is an euill which I haue seene vnder the Sunne and it is common among men AN illustration of the comfortable vse of riches which is the gift of God by the contrary vnprofitablenesse vanity or abuse therof in those that want this grace or rather by the abusing of themselues their soules and bodies in withholding the vse thereof from both Which thing is a plague and curse of God vpon sinners that seeke not his kingdome and the righteousnesse thereof but trusting in themselues and their goods ayme at a full and firme estate voyde of care and feare or else of plaine and excessiue pride hoard vp their riches for the aduancement of their posterity Of which purpose also God defeateth them by translating their goods to strangers And this is a great calamity and woefull misery This hee toucheth to the end of verse 6. This first verse containeth the generall proposition of this vnprofitablenesse and vanity of riches which increaseth the misery of man that seeketh for a felicitie in them not in God There is an euill which I haue seene vnder the Sunne and it is common among men This vnprofitable vanity iâ— declared in this verse 1. By the Generall an euill 2. Confirmed by testimony Which I haue seene vnder the Sunne 3. Amplified by the adiunct and it is common among men This knowne euill whereof there is great complaint euery where is common among men and peculiar or proper to men For beasts are not subiect to this euill disease but men onely who in this respect among other are worse and more miserable then beasts And it is indeed our peculiar plague of God vpon the distrustfull faithlesse vncharitable niggard who as he neither loueth God nor his neighbour
out of euery place in the hearts of men as Iason 2 Macc. 5. 8. He dyeth in ignominy he is burled in forgetfulnesse his name is rotten before his body he hath neither done good nor enioyed good and how long soeuer he liued Doe not all goe to one place After that he hath had the experience of two thousand yeeres vanities he must descend into the graue of the abortiue and returne againe into dust with him Now when they are both dust whether dust is the better the former or later The dust of him that had the experience of common and personall vanities without number many yeeres and ended his dayes in shame and dishonour or of him that neuer knew any thing Verse 7. All the labour of man is for his mouth and yet the appetite is not filled THe second part of the Chapter which is a conclusion of the weakenesse and insufficiency of riches to satisfie the desire of man to the end of the Chapter Man consisteth of an immortall soule and corruptible body that is spirituall this is earthly yea that is a spirit and the body is but a vessell or instrument vnited to it without composition or mixture This vessell is the sperme of the World the dust of the earth that is to say an elementary matter or substance consisting of a mixture of the elements and therefore it is sustained and maintained by elementary foode So that the appetite to wit hunger and thirst is earthly also Now what is the end of all the labour of man wherein doth he labour what is the obiect or subiect whereon he worketh Is it not all to satisfie the bodily appetite Whence proceedeth and whether tendeth this appetite Nature it selfe declareth the matter The appetite of the Tree is the more simple moisture or rather iuyce of the earth and it cannot neither willeth to goe beyond his kinde For the appetite is limited to the kinde which onely desireth the perfection and propagation thereof And so of all creatures liuing and sensible according to their kindes But mans vessell being the most compound not that it hath more elements then other creatures but the most vniuersall nature hath an vniuersall appetite And the whole World with all the creatures therein serue onely for meate drinke and cloathing The whole Armies of heauen and earth are onely for these three seruices of mans body either immediately or mediately that is to say either foode or else preparatory vessels Ministers Officers or Trades men subordinate one to another for man who is the centre of them all Sheepe and Oxen eate the iuyce of the earth not immediately but by the preparatory vessell the greene hearbe by which it is transformed into foode agreeable to the nature of â—eaâ—ts and fowles So man eaâ—eth grasse and fodder prepared by the bodies of cattle also flies and wormes and vilest things are by subordinate vessels from one to another prepared to his mouth and for his mouth The most vniuersall instrument by whose foture the life of the World and of all his furniture is maintained is the light in the Sunne which God therefore created before any other creature Then the Starres nextly the matter of the firmament whereof the starres were formed These are subordinate So that the heauens are an vniuersall cause or vessell by whose foture the elements are sustained Againe the elements are an vniuersall cause of sustenance of their creatures produced out of their wombes and formed of them Lastly the mixt creatures are preparatory vessels one for another till at length all come to the belly and backe of man euen his body the centre of them all For all is meate and meate includeth medicine also Now euery man hath in him the nature of all men so that all men are but as one man this one man is the sperme or seede of the whole World superiour and inferiour nature as the kernell containes the tree with all his branches leaues colours vermiculations fruits c. as the sperme of the liuing creature containeth the members faculties qualities operations c. of the creature from whose body it is propagated and is by the vniuersall fotures of the light starres firmament elements c. produced into growth and perfection which are but the vniuersall preparatory instruments which this sperme vseth and applyeth for the building vp of it selfe with the next foode or matter which is apt to be adapted and incorporated into the nature of it selfe This matter or foode it onely desireth And so doth man also in his kinde Of the animall and spirituall foode and appetite it is impertinent here to speake Therefore all the labour of man is for his mouth The heauens the elements the creatures worke and prepare for him by their influences inclinations appetites for to satisfie and fill his appetite Their mouthes are made for his mouth their skinnes for his clothing and building also is but a cloathing or couering All things are for the necessities and delights of the body In this respect also is he the Image of God in that all things are for him and he is for himselfe as concerning the creatures For all are seruants to him but he is seruant to none If he be that is his degenerating his curse his fall his brutishnesse for he that serueth any thing body or bodily things is a beast in that respect But who almost now a dayes maketh not an Idoll of his body therefore when we would be as gods then are we euill beasts filthy beasts But bodily things are for the seruice of the body the body for the spirit and that for the Lord. Otherwise as Ieremy saith Euery man is a beast by his owne knowledge And yet the appetite is not filled Or as the Hebrew signifieth The soule is not filled What the extent of mans appetite is both personall and bodily may well appeare by that which is already spoken and also by the two examples following The first is sufficiently testified by the example of Alexander the Great who was not contented with the possession of the continent or Land nor yet of the Sea when he had heard Anaxagoras disputing of the plurality of Worlds and when he had conquered all hee must needs be a god pretending a title to heauen also The appetite of man is not limitted to the materiall World till he be transformed or degenerated into the nature of a beast which is when his light is fallen downe into the confused Chaos againe the lees of his concupiscence which is vtter darkenesse The second is testified by the example of Heliogabalus the monstrous glutton who was serued at one supper with seauen thousand fishes and fiue thousand fowles and had sixe hundred bawdes and harlots following him in chariots and gaue great rewards to him that could inuent any new pleasure Who is not an Alexander and an Heliogabalus if God suffer him to range God hath alwayes permitted some to runne out into extremities of vice as the
Sodomites that all men may see what horrible filth lyeth in the heart of euery man which God restraineth for the preseruation of man-kinde for his Elect sake otherwise the Diuell is come downe and rideth vpon mans appetite The appetite multiplyeth it selfe infinitely For of all the millions of the liuing among whom the World is diuided euery one hath an appetite of all which sheweth it selfe in the vehemency and extreamity of mens striuings and aspirings higher and higher one roaring waue or billow beating forward another to ouerflow the banks and to conuert all into sea if God had not limited their line within which euery man is bounded when hee hath inhiated striuen and done what he can His might shall neuer be to his moode For God hath set hill against dale and contrarily But what the appetite of him that hath but one acre of ground to liue on and but one wife is in the nature and kinde thereof without outward restraint or inward grace and indeed both plainely appeareth by these two examples which may serue for all Therefore all the labour of man is for his body and bodily state but the appetite is not filled Moreouer if the bodily appetite should be satisfied with meate drinke apparrell with the delights of the sonnes of men and pleasures of the eyes and that the personall appetite were also satisfied with honor and Soueraignty which happened neither to Alexander nor to Heliogabalus nor to any naturall man yet cannot the soule be satisfied with infinite worlds For the food of the soule is not the world but God in the world The excellent beauty of Gods wisedome shining forth in all things enamoureth the soule with the loue thereof And the more that a man knoweth the more he thirsteth and longeth for knowledge But this appetite is not filled for it worketh on an infinite obiect which cannot be comprehended nor contained in the soule at least while it worketh by earthly organes So that neither Alexander nor yet his Master Aristotle nor Plato Aristotles Master could be satissied herewith Their appetites could not be stanched Hee that goeth about it maketh God an Idoll because he limiteth the infinite But if he be comprehended of any creature in heauen or earth then is he limited I conclude though the appetite of the body should be filled yet the appetite of man could neuer be filled Then full contentment or felicity is not to be found in this world nor by this world and the appetite that will not be filled with a little shall neuer be filled howsoeuer men commonly deceiue themselues thinking that if they had but this or that they would set vp their rest Yea euen as Diues would haue set vp his rest if he had gotten but one drop of water to quench his feruent thirst The truth is the more fuell the fire hath the more hot it burneth But the spirit of Christ is the water that cooles this heate and quencheth this thirst his body and blood satisfieth this hunger When the appetite the attractiue retentiue digestiue powers worke on this foode the other becommeth an excretion or expulsion But againe though we enioy Christ and the kingdome of glory by faith yet so long as we are here in the flesh wee haue not the full possession thereof 1. Ioh. 3. 1. and therefore desire to be with him 2 Cor. 5. 1. 2. To conclude Neither the appetite of the brutish man nor of the animall or carnall man nor of the spirituall man is here filled And what shal fill the vegetable man or locomotiue tree which desireth not meat drinke cloathing women children buildings c. Eccle. 4. 8. And yet is there none end of his labour Men now a dayes grow as thinne as Oakes begin to grow and all is filled with brutes and vnprofitable vegetables Verse 8. For what hath the wise more then the foole What hath the poore that knoweth to walke before the liuing A Confirmation of his former proposition concerning the insufficiency and weakenesse of earthly things to satisfie the appetite in their vse figured by a prolepsis and that by a Communication What can the wise man doe more with these worldly things then the foole And what can the rich man in all his abundance doe more with it then the poore doth without it The Hebrew is thus What more excellent or better thing by them is to the wise man then to the foole and what other thing is to the poore then to him that knoweth to walke before the liuing Then to him that can put forth himselfe put himselfe in prease make a shew or crackling noise carry a good account for doing good vnto himselfe Psal 49. 18. This I thinke the Hebrew directly intendeth Neither the wise man by his wisedome nor the rich man by his power strength and skill to order them for the best can doe more with them then bring their bodies to the ground in the full period of their times But this the foole and the poore doe as well as they andwhen they are all in the graue what difference is there of their bones And if there were any what is of their dust If the rich and the wise can do no more with them then the poore and the foolish then is there no strength in riches to full contentation or felicity Verse 9. Better is the sight of the eyes then the wandring of the desire This is also vanity and vexation of spirit AN amplification of the former reason further figured by another prolepsis thus Seeing that God hath giuen the earth and worldly goods to men for the sustenance and pleasures of the body they are a blessing and tokens of his loue and the beholding of them with the eye affordeth some contentment and satisfieth the desire of the soule And although perfect happinesse consisteth not therein yet it is much better then a wandring desire which longeth after many things and wanteth necessaries which the body naturally calleth for and prouoketh a man to seeke for though he would neuer so much inforce himselfe to restfull contentation He that hath a good competency and sufficiencie to cheere his body with comfortable things and to liue in good account and credit among the better sort is of a more stayed desire and hath loy in himselfe aboue him that hath lesse and is alwayes wishing complaining crauing c. Ans Be it so yet in these things that he possesseth there is vanity and vexation of spirit There is no soundnesse but rottennesse Misery may be mitigated but it can neuer be cured Verse 10. That which hath beene is named already and it is knowne that it is man neither may he contend with him that is mightier than hee A Confirmation of his iudgement or censure deliuered in his former briefe answere This is also vanity c. by two arguments The former whereof is drawne from the notation of mans name That which hath beene whatsoeuer it is for outward respects is already named
the spawne or beginning that hath ouer-spread all generations of the World Therefore God hath subiected all things to vanitie out of which a man can by no meanes extricate himselfe but rather by striuing runne further in But yet seeing that there is an happie state of man here begunne which a man is to desire and seeke for in God not in worldy things and euen that in this vaine life which in that respect is not vaine there are certaine salues for these sores and remedies for these vanities Solomon therefore that he might take away from men discontentment and dispaire of their estate doth here deliuer rules of direction and comfort that they may haue wherewith to arme themselues against the troubles and miseries of this vaine life and in some good measure be able to alay and mitigate the same which God laid vpon Adam and all his sonnes for a iust punishment of his fall The first rule or remedy is in this first verse A good man A good reputation or report being the testimony of good men of the vertuous life honest conuersation of a man is a speciallblessing of God arming the heart with great ioy and comfort against many yea all outward losses and want of bodily things The excellencie of a good name is illustrated by a comparison of the best and most delicious things signified by ointment by a Synecdoche of the Speciall The comparison is both of the qualitie and quantitie First concerning the qualitie euen as the pretious ointment hath a fragrant scent refreshing and delighting the spirits of the senses whereby the body and minde is cheered so a good name and deserued estimation is of all outward things the most pleasant possession comporting the heart in euery state of life For it originally proceedeth from a good conscience and is the perfume of a godly and faithfull heart yea hee that hauing a great measure of the annointing of God which is the graces of his spirit to be a patterne to the rude a light to the blinde a guide to them that know not the way doth also refresh encourage and cheare the spirits and hearts of all that loue God and his truth among the filthy sents of corrupt examples fleshly fashions and ethnicall behauiours that are noysome and grieuous to the eyes eares and mindes of men of gracious disposition and as a fresh gale of sweet ayre to him that laboureth in the earth that liueth among earthly men Concerning the quantity the argument is from the lesse to the greater A precious oyntment is of great value a chiefe treasure and esteemed with the most precious things but a good name is of more worth then it or any earthly substance For costly oyntments and other treasures are of times more plentifull among the wicked For the sensuall are all for their sences but this is peculiar to good men alone They may be bought for money but this is the gift of God not to be purchased with base mettall They are corruptible this is euerlasting They leaue a man in death and betake them to a new master but the praise of the iust man remaineth still and still his owne It both tarrieth behinde him on earth and goeth with him to heauen and will crowne him with glory at the last day For although it be darkened for a time amongst the goates as Naboth was as Pauls and Dauids yet shall it breake forth as the rayes of the Sunne from vnder a cloud It may be couered but it cannot be polluted with vnclean tongues yet it becommeth more bright as mettall rubbed with dust or myre Whereas contrarily the false and forced praise of sinners that are prone and ambitious turneth to their greater shame as that of Herod Senacherib and the Pharisees did And so shall Antichrists doe as did that of Antiochus And the day of death then the day of ones birth These words are a second rule to arme the man that feareth God against temporall miseries Concerning their dependence vpon the former they are an answere to an obiection framed thus A good report in this life affords little comfort seeing that death commeth after it which is the miserable end of all men Ans The day of death is better then the day that one is borne It is better then the time of life and the transitory things of life Yea it is better then a good report it selfe because it is a comfort to extenuate the afflictions of life but this vtterly abolisheth all vanities The birth-day is an entrance into all woe and misery but the day of death is a passage into life The body is but a prison and a racke to the soule but by death it is set at liberty For by death are all miseries ended all dangers paines aches diseases sorrowes teares and that grieuous warre and conflict of concupiscence or fleshly lusts 1 Pet. 2. 11. doubtings vnbeleefe feares pride ignorance couetousnesse ambition enuy hatred lust which fight against the soule are dead from which Paul so earnestly desired to be freed Romans 7. 24. 2 Cor. 12. 8. Againe by death a man is freed from euils to come Esay 57. 1. He is deliuered from the wearisome company of petulcus goates Psal 120. 5. 1 King 19. 4. and from the assaults of Sathan yea from all fightings within and without to rest and raigne in glory with Christ and the blessed company of heauen This of the rule or remedy principally aymed at Now for the sequele or collection concerning vanity the argument from hence is thus If the day of death which to carnall reason is miserable be better then the day of birth surely this life is a thing most vaine But so it is Verse 2. It is better to goe to the house of mourning then to goe to the house of feasting for that is the end of all men and the liuing will lay it to heart A Second rule or remedy whereby a man is armed against the vanities of life is mortification which is the suppressing of sinne and curbing of the motions of sinne in the heart simply because it displeaseth God and is the onely thing whereby he is dishonoured Other mortifications are but either philosophicall or ciuill or subtle the first whereof is of naturall conscience the second of vaine glorious disposition the third of a diuellish heart But this is wrought onely by the Spirit of God who is a purifying fire and purging soape Mal. 3. 2. 3. not onely restraining and bridling but consuming sinne This consumption beginneth at the heart Ier. 4. 4. Breake vp your fallow grounds circumcise the fore-skinne of your heart If mortification beginne not here it is guilefull Psal 32. 2. He is blessed whose spirit is not guilefull though he be subiect to many infirmities Now that this rule may be operatiue and of force Solomon setteth downe the meanes and courses that are to be taken whereby to produce and nourish it for the comfort of the soule in this vale of misery The
gift is of God from whom euery good seede of grace proceedeth the other are but artificiall imitatiue and coyned yet this seede of God groweth not but by planting watering as all other seeds doe and that is the vse of the meanes The meanes therefore of the growth and increase of this grace Solomon here setteth downe illustrating the same by a comparison of the contrary vanities and they are foure in the foure next verses The first meanes of mortification are the outward prouocations thereunto to wit such places and companies whereby that good seede of grace that lyeth in the heart may be preserued and increased For euery seede must haue his proper place and outward foture of warmth and moisture to concoct it to perfection which Saint Paul calleth Rigation 1 Cor. 3. 6. It is better to goe to the house of mourning to visit the sorrowfull and sad in heart to goe to the graue of the dead to frequent the companies of mourners to weepe with them then to goe to the house of feasting where there is singing dancing merriment vanity and prouocations to vanity most commonly For that is the end of all men A confirmation of this rule or reason of the comparison by the antithesis or contrarietie of the adiuncts The adiuncts of the banqueting house are not expressed but vnderstood by anantapodâ—sts The former are death and mourning for there is the end of all men Let a man feed pride and beautifie his body as he will yea as most doe now a dayes make an Idoll of it yet shall it be a dead carkeis buried in the earth as other dead carrion is and more vile then other Bonum optimum corruptum fit pessimum The more composition the more corruption as in riches increased there is more vanity So that if it must needs be an idoll yet shall it be but a carrion idoll and such are all they that adore it in feasts and pompous meetings as did the Pharisees Againe let a man put away all remembrance of death out of his heart to source himselfe in the flesh to boyle in pleasure seeking out companions and prouocations of lust which are planters and waterers also in their weedy kinde yet shall it be turned in the end to lamentation and mourning vnlesse that curse be laid on a mans death that none shall mourne for him but rather eate him vp as the dogges did Iezabel one worrying another for his goods and lands and the wicked poore roaring like greedy Lions for his flesh that care not who dye nor how many so that their bellies be filled And the lining will lay it to heart A reason or proofe of the consecution of the former argument which was this If in the house of mourning there be the end of all men then it is better to goe thither then to the house of feasting But the antecedent is true Therefore the consequent also The reason of the consequence is the liuing shall lay it to heart These words shew the effect of death and mourning which are termed the end of all men namely a serious meditation of the state and condition of man All men are apt to forget themselues to be but men specially in their feastings and iolity iouilâ—y and ribaldry but this end of all men and them being exposed to the senses eyes and eares doth occasion them to remember whence they came what they are whether they are to goe So then this serious meditation or remembrance is the effect of the impulsiue cause For by the dead corpes and mourning a man is occasioned to remember himselfe The inward impulsiue or precedent is the gracious disposition of the heart to take such good occasions or suffer himselfe to be moued therewith for the wicked heart is stony brawny without remorse full of infidelity therefore hee maketh this contrarily an occasion of more epicurish and sensuall liuing yea at this time seruing his belly and his lusts as hee that cutteth purses euen before the bench And the eye of the foole is mindlesse wandring in the corners of the earth The outward impulsiue I say is the occasion to wit the dead corpes and mourning the house of mourning and the graue of the dead What is a man by this occasion moued to lay to his heart I. His owne death for euen so must he die and be mourned for of his wife children kinsfolkes c. cast into the graue and be putrified in the earth II. The vanity of all worldly things whereof a man is now quite bestript as lands goods buildings cloathing treasures skinne body and all are cleane sliuen off from the soule as barke from a tree and as a shell from the fish and the soule is gone naked as the body came in naked either to be glorified in heauen for the good deeds that it did in the flesh with worldly things or to be confounded and tormented in hell for the euill III. Of the account or reckoning that it must make before the iust Iudge of the talent that God gaue it to employ with diligence to his best aduantage IIII. Of repentance and continuall preparation to death by auoiding euill whereby his Lord is indammaged and by doing good setting euery thing in order euery day and disposing all things to the best for the profit of his Lord that when he commeth hee may receiue his owne with aduantage These and such things doth he lay to his heart that hath an heart when hee goeth to the house of mourning and commeth to the graue of the dead The sequell or argument of vanity gathered by the comparison is this Prop If it be better to goe to the house of mourning then to the house of feasting then are all merry meetings iuncatings playes games sports pastimes c. vaine and vnprofitable and no quietnesse of heart to be found in them Assump But the antecedent is thus therefore the consequent Verse 3. Sorrow is better then laughter for by the sadnesse of the countenance the heart is made better A Second meanes of mortification is sorrow or anger which is a godly indignation or griefe for our sinnes committed and duties omitted This sorrow goeth before repentance and worketh repentance It is that which Saint Paul commendeth in the Corinthians occasioned by his reprehensory letter 2 Cor. 7. 10. 11. where it is set downe by seauen effects in them 1 Carefullnesse or diligence in reforming their errours and in conforming themselues againe to that purity which was wrought in them when at first he preached the Gospell to them in the euidence of the spirit from which they were declined through the Philosophicall ianglings of the false Apostles 2 Clearing of themselues or defence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a deprecatory excuse of their errours which kinde of defence intimateth an ingenuous confession together with some alleadgement for themselues to insinuate that they had done amisse rather of infirmitie then wittingly and willingly and so were ready to
the body of a common wealth is as it were a mixture of all kindes or a Choas from whence euery spirit may gather matter of edification and corruption As the frame of his heart is so may he adapt matter of perfection or destruction But the wise heart vseth all things and turneth all things to the best But the heart of fooles is in the house of mirth An illustration of the former by the contrarie This heart is of a contrarie sappe of contrarie affection and disposition and as inwardly so outwardly contrarie Such soyles it loueth and such fotures as are agreeable to his kinde so doth euery beast euery weed euery plant Such lips such lettuce And wilde things accord not well with the tame And though they be tamed yet are they troublesome The spirit of policie curbeth and driueth the snaile into her shell but the spirit of God renueth The foole seeketh for nourishments of his follie such counsels such bookes such hearing examples and companies and ripeneth his follie The foole is but a body and his soule is but as saâ—t to keepe it aliue His sappe is bitter his fruits are no better If he be among the wise and heare the words of the wise the best things he reiecteth light is not comprehended of darkenesse other things he misconstrueth and conuerts into follie If hee heare or see infirmitie or vaniâ—ie that he browzeth on and catcheth vp as a sweet bit Pro. 15. 24. The mouth of the foolish is fed with foolishnesse and so is his eare The dainty tooth desireth delicates so doth the foole all things that may feed his beastly lusts Therefore let the wise be wary for giuing offence and abstaine from appearances of euill else will the foole by occasion of his follie runne mad Therefore saith Solomon answere a foole according to his foolishnesse and answere not a foole according to his foolishnesse Let thine answere curbe not cherish his follie Verse 5. It is better to heare the rebuke of the wise than for a man to heare the song of fooles THe fourth meanes of mortification which is the way to true felicity is the rebuke of the wise that is to say it is better for a man to submit himselfe to the admonitions and wholsome reproofes of the wise then to be praised and flattered of fooles Wisedome saith to the simple Pro. 1. 23. Turne you at my correction you that haue erred from the way of truth and prodigally wasted your selues But the foolish despise her counsels her admonitions her corrections the stubborne foole will abide no touch verse 25. The wise man will loue him that reproueth him but the foole is prouoked to wrath The wise childe is better than the old King that will not be admonished Dauid desired rather to be smitten of the righteous than to eate such things as please the wicked because the rebukes of the wise are as pretious balmes Better it is to be rebuked of the wise for a mans errors than to be praised of the wicked for pleasing their humours Than for a man to heare the song of fooles An illustration of the former by the contrarie The ieasting merrie conceits and flesh-pleasing talke of the vngodly corrupteth the mindes of the hearers and stealeth sober thoughts out of their hearts to settle them on their dregges at least for the present and is a meanes to quicken and reuiue those head-supprest reliques of concupiscence that are mortified in them as the fire reuiueth the snake that is almost dead with cold The foole footheth and flattereth a man in euill and to euill He extenuateth and vilifieth euery grace of God he excuseth madnesse and imbraceth follie which is ciuill wickednesse Yet he hath many good words and sheweth wit but all is to clothe vertue with the contemptible rags of vice and to clothe vice with the robes of vertue His good words are but as the scripture in the Deuils mouth Mat. 4. 6. he defileth them but they purifie not him Therefore whether a foole be merrie or sober angry or pleased hee is grieuous to the wise but the wise sheweth wisedome in both His words are seasoned with salt Hee is gracious and louely Verse 6. For as the crackling of thornes vnder a pet so is the laughter of the foole this also is vanitie A Reason of the comparison why that the rebuke of the wise is better than the song of fooles It is illustrated by a similitude of thornes crackling vnder a pot Euen as thornes vnder a pot make a loud noise and flash forth into a great flame but the noise suddenly ceaseth and the flame is presently quenched so vaine-glorious fooles and epicurish fooles enemies to sober wisedome and grace make a pompous shew for the time drawing all mouthes and eares and eyes after them as though they were the onely happie ones but it is but a noise and flash of vanitie Moreouer as the crackling of thornes is a vaine sound offensiue and harsh to the eare and of no regard so is the laughter of a foole laughing at his owne wicked fantasies grieuing the wise with his turbulent noise The sequele or collection concerning vanitie is this if rebukes and checks be better than mirth and pleasant companions and delicious and voluptuous life then is that pleasurable kinde of life but vaine c Verse 7. Surely oppression maketh a wise man mad and a gift destroyeth the heart A Third rule or remedy whereby a man is armed against the miseries or vanities of this life is patience Patience is a voluntary continuall sustaining bearing of euils and euill men the more freely to shew bring forth the fruits of the spirit for the comfort of our owne hearts and the increase of our assurance and for the conuersion of the wicked our enemies For in contending with the wicked in their kinde otherwise the righteous contendeth with them and reuenging of our wrongs wee shall obscure the graces of God and fall into the same mischiefe and condemnation with them which thing the enemies of grace desire This remedy is set downe in the foure next verses The Analysis whereof I take to be this Patience is first illustrated by a comparison of the contrary to wit impatience expressed by the fountaine or cause thereof pride of heart verse 8. Impatience is described first by the effects verse 7. Secondly by the euent verse 8. Moreouer patience is amplified by a dehortation verse 9. and figured by a prolâ—psis verse 10. This verse then is a description of impatience or the proud spirit by the effects thereof oppression and peruerting of the Law Oppression standeth in racking wronging reuenging Surely oppression maketh a wise man mad As a mad man is without the vse of reason being violently carried with a corrupt humour saying and doing nothing from any ground of good vnderstanding but according to the multitude of broken and confused phantasmes caused by the distemper of blood euen so the wise being carried with
thy heart shall be armed against manifold vanities to liue in rest quiet and comfort in some good measure in this miserable life as these rules haue prescribed Verse 23. All this haue I proued by wisedome I said I will be wise but it was farre from me FRom this verse to the end hee declareth the difficulty of wisedome to shew that curiosity is vaine on the one side and that diligence to attaine to some good measure of wisedome is requisite on the other side and by consequence the errour of man appeareth in the one and imperfection in the other and vanity in both Now the obiect of wisedome is either good or euill things reasonable or agreeable to good reason or things wicked which are either with reason and subtlety or meere madnesse The difficulty of the former hee declareth by his owne experience in this verse All these things haue I tryed by wisedome that is to say that which I haue said concerning the extremities and mediocrity for the establishing of the heart in patience and comfort I haue seene and tryed by the direction of wisedome Neither yet is a man moderate and wise enough because he is able to bridle impatience but he must diligently bethinke himselfe as well of that which is to come as of that which is passed or present whereupon the happy issue or euent of things present doe depend For the experience of things past and coniecture of that which is to come or may happen is the ground or direction of that which is to be done for the present that the same may be to right and good purpose For it is not enough that a thing be good in his kinde but rightly applyed and vsed to good purpose And herein hath wisedome her chiefest stroke Therefore I hauing obtained knowledge and the practise of knowledge euen wisedome thought to attaine to the depth thereof and said within my selfe I will be wise but it was far from me But how much I thought my selfe more meerely to haue attained to wisedome by so much the more was I further off For where is wisedome to be found Where is the place of vnderstanding Iob 28. 12. Wisedome is a protection against all euils to come wisedome directeth in iudgement and equity wisedome guideth in the right way and guardeth from the incursions of Sathan and the wicked the wicked subtle and the wicked mad or sensuall both foolish both beastly and enemies to godly wisedome Verse 24. That which is farre off and exceeding deepe who can find it out A Reason of the difficulty of good wisedome or of wisedome exercised in that which is good That which is farre off or remoued farre away and out of sight an allegoricall speech worne out or dispersed away by succession of times which doe alter and eate vp all things who can find out For of innumerable things past there is no knowledge at all and of a few memorable things there is some generall conceit but the condition or conditure or circumstantiall existence of the times and things past is vanished and that which was most common is now become most difficult And the learned is perplexed in searching out that which was once most triuiall It is a difficult thing to calculate the whole figure or countenance of the heauens in any one day of the moneth sixe hundred yeeres agoe c. But it is more difficult to know the whole condition or state of that generation then liuing though we may gather much by those that wrote in those dayes The Papists for want of this wisedome are become sophisticall sots in the interpretation of the Fathers and Scripture If this calculation were granted to vs as it was to Moses and very much to Solomon all the Scriptures and all Lawes should be most plaine and most easie to be vnderstood of him whom the god of this World hath not blinded And exceeding deepe who can finde it If things past be difficult as the arrow or bird in the ayre vanishing out of sight more and more insomuch that a man can onely say Yonder is a Bird but what kinde what colour and many more indiuiduall differences he cannot tell but guesse by coniecture as well as hee can then are things to come much more difficult being buried as it were in a darke dungeon or pit into which the eye can diue but very little But all the deliberation of the wise proceedeth from the comparing of things past and to come without which a thing in it selfe good shall not haue like effect yea it shall haue a contrary effect and euent The word of Gods prouidence is firme and sure and it is before vs but it is seene of them to whom God reuealeth it more or lesse Man is not able to conceiue what is good for him or right it is the gift of God But in his last end vpon reuiew of all things past he shall see his manifold errours vanities madnesses on the one side and of Gods wisedome goodnesse iustice and mercy on the other side if that iudicious and gracious reuiew be giuen him For many liue in darkenesse and die in darkenesse without obseruation of Gods workes like beasts This of the difficultie of wisedome in respect of the obiect of good which is of God Verse 25. I applied mine heart to know and to search and to seeke out wisedome and the reason of things and to know the wickednesse of folly euen of foolishnesse and madnesse HEre he beginneth to declare the difficultie of wisedome in finding out and comprehending the deprauation malice and corruption of mans nature which is infinite for as he gaue his heart to know to trace out or see into and to finde out wisedome and the reason of things by the discourse of wisedome so also he laboured as diligently to know the wickednesse of folly or depraued wisedome of the vngodly that feared not God and the fortuous peruersenesse of reasonlesse mad ones that are carried like beasts after their lusts their naturall light of vnderstanding and reason being extinguished Verse 26. And I finde more bitter then death the woman whose heart is snares and nets and her hands as bands Who so pleaseth God shall escape from her but the sinner shall be taken by her AN explication of the infinitenesse of this wickednesse and folly by an example of speciall obseruation of one kinde of folly to wit of the harlot And I finde The harlots diuellish subtilties he illustrateth First by a comparison of the Lesse to the Greater more bitter then death Death is terrible and the paines of death are grieuous Yea all creatures abhorre death as an enemie to nature and a most grieuous euill because it is a deuourer and a destroyer But this is a small thing in comparison of the sorrowes calamities and miserable destruction that the flickering harlot bringeth a man vnto For she is Vorago the death and destruction both of body and soule goods and good name So that shee
in the graue whither thou goest A Fourth particular of reioycing is sedulitie or diligence in a mans vocation both in the workes of our Christian calling and of our particular calling Whatsoeuer thine hand findeth to do c. God hath giuen a gift or talent to euery man to be exercised therein God layeth some work or businesse before euery one worke is prouided for him against his comming into the world Ars long a vita breuis Skill knowledge or art is long or difficult businesse is great but life is short and sickly time hasteth and is irreuocable Therefore performe thy dutie towards God towards thy neighbours towards thy selfe without delay while time and opportunitie lasteth for God hath appointed a conuenient season for euery thing euen the least thing Thou hast the gift the worke the time the opportunitie and season from him obserue and do thereafter Then shall euery thing go well with thee thou shalt preuent manifold crosses and hinderances thou shalt haue a quiet and peaceable conscience and auoide this vanitie euen the penaltie of idlenesse which is pouertie and sorrow and many euills For whereinsoeuer we sinne therein shall we be punished That is Gods vnchangeable decree Therefore sayth Salomon the strong man attayneth to riches and so to what comforts riches may bring Surely whatsoeuer befalleth a man if it be not through his owne idlenesse and follie it is not grieuous but he taketh it as from the hand of God and is well contented being for his good some way and for Gods glory as the example of Iob testifieth Doubtlesse this was a great comfort to Iob in his extreamitie euen the conscience of his innocencie sinceritie and godly indeuors at all times This sustained him against the temptations of Satan of his kinsfolkes and his wife for at this time he was throughly tried his comfort was onely in God and his good conscience For there is no worke nor deuice c. A confirmation The time of working is in this life it ceaseth in the graue Heere may a man reioyce in his worke but when the night cometh a man leaueth working and receiueth his wages no man shall be benefited by thy workes wisedome skill or counsell when thou art dead neyther canst thou praise God nor glorifie him in the graue For here is the time of vsing and bestowing those gifts that God hath giuen for his glorie in this life The soule must be rewarded according to her workes done in the body and by the body but when the body is dead the soule can worke no more for a reward For her instrument wherewith she worketh is taken away for euer If the soule glorifie not God with the body and bodily things heare this yee Church-robbers Bels Iezebelsâ— iâ— shall neuer glorifie him in heauens but descend to him that is Lord of the flesh and death For the prophane and vncleane can haue no fellowship with the Saints in glorie because they are no members of Christ his mysticall body they are in their menstruous cloth in their bloud Ezeoh 16. Verse 11. I returned and sawe vnder the Sunne that the race is not to the swift nor the battell to the strong neither yet bread to the wise nor yet riches to men of vnderstanding nor yet fauour to men of skill but time and chance happeneth to them all THE second example of induction of the euent of the deedes and indeuours of men euincing that nothing is in our power but all is in the hand of God Verse 11. 1â— I returned whereas I said before that sedulitie and diligence is a meanes to auoyde or mitigate many vanities and euills whereby to obtaine some contentation of minde in this vaine life it is not so to be vnderstood as that a man can by his owne indeuour obtaine it neyther yet is hee to place any confidence in his gift or diligence for they shall be either fruitfull or fruitlesse to him as pleaseth God For this is certaine that there is no certainetie in any thing that man might feare God and onely depend on him and know that whatsoeuer he is or hath it is Gods and in Gods disposing to his owne glorie who will do with his vessells what pleaseth him he formeth thee and vseth thee in his wisedome according to his owne will but the vaine imaginations of man are infinite I returned and saw vnder the Sunne A confirmation of that which followeth by the testimony of his owne obseruation That the race is not to the swift c. This haue I considered that the vse of those faculties of body and minde which God hath bestowed on man eyther in his birth or by his industry is not in mans power For the race is not to the swift nor battell to the strong Againe if a man being indued with these faculties doth also vse them and vse them well yet the profite and fruit thereof is not in the power of him that vseth them rightly For doe we not see that bread is sometimes wanting to the wise money meate drinke and apparrell to the learned wealth to the prudent and men of vnderstanding fauour and grace to men of learning and skill Therfore both the facultie and gift it selfe the exercise of the gift and the benefit of the exercise is to be referred to God who is the author and disposer of all gifts and euents Surely this seemeth to be a great vanitie and grieuous to carnall reason that the swift should loose the benefit of the race and another that sitteth still receiue it that the strong man should loose the reward of the battel and the wise man who procureth much good vnto others should want necessary foode and payment that the prudent and man of counsell by whom publique and priuate states are settled vpheld and maintained should want riches and that men of skill should want good will and fauour Againe the swiftest man sometimes in running looseth the race the strong armie looseth the battell So Abraham with his three hundred seruants put foure Kings to flight Genes 14. Gedeon with the found of Trumpets murdered the hoste of the Madianites Iudges 7. Dauid slew the Grant Goliah 1. King 17. Leonidas with sixe hundred men massacred fiue hundred thousand of Xerxes hoste Tomyris Queene of Scythia deuouted vp the whole hoste of Cyrus whose force Babylon could not resist So Iudas Maccabeus cut downe his strong enemies on euery side What should I speake of the Prophets of Christ and the Apostles the lights and life of the world What was the reward of their wisedome their gifts and labours And why Because dogges must haue meate howsoeuer gluttons must surcharge their stomacks whores must â—ide in coaches and fare deliciously and goe sumptuously scuballs that doe nothing but deuise how to grace a lustfull corps are thought worthy of any thing of all they haue be it neuer so much But Christ in his Ministers as he was in his owne person must be exposed to derision and
of Gods appointment to tempt God If the Angels haue charge ouer thee cast thy selfe downe headlong When we doe without warrant or command we put our selues out of the Angels charge for they are faithfull attendants on God wholly depending on his will not on our disobedience and rebellion To proceed the foole hath not wit but will he will not be perswaded nor disswaded by sound reason but what he willeth he hopeth and what he hopeth shall not be to him impossible for he maketh all things chance and lucke And so deriding wisedome he dependeth on fortune Whereas fortune is nothing but our ignorance and improuidence The more wisedome and prouidence the lesse fortune but fooles terme those things the fortunes of the wise which they by wisedome foresaw and by counsell and right meanes brought to passe So the foole is wise but for ill lucks and ill haps which he saith none can be against Who then shall perswade him that he is a foole who shall disswade him from his folly For a foole hath examples pro contra for his owne lusts but the intendment and circumstances he regardeth not the differences and conueniences he discerneth not If his contrary and biasse courses produce not such effects as he seeth in the world then it is ill lucke but whether himselfe be a wise man or a foole that he discerneth not whether his lust and desires be opposite to Gods prouidence or no he knoweth no more then a beast but some haue hap and some sticke in the gap and giue a man lucke and cast him into the Sea The foole is so hopefull and chancefull that he careth not much what he saith how hee speaketh to whom hee speaketh when he speaketh or doth any thing How spake such a one How did such a one Why might not I say this or doe that so Esopes Asse immitated the Dogge fawning and leaping on his maister what can come on it It is as it is taken as it falleth out who can tell vntill hee trie What knew I whether this or that would haue followed who can tell any thing must not all be as God will The foole indeede stands all vpon trialls according to his lust but what the reuealed will and commandement of God is he regardeth not he is an enemy to that knowledge But the wise knoweth that there is a conuenient season and due time for all things in the appoynted time of God that euery season and euery conditure or condition of time produceth his owne words and deedes silence or surceasing But the foole obserueth nothing hee will say as others say I haue sayd and doe as others haue doone That which in it owne time is wisely spoken or done is at an other time flat follie and iniquitie So the foole in his best moode neyther imagineth well nor speaketh well nor doth any thing well For the good that is past he cannot apply well to the present For Nabal is his name and follie is with him Verse 15. The labour of the foolish wearieth euery one of them because he knoweth not how to goe to the Citie THirdly the foole will neuer be wise nor giue ouer his follie He is so proudly conceited of himselfe and so wilfull but wearieth himselfe in his crooked and disordered wayes and is wearied with the euils that his follies haue intangled him in He is full of troubles for as he wanteth wisedome and the feare of God so hee medleth in many matters that are aboue his reach whereof he knoweth neither beginning nor ending Why is the foole wearied in his manifold crooked and presumptuous businesses Because he knoweth not to goe to the Citie The plaine tract and euen path of wisedome the Kings high way the royall commandement Iam. 2. 8. he knoweth not being like to a blinde man or staggering drunkard that can not keepe the high way that leadeth directly to the City but wandereth in crooked and turning by lanes backward and forward to and fro being wearied with these his owne waies when he hath forsaken the right way as the men of Sodome were with seeking for Lots doore fooles are full of wit as they thinke and so full of businesse VVhat is meant by the wearinesse of fooles they themselues doe interpret Wised 4. 5 6 7 8. Wee haue wearied our selues in the way of wickednesse and destruction and we haue gone through dangerous wayes by wayes but we haue not knowne the way of the Lord that leades to the Citie What hath pride profited vs and pompe of riches brought vs These fooles loued wearinesse and wearinesse was their portion They loued to weary themselues and others also and they were and shall be filled with the fruit of their owne wayes Verse 16. Woe to thee O Land when thy King is a child and thy Princes eate in the morning A Reitteration or renewing of the former complaint vers 5 6. 7. shewing foorth the common discontent and griefe of the querulo us multitude who being impatient of afflictions which God hath laid vpon man siâ—ce the Fall but yet extenuateth the same in mercie or augmenteth the same in iustice accordingly as we obey or disobey him who being I say impatient and eagerly and erroneously pursuing a worldly felicition and ioyfull contentment murmure against Princes as causes of their afflictions or hinderers of their conceited phantasticall happinesse VVhereas they themselues are a wearinesse to princes and â—o themselues so euery contentious foole and wilfull foole curseth Lawyers and wisheth that there were none when his money is spent and his wicked will lost The Iewes expected such a kinde of Messias or Redeemer that should free them from the bondage of the Romans and vexations of their enemies amongst whom they had beene dispersed many yeares and therefore they followed Christ in such troupes and multitudes and many offered themselues to be his disciples in such worldly respects ayming at the aduauncement of their persons and estates in the world and the disciples being yet weake and rude hoped as much but Iudas especially therefore when both he and the people saw that their expectation should be frustrate as himselfe by many parables and plaine speeches reclaimed them from such vanitie hee betrayed him and they crucified him For they were afraid lest they should not onely haue no profite by him which they looked for but also by his meanes procure the displeasure of the Romans and so lose that small freedome which they had VVherein we may learne what the spirits of the vnsanctified common people are in such complaints and of those chiefly that talke so much of the goodnesse of the olde world They falsly imagine that the Pope much eased them of the burthen of Princes and Nobles whereas they were both body and soule the Popes and the Diuels vassalls excepting the Elect. And that is a thing which the naturall man who is filius gehennae desireth To conclude it is rebellion not religion They would faine enioy a carnall
not beare for a seruant when he reigneth and a foole when he is filled with meate an odious or froward woman when she is married and an handmaid when she is beire to her mistresse that is her maisters wife And curse not the rich in thy bed-chamber The second part of the Admonition answerable to the second part of the complaint By rich are meant Nobles and higher powers Speake not euill of the King and his peeres otherwise then their dignity requireth For they represent the person of the King as he doth of God and their authority is his authority and power Therefore speake no euill of them neither in publicke nor in priuate not in the hearing of thy best friend nor in thine owne hearing alone as the manner of some is to talke to themselues vse not that For as they that talke in a dreame know it not so if thou beest talkatiue in thy bed-chamber of such things it will out in another place ere thou be aware And out of the aboundance of the heart the mouth speaketh For a bird of the aire shall carry the voice A reason inforcing the admonition It shall not be kept secret but reuealed or thou shalt be punished as if it were reuealed Briefly thou shalt surely be punished This certaintie of punishment is confirmed by the possibility of an impossibility in nature to take away all manner of obiections How shall my thought and priuate or solitary speech be known none hearing of it If it cannot otherwise be knowne then the bird that flyeth ouer thy head or is wandring aboue in the aire shall perceiue thy thought and heare thy voice and relate the same to the King so shalt thou be punished And if the King of Kings shall punish thee who knoweth the secrets of thine heart it is all one as if thy words were brought to the kings eare And that which hath wings shall tell the matter An amplification of the reason by a commemoration to inculcate the same more deeply into the heart The bird shall speedily carry it the Poste shall not ride on horsebacke but be caried on wings Thou shalt not onely certainly but speedily be punished Wilfull murder and treason will out For euery man is the image of God and the King is next to him his surrogate CHAPTER XI Verse 1. Cast thy bread vpon the waters for thou shalt finde it after many dayes THis Chapter setteth down a soueraigne remedy against the vanities Chap 9. that seeme to carnall reason to be in the diuine administration of the world to arme the soule against despaire distrust in Gods prouidence carnall securitie d ssolute and carelesse liuing Epicurisme to take away the offence of the weake who hearing that all things are caried hand ouer head in the gouernment of the world may begin to be weary of well doing and to giue themselues ouer to carnalitie Whereas contrarily letting alone things that are aboue our reach we must lay hold on the commandement that is before vs in our eyes and eares and be more carefull and diligent working out our reward with feare and trembling with all confidence in Gods prouidence and promises howsoeuer things be caried and ruled aboue and against mans reason It is enough for the seruant to do his maisters will And also to learne to vnderstand and know the secret wayes of God out of his word in all these things which the blinde world confound and terme chance and fortune As before he hath diuers times taught that the good of worldly things consisted in the bodily vse thereof the sustenance or comfortable maintenance of the body so now he farther teacheth the spirituall vse thereof or good of the soule which consisteth in the exercise of saith and charitie therewith For in doing good and communicating to others that need our helpe we make our loue to God and faith in Gods promises more certaine to our selues In these times many search into the secret counsell of God for their assurance and are much perplexed about predestination but in the meane time are full of pride and couetousnesse and worldly pompe which in baptisme they haue promised to forsake Their spirit is full of guile If they could by deep search know their election they would assuredly beleeue in him and confidently rely on him and cheere their flesh in these transitory dayes If they can attaine to this assurance but some doubt still perplexeth them they will yet be sure of one thing to liue in pride pompe pleasure here on earth So that whether they be sure they will liue in pride and pleasure or not sure they will liue in pride and pleasure Whatsoeuer else they can attaine to be sure of this in the meane time they will be sure of But whiles they follow the pride pompe couetousnes ease and pleasures of the world as many doe they shall be alwayes in perplexitie as many are Shew me thy faith by thy workes of loue or charitie sayth Saint Iames to such like Christians in his dayes and I will shew thee my faith by my workes so shall we not deceiue our selues nor be deceiued one of another Men imagine many things and talke of many things but the worke done sheweth the resolution of the spirit The whole course or frame of life is the spirit The condition of life sheweth infallibly the conditure of the spirit Simulations and dissimulations are but friuolous couerings Summer will shew it selfe to be Summer whatsoeuer the weather be so will Winter shew it selfe let the weather be as faire as it will be An hypocrite will shew himselfe do what he can to the contrary and he that truly feareth God cannot be hid with infirmities or slanders The thick clouds cannot turne day into night nor the brightest Moone night into day He that is dead to the world and to the lusts thereof and beleeueth in God is mercifull and liberall but faithlesse worldlings will needs breake into Paradise againe without Christ which Solomon in this book reclaimeth them from The diuell and the flesh are their deceiuers and helpers and so their whole life is nothing but a Gigantomachie the Giants battell against God his word his Ministers his people They liue like pompous and proud beasts and die like filthy beasts their glory is to their shame that minde earthly things To conclude this Chapter hath two parts first a Catascue instruction or confirmation to vers 7. Secondly an Anascuè destruction or refutation from thence to the end Concerning the first it is an instruction or remedy propounded by way of exhortation This remedy is liberality or bountifulnesse grounded on faith and confidence in God alone and contrary to humane reason If wee doe good to others God cannot do ill to vs and if we beleeue in him his promises cannot faile But why doth Solomon here aboue all other vertues bring this for a speciall antidote against the former vanities and miseries of this life Go aske Saint Paul why he so
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
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
the fountaine or the wheele broken at the Cisterne BY siluer coard is meant the marrow in the backe which is inclosed in a bright smoothe skinne like to siluer it is more properly called of the Arabians the Nuche of the backe whereof this word Eunuch is compounded For marrow is but the superfluity of nutriment arising from the bloud for the moistening and nourishment of the bones But the Nuche is of the nature of the braine engendred of seede created for sence and motion to wit to procreate the sinewes For from the braine and the Nuche proceed diuers combinations or couples of sinewes seruing for the sences as hearing seeing feeling and motion of the members For many sinewes are deriued thirty couples as the Anitomists write are sprung of this cord and deriued from the knuckles or turning-joynts of the chine or backe bone into all the body seruing for bodily motion from which againe small haires or threeds like those of the rootes of trees and leaues are dispersed When this cord is loosed the backe bendeth motion is slowe and feeling faileth Or the golden bowle be broken This golden bowle is the thinne membrane or sinewie skinne of yellow colour called Pia mater compassing the braine like a swathing cloth or inner thinde of a tree and entring within the diuers infoldings of the braine and as it were cloathing the sides of the three ventricles or hollowes wherein the imagination reason memory are formed It serues not only to inuolue and keep the braine whole and solide in his place as the shel or skin next the shell doth the egges but also to containe to gather together and sustaine the veins and arteries which are deriued from thence like small ramified channells or pipes or like a net All the braine within and without is enwrapped and incompassed with this veiny and arteriall or sinewy net The veines feede and nourish the braine with bloud the arteries bring heate and spirit to it from the heart to giue the sence of feeling vnto it For though it impart sence to all other parts yet it hath none of it selfe namely the narrowie white substance but conuerteth or digesteth the vitall spirits of the heart attracted by this sinewie pia mater or golden bowle into animall or sensible spirits In like case the sperme hath foture and sustenance in the matriâ—e by and from the chorion or secundine Or the pitcher be broken at the fountaine By the pitcher he meaneth the veines by the fountaine the liuer For the liuer is the shop of bloud conuerting the white chile which commeth of the meate digested in the stomacke into bloud The substance thereof is red and like clottered or curded bloud assimulating the chile to the qualitie of it selfe In the neather hollow part thereof is the portall veine called the great carrying veine which hath many branches venae mesaraicae like the small and threddie rootes of a tree by which the chile or iuyce of meaâ— concocted in the stomach is transported froÌ„ the stomach to the liuer And the portal vein hath issuing from it many small veines like a net throughout the whole body of the liuer that the chile being distributed into small parcels might be more perfectly concocted and conuerted into bloud And the bloud is ingendered and purified in the middle of the liuer which containeth the masse of the foure humours Now it being here purified and boyled the more heauie superfluitie which is seculent or dreggie settleth to the bottome and is carried by a veine into the spleene It is the earthly sowre or tart part of the chile and is called blacke choler or melancholy Againe the lighter superfluitie boyleth vpward which is the fiery bitter or sharpe part of the chile called yellow choler which is caried by a veine into the gall Vnderstand by melancholy and yellow choler not the purest thereof which is mixed with the bloud but the separate superfluitie or impuritie thereof Thirdly the waterish superfluitie is caried to the kidneys and passages of the vrine In the convexitie or vpper bowing part of the liuer is the hollow veine or bloudgate whose branches receiue the bloud purified in the middle of the liuer from the branches of the portall-veine From the bloudgate are innumerable veines ramified throughout all the body For as the bulke of a tree receiuing sap from the roote as that againe doth from the small spires is ramified into all the branches so doth the hollow veine being the greatest in all the body vehiculum alimenti distribute the bloud throughout the body by his other veines and first into the right ventricle of the heart to receiue his vital heate for the nutrition of the whole body Or the wheele be broken at the cisterre By wheele is meant the head by cisterne the heart from whence the vitall spirits are conueyed to the braine and there conuerted into animall to giue sence and motion to the body When the braine is weake the sinewes loosed and the head hanging downe the wheele beginneth to breake Verse 7. Then shall the dust returne to the earth as it was and the spirit shall returne to God who gaue it AS before he hath shewed the vnaptnesse and disabilitie of old age to performe such seruice as the Lord requireh to be performed of man hauing liuelily depainted it sorth before his eyes to the end that euery one may be stirred vp in youth and middle age to doe good workes euen with all diligence to practise the duties of pietie and charitie so here he putteth them in minde also of death and their account that they must make before their Iudge And the dust returne to the earth as it was By dust he meaneth the corpse made of the dust by a metonymie of the matter By earth he meaneth the elements whereof the body is compounded As the body was created of the earth so shall it returne thither againe euen into the first and simplest matter And the spirit shall returne to God that gaue it By spirit he meaneth the soule which is compared to winde or aire as the body is to dust or earth Because winde or aire being an inuisible substance is the fittest thing in nature to vnderstand the nature of the soule by For whiles we are in the flesh we vnderstand and conceiue of inuisible spiritual eternall things humano more by the phantasie per similitudines locos as Tully saith and that either affirmatiuely or negatilely To God that gaue it Hee doth not here define whither the spirit shall go but to whom namely to his Iudge who shall require a iust account of all the workes done in the flesh good or euill and shall accordingly giue sentence vpon it 2. Cor. 5. 10. Verse 8. Vanitie of vanities saith the Preacher all is vanitie A Conclusion which is twofold particular of this treatise of mortification to the 13. verse Generall of all Christian doctrine from thence to the end Vanitie of vanities He concludeth