the more cost the greater infamy the higher rise the greater fall The builders of the tower of Babel intended to make themselues famous in the earth but the euent was their labor for their trauell and the iudgement of God vpon their pride It became a bable good for naught but to proclaime their folly to all ages of the world The deuill and the Pharises thought that all was firme and sure to them and theirs when they had crucified Christ and in his ignominious death had exposed his name doctrine and all that beleeued in him to shame and perpetuall contempt But the euent was the downe-fall of Satans kingdome and the shame and confusion of them and their children as it is in the parable of the vineyard They that beleeue in him shall neuer be confounded nor ashamed Much a doe a long time also hath there been about the building and establishing of the Romish Synagogue and deifying the great Gull but confusion and shame shall be the euent The rich man Luk. 12. prouided and laid vp great store of wealth for his case and ioy in his old age but when he begins to say Now soule cast off all care take thine ease eate drinke and be merry the euent was quite contrary for his goods pressed downe his soule to hell Finally to how many and most lamentable miseries may a man and his family be exposed by reason of his abundance wherein soeuer it consisteth all ages affoord innumerable examples Neither doe these euils befall the wicked onely the euent of whose vnlawfull-gotten-goods Solomon here alonely aimeth not at but euen the good also as the example of Naboth and of innumerable in our experience may testifie Sinne is the cause or ground of all euils Pride was the cause of Hamans fall and sinne was the ground of Iobs misery and Naboths death To conclude this is a vanity and a grieuous euill belonging to worldly goods whosoeuer getteth them or keepeth them namely oft-times to occasion his ruine This generalitie doth Solomon principally intend Verse 14. But these riches perish by euill trauell and he begetteth a sonne and there is nothing in his hand AN amplification of their vnprofitablenesse by their instability and vncertainty They are a slippery possession like an Eele in a mans hand or a bird that hath ill-will to tarry there for as soone as the hand â—lacketh she is flowne so riches take them the wings of an Eagle and flie vp suddenly into heauen they writhle out of the hand and lush into the deepe and that when a man seeth and looketh on But these riches perish by an euill trauell This word But seemeth to imply a prolepsis thus Wealth indeed sometimes doth occasion a mans ruine as Abraham trauelling into Egypt feared that the beauty of his wife should be an occasion of his destruction Gen. 20. 11. So Iacob feared that his posterity should occasion euill to him from Laban and his sonnes but that is seldome Ans Be it so that a man perish not by those riches yet these euen these riches hagnasher haâ—ica that a man hath so laboriously gotten and carefully kept and still diligently increaseth shal perish in his hands as though they must either kill or be killed and that either by casualties to which they lye open as well as himselfe doth or else by his owne folly and improuidence For there is a way which a man in wisedome taketh whereby all things succeed according to his minde Againe there is a way which a man taketh for the best and likeliest but it is filled with crosse and losse euery one falling in the necke of other both causally and occasionally which thing oft times bringeth a sudden dissolution of the greatest and most setled estate For in this case a man is in a maze and knoweth not which way to turne him For if he take this way a Lyon shall teare him if he leape ouer the hedge a Serpent shall bite him if he turne another way hee shall fall among theeues Whether he trauaile or trafficke by Sea or Land it is an euill trauaile What can a man doe when the Army of God encountereth him or with-draw as I may say their fortunate aspect from him when nothing thriueth with him but is like the panting Bird or writhling Eele in his hand And he begetteth a sonne and there is nothing found in his hand An amplification of his calamity by the extent which is the pouerty of his posterity also It is not onely a griefe to him to be depriued of his goods for himselfe but that his children also for whom he so carefully trauelled and are as deare vnto him as vnto himselfe should be left destitute and helpelesse And withall the griefe of their Fathers fall extendeth to them to adde affliction to the sorrowfull besides the hopes of their possibilitie which are now become frustrate To be depriued of that which a man was borne to as we say is a perpetuall sorrow and causeth many a deepe sigh Verse 15. As he came forth of his mothers wombe naked shall he returne to goe as he came and shall take nothing of his labour which he may carry away in his hand AN amplification of the vnprofitablenesse of riches by their common adiunct They are bodily temporary momentany Man is euerlasting in his better part whereof he is denominated a man But riches serue onely for the time of this our life There is no strength in them to free a man from death but they leaue him in the iawes of death They serue onely for his expence by the way till he come to the place of his accompt and his iudgement vpon his accompt Riches are like an Harlot which hauing intangled a man with the loue of her maketh a shew as though shee would not depatt from him but when he is arrested by the Sergeant for debt shee vtterly forsaketh him and followeth other customers whom shee mocketh in like sort The rich man can carry away nothing in his hand of all his labour to affoord any helpe or comfort to him after death Diues Luke 16. doth witnesse this who of all his earthly abundance could not enioy so much as a droppe of water to coole his tongue The rich mans departure out of the World is illustrated by a comparison of his comming into the World As he came naked so shall he returne It will be said That is the common condition of euery man and no more griefe to the rich then to the poore Ans It is indeed the common condition of all men but yet a misery peculiar to the rich For he hath onely laboured for riches he hath put his confidence in his riches his ioy delight comfort was all in his riches he knew none other God but his Idoll Now as it is the torment of hell to be quite separated from the presence and protection of God from the company of his Angels and Saints so is it the greatest misery of the rich
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
euill or vanitie of tyrants Whereas in their life time they would be as gods they died like men and were soone forgotten as beasts As soone as they were put into the graue so soone were they put out of minde and memorie They were not worthy to be thought on nor spoken of but their names rather to be clipt and curtalled as Ieconiahs Ier. 22. 24. or cast into the ground to rot and consume with their corpses and to be made documents to the liuing to their euerlasting shame and contempt As Princes are the most eminent and excellent in their kinde I meane of mankinde so in their degenerating are they most vile and as salt hauing lost the sauour most vaine and miserable For the earthly felicitie and glory of a Prince is his honour which being turned into shame is the greatest miserie Vertuous Princes shine as starres in the world their names are alwaies fresh in memorie their names are honoured and reuerenced in the hearts of men as though they were yet liuing and their workes here done in the flesh increase still to the glory of God in the world Their influence hath a perpetuall liuely operation For their worthy acts their counsels wise sentences are rules of instructions and direction to all ages and peoples But it is quite contrary with wicked Princes Therefore in life in death after death are they most vaine and miserable Verse 11. Because sentence against an euill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe euill A Conclusion of these vanities containing a most heauy sentence or iudgement wherein First he declareth the cause of wicked mens boldnesse in sinne in this verse Secondly he propoundeth the iudgement it selfe in the two next verses This verse is an exposition of the reason or cause why that men both Prince and people are so bold and fearelesse in wickednesse Their heart is fully set in them to doe euill They are fully bent on mischiefe and will presumptuously doe it why Because God doth not presently powre downe the fiercenesse of his wrath vpon them If God should presently send his hangman the Deuill to plucke the thiefe by the throat and flye away to hell with him hee would be afraid to steale If he should send his executioner to plucke out the tongue of the swearer blasphemer and scorner of his word and so carrie him to hell in the sight of all men tearing out his bowels and sprinkling his bloud in the ayre he would be afraid to open his mouth leâ—t he should offend Some sinners of all sorts God hath and doth strike suddenly as Senacherib Antiochus the Sodomites c. to be insamples to the liuing But so long as a sinner hath escaped once twice c. and that he seeth others to liue long and die in sinne without punishment or extraordinary vengeance he is emboldened and hopeth the best thinking that God hath forgotten or seeth not or that his sinnes are not so great or that God will not punish him And thus abusing the patience and long-suffering of God he continueth hardeneth himselfe in sinne without remorse And so will by no meanes be brought to confesse and acknowledge his errours But if he doe it yet will he not amend his wayes but hoping of pardon rather adde drunkennesse to thirst Verse 12. Though a sinner doe euill an hundred times and his dayes be prolonged yet surely I know that it shall be well with them that feare God which feare before him Verse 13. But it shall not be well with the wicked neither shall he prolong his dayes which are as a shadow because he feareth not before God AN exposition of the iudgement it selfe in these two verses which standeth of a denunciation of punishment on the sinner and a pronunciation of deliuerance and blessing on the good Concerning the former First it is illustrated by an argument of the diuerse which is figured by a prolepsis whereof the obiection is the imagination of the presumptuous sinner as before The answer is expressed here Though a sinner doth euill continually figured by a synecdoche of the speciall to wit a finite number put for an infinite an hundred times amplified by a comparison of the lesse to argue the greater and his dayes be prolonged in euill meaning many yeeres figured by a Climax or gradation thus Though a sinner doth euill and not onely so but continually and not onely continually but long time doth euill that liueth extraordinarily long to doe euill yet shall he be punished figured by an hyperbole to wit a meiôsis or liptote yet shall it not be well with the sinner illustrated by a commoration the wicked neither shall he prolong his dayes illustrated by a similitude of a shadow as Iob 8. 10. 11. 12. 13. 14. 15. Secondly this denunciation is explicated by the cause thereof Because he feareth not before God The contrary is vnderstood by anantapodosis but in hypocrisie before men or for feare of the Sword Concerning the later part to wit the pronunciation of deliuerance and blessing of the good But it shall bee well with the good First confirmed by the testimony of his owne knowledge I know which is further confirmed by the certainty and infallibility thereof Surely Which is spoken in opposition to the vaine imaginations of dreaming sinners or slumberers in the verse afore-going who imagine that they are good in doing euill and in doing euill hope well Secondly by the cause That feare God Which is illustrated by a distinction or difference of feare that feare before him To wit not in shew but in truth and deede behauing themselues alwayes godlily and reuerently as in his presence The wicked haue a seruile feare which causeth them to runne out of his presence as Adam did and they labour to expell that feare also to liue securely in sinne but by the preaching of the Law it is maintained to bridle and compell them by outward force of the ciuill sword Thus farre of vanity increased by the instability and variablenesse of humane things in regard of ciuill gouernement Verse 14. There is a vanity which is done vpon the earth that there be iust men vnto whom it happeneth according to the worke of the wicked againe there be wicked men to whom it happeneth according to the worke of the righteous I said that this also is vanity HEre Solomon beginneth to declare how vanity is increased by the vncertainty and variablenesse of the diuine administration of all things as they appeare to carnall reason or worldly wisedome which cannot comprehend the secrets of Gods infinite wisedome in the gouernment and disposition of all things For those things are in measure reuealed onely to Gods secret ones They that feare him and keepe his Commandements as Dauid saith are wiser then the experienst aged and worldly teachers But Solomon speaketh here of the vanities of all worldly things in state of corruption both within man and
a man looke into the spirits of men in their dealings and dissemblings hee shall not onely see a forrest of beasts and serpents but an hell of wickednesse and miseries All is selfe-loue and hatred hence commeth such feare and snatching For otherwise men would not so much care in whose possession the goods of the world were seeing the reasonable wise liberall louing and right dispensation thereof according to the law of nature and of Christ Thus it was for a little while Acts 4. 34. 35. but that festiuall day lasted not long nay rather it lasteth still among the faithfull to the worlds end But that is another argument Here wee speake of the condition of the darke and euill world and the imaginarie deceitfull good thereof without Christ To conclude Hee that looketh on the frailty of man and all the creatures with him the interchangeable course of all things and states and considereth the depth of causes and reason of things shall be forced to seeke for felicitie durable rest or happy contentment somewhere else than in the confused disordered transitory World For all is vanitie nothing to none end like the actions of a foole and talke of a man in his dreame This secret God reuealeth to his secret ones As for the men of the world they will be wise great glorious and doe great matters they heare they see they listen they study and striue imagining that by a further and deeper reach they shall finde good For they are wilde asses colts As the Spartanes indigitating or deifying Alexander at his command contrary to their owne liking wrote Because Alexander will be a god let him be a god So I write Because these will be wise will be great will be glorious will be what they will be then let them be so But Alexander dyed like a man in the flower of his age euen so there is more hope of a foole than of one of these wise mad ones To conclude As the soule of man working especially by the organs of eye and eare cannot finde perfect contentation in things and times absent neither euer shall it doe in time to come for all things past and to come are the same in their kindes as the seasons of the yeere are the same for euer So that there is no possibility that the soule should be satisfied and filled with good in worldly things through the ministery of the chiefest senses but rather with irkesomnesse wearinesse and loathsomnesse Verse 9. The thing that hath beene it is that which shall be and that which is done is that which shall be done and there is no new thing vnder the Sunne AN amplification of the Argument or former Induction figured by a Prolepsis or preuention of an Obiection secretly framed in the foolish heart which is a wild roauing groundlesse imagination or euill suggestion of a possibilitie to obtaine a durable felicitie or happy rest in a full firme and solid state It is mans ignorance and presumption to striue for that which neuer any yet had and to doe that which neuer was done before Hee is all for nouelties and wonders To be the onely one is euery mans desire and to this point doe all his soaring thoughts aspire Euery man will needs try his wit and strength in finding out the means to this worldly blisse that none euer yet felt himselfe entirely to enioy Such courses hee deuiseth to take so farre to trauaile such curious inuentions to finde out as neuer yet any did Euery man in his kinde and wayes striueth as it were to finde out the stone that shall turne iron into gold till all his wit and siluer be spent and at the last hee bringeth forth winde It was but the crackling of thornes vnder a pot Parturiunt montes exit ridiculus Mus. With these mountanous imaginations and windie thoughts Solomon here meeteth The thing that hath beene is that which shall be c. Both the things that haue beene and the deedes that haue beene done are euen the same that now are and are done and so shall be hereafter And there is no new thing vnder the Sunne An amplification by the contrary denyed to take away doubting and to inculcate the certaine truth thereof Vnder the Sunne That is worldly or humaine things or deeds There is a circular reuolution of all things counsels deeds euents as well as of the spheres of heauen windes and riuers There is a rising falling ascending descending appearance disparence of all things Let the profoundest speculatist or curious practitioner turne the edge of his wit which way he will to finde out some new thing the like whereof was neuer yet knowne nor heard yet sure it is the same things haue beene and the same deedes were done of old and they are nothing but the circular reuolutions of the former The heart of man is the same that it hath beene of old and produceth such effects good or euill it cannot alter it owne kinde but is wheeled about in it owne sphere Some haue sought for a felicity in the studies of Wisdome some in riches and sensuall pleasures some in Honour pompe and magnificence but no man euer yet found contentment in his present estate without mixture of griefe griefe accompanying it or sorrow following him hard at heeles Many haue thought and thinke others happy but none euer yet found himselfe happy Suos quisque patimur manes If none euer yet reaped profit of his endeauours and labours neither then shall euer any doe it now or hereafter Euery man complayneth of the present state of the world and saith it was neuer so bad but it is not worse nor yet better then it hath beene neither shall it be otherwise The same complaints and discontent hath beene and shall be in all generations If a man liue neuer so long hee shall neither see nor heare other things then heretofore haue beene neither is it in his power to alter or mend any thing for the world is nothing but an alteration of alterations in it selfe A man hath no more command of it than the Sea men hath of the windes Some violent and hautie spirits haue striuen forcibly for the full fruition of an earthly happinesse but hauing obtained their desires that seemed so beautifull a farre off they found themselues no whit the better but rather worse yea nearest to miserie whereof they thought to rid themselues for euer Therefore it is better to sit still than to rise and fall to liue in obscuritie than to be a publique spectacle of follie as the most subtile and violent workers of old haue beene and so shall they be still Euery man hath great hopes as of old neither can he be disswaded from this vanity till old age bring him to see by long experience this reuolution of all things and then beginnes he to dispaire and to be weary He is full of teastinesse anger and impatience when he seeth nothing but vanitie follie and madnesse in men It may be
tryed He that inconsiderately and vnlawfully voweth vnder colour of good and good intents prouoketh God to anger and shall not goe vnpunished notwithstanding his outward absolution For vnlesse we dread his Maiesty and seeke to know his will that wee sinne not against him he will not accept our offerings Leuit 5. 6. 10. Our prayers shall be turned into sinne For this is nothing indeed but to make the Ordinance of God an occasion to sinne against God If we sinne vnwillingly and of infirmity we haue Iesus Christ the righteous a propitiation for our sinnes but if for that cause we be carelesse and presumptuous we mocke God and deceiue our selues and there is no truth in vs. For Christ came to redeeme vs from sinne to bind vs vnto God and not to giue liberty to sinne to make lesse conscience thereof but rather more according to the abundance of mercy Wherefore should hee be angry at thy voyce and destroy the worke of thine hands Wherefore shouldst thou prouoke God to anger by words and such words as are in thine owne power For God hath not commanded thee to promise this or that to him So that in not promising thou hast not sinned Why then shouldest thou bring sinne vpon thy soule by promising that which thou oughttest not or canst not performe Surely when thus for want of feare of God thou dishonourest him hee will honour himselfe in thy lust iudgement that others may dread his name Verse 7. For in the multitude of dreames and many words there are also diuers vanities but feare thou God A Reason of the dehortation or admonition For in many words that is to say in rash and inconsiderate promises and excuses accordingly there are diuers follies For God is offended the Messenger of the Lord is grieued at thy follies men are scandalized and thou art punished This he illustrateth by a comparison of dreames which neither are true but the confused disordered fancies of one that slumbereth nor arising from the principles of rest by iudicious discourse but caused by distempered humours neither to any end but to disquiet him that would take his rest Such like are foolish prayers and foolish vowes But feare thou God An exhortatory conclusion of all setting downe the true ground of prayer and vowes which maketh them acceptable to God But feare God The feare of God is the beginning of wisdome Psal 19. 9. The feare of God is cleane a good vnderstanding haue they that doe thereafter If thou fearest God thou wilt wisely promise and diligently performe Feare being grounded on wisedome is here opposed to rash promising and flack performance the effects of folly which testifie the want of feare prophanes whereof this word but is a signe Verse 8. If thou seest oppression of the poore and violent peruerting of iustice and iudgement in a Prouince maruell not at the matter for he that is higher then the highest regardeth and there be higher then they THese words are a confirmation of his former documents or diuine lessons of sacrificing prayer vowes figured by a prolepsis gathered from his former discourse of vanities increased by oppressions Chap. 3. 16. 17. Cap. 41. 2. 3. Obiect It is in vaine for a man to bind himselfe too strictly to religion and religious exercises otherwise then for politicke respects seeing that there is no prouidence of God nor diuine administration os the World as euidently appeareth by the oppressions of the poore and the violent peruerting of iudgement and iustice For it is a maruell indeed and a thing euen contrary to reason that there should be not onely a generall but also a speciall prouidence and gouernment in iudgement and iustice and mercy Ier. 9. 24. and yet to see such oppressions wrongs goe vnpunished vnreformed the poore godly without deliuerer without comforter Ans This argument seemeth good indeede to carnall reason which iudgeth according to outward appearance not according to the secret and good wisedome of God who intendeth the glory of himselfe in all things For so the foolish say Mal. 3. 14. it is in vaine to serue God what profit haue wee by obedience and humiliation of our selues in mourning and fasting And the wicked say Psal 10. 11. God hath forgotten he hideth away his face he will neuer see it So Psal 73. 11. How doth God know Is there knowledge in the most high Dauid was also tempted to this folly Verse 2. My feete were almost gone my steps had wel-nigh slipt For when I saw the wicked in prosperity Verse 4. 5. 6. I said I haue cleansed my heart in vaine and to no purpose washed my hands in innocency Verse 13. Seeing that I am contrarily plagued and chastened continually Verse 14. But Solomon here resolueth this doubt If thou seest such disorder in a Prouince maruell not that it should be so for God that is most high in power and dignity King of Kings and Lord of Lords and Iudge of Iudges knoweth and regardeth yea ordereth all these disordered things according to his wisedome for his glory the punishment of the wicked and good of his seruants And as these earthly Princes and Gouernours are set in high place and are therefore called gods because they are Gods Vicegerents so hath God other Ministers an innumerable company of Angels higher and greater then they by whom he executeth iudgement on tyrants and cruell oppressours in his time as Chap. 3 17. They shall be punished and the godly and poore oppressed shall be deliuered Psal 12 5. For the oppression of the poore for the sighing of the needy now will I arise saith the Lord I will set him in safety from him that would insnare him Verse 9. Moreouer the profit of the earth is for all the King himselfe is serued by the field A Regression to his former discourse of vanities in worldly things This is the fourth example of vanities obserued in outward things to wit of earthly possessions pertaining to the manifold vses of this present life in ciuill state which men get without oppression and wrong by lawfull courses whereby notwithstanding vanity is increased And he maketh his repassage to the demonstration of these vanities by a comparison of worldly goods among themselues Moreouer that is to say now after this digression to vanities in spirituall things to returne againe to these earthly things wherein men bestow so much study and trauell amongst all their manifold studies and practises to satisfie their hearts desires there is nothing more needfull and profitable then tillage For the earth is for all The earth is the wombe whereof all are formed and the breasts or dugges whereof all are fed and preserued The fulnesse of the earth are the creatures thereof and the fulnesse of the creatures the fruits and vertues that are in them to sustaine and maintaine this mortall life The reuenewes of the earth therefore are most necessary and excellent amplified by an argument of the Greater If any
a Citie for the defence thereof Prudence excelleth puissance and counsell valour A weake man that hath light is better then a giant that is blind and a man ouer-commeth the Lyon and the Elephant and taketh the whale For there is a time when the strong is weake and the weake strong and wisedome findeth it out Great buildings are raised by skill or wisedome of that kind not by plaine strength The ship also is guided by wisedome and by wisedome of that kind are the windes and floods made seruiceable Hester by wisedome deliuered the Church of God from their oppressours and brought Haman to the gallowes that he had prepared for Mordecai By the wisedome of Iudeth was Bethulia deliuered and the deuouring hoast of Olofernes disperst and cropt vp with the sword And by wisedome Leonidas king of the Spartanes with sixe hundred men dispersed fiue hundreth thousand of Xerxes hoast So that the strength of his tenne hundred thousands were broken by sixe hundred men and Greece deliuered Iustiâ— lib. 2. Verse 20. For there is not a iust man vpon earth that doth good and sinneth not FOurthly the practise of wisedome standeth in a right consideration of the condition of man since the fall For there is not c. The true and full vnderstanding of this principle giueth great direction to the wise both for the bridling of impatience anger reuenge c. and also for euen and moderate carriage of himselfe among all sorts of men and in euery matter First this is to be laid downe as an infallible ground that no man is perfectly good nor yet can attaine to perfect goodnesse in this vaine life Therefore is euery man full of imperfection and wants whereupon commeth such disorder crossenesse and difficulty of euery matter Euery man then being fraile and sinfull doth often more or lesse depart from this duty partly of ignorance partly of temptation and who is hee that offendeth not in his tongue There be many obstacles to let euill deedes and remorse of conscience setleth the heart before they be acted besides manifold occurrences but the tongue is neere to the heart and as it were the sound of the heart which is conueyed by the ayre of the breath and qualified by the imagination of the minde which followeth either the suggestions of Sathan or the cursed humours in euill I say cursed because the body is a masse of sinne and death by the curse Gen. 3. 17. Well seeing that regeneration is but here begun and not perfected and that all men partly of temptation partly of infirmities are subiect to many falles in deedes and words especially there shall and must be occasions of anger discontent reuenge c. Verse 21. Also take no heed vnto all words that are spoken lest thou heare thy seruant curse thee A Consequent or conclusion of wisedome deducted necessarily from the former ground If all men be subiect to offend often by deede and word then must thou not giue thine heart and memory to all the words that are spoken Let not all crosse speeches angry and idle words settle in thine heart and memory But let them passe away as other vaine sounds doe For he that will examine euery word that men speake sometimes of heat sometimes vnaduisedly c. shall neuer be charitable but alwayes contentious neuer quiet but alwayes grieued and such seedes being receiued into the heart will bring forth no good fruit but corrupt the good seedes of grace and make the ground barren Euill words are the seedes of many euill workes Let the seedes die and much euill shall be auoyded When angry words are past let euill thoughts passe away with them and make them an occasion of firmer friendship reconciliation and charity which was a cause of emnity But let not the euill spirit bring in these thoughts againe at least giue them no entertainement lest the last errour be worse then the first Lest thou heare thy seruant curse thee Asher Lo tishmagn id est when as because thou shalt not or oughtest not to heare thy seruant speaking euill or reprouing thee But in charity forbeare to examine his words and deedes too strictly And then is this conclusion or precept inforced by an argument of the Greater denyed to denie the Lesse n these words If thou oughtest not alway to heare with griefe thy seruant reprouing thee or his angry complaints then much lesse oughtest thou to regard the angry speeches or contumelies of others c. If in wisedome thou must turne away thine eare and winke at many both words and deedes of thy seruant who is maintained of thy Table and purse and oweth duty and reuerence to thee then mayest thou much more passe-by the reproaches and petty abuses of others that liue aequali iure vvith thee that are free as we say vnder God and the King To conclude if a man in charity must beare with the infirmities of his seruant and those that are obliged to him by any bond or duty then must he much more be of charitable behauiour towards all men by suppressing anger impatience reuenge c. Verse 22. For oftentimes also thine owne heart knoweth that thou thy selfe likewise hast cursed others A Confirmation of the former instruction concerning the bridling of anger reuenge c. by the testimony of a mans owne conscience conuincing him by the Law of nature which teacheth euery man to doe to other men as he would be done to As thou wouldest haue them to beare with thine infirmities so beare thou with theirs and make another mans case and state thine owne For oftentimes also thine owne heart knoweth c. Examine thine owne conscience call thy selfe to account and thou shalt find that thou hast often despised and reproached others Therefore heare and beare with patience that other whiles which thou hast imposed on others and hauing a feeling of this frailtie and many more in thy selfe be readier to pardon then to reuenge wrongs in words or deedes And compare not thy common infirmities with other mens personall sinnes nor yet contrarily that thou mayest be an indifferent Iudge betweene thy selfe and others By personall sinne is meant that speciall sinne which euery particular person for his part is most addicted vnto And by speciall is meant a greater degree of this or that sinne in this or that particular man otherwise all sinne is in all men but it is of a seuerall of a differing conditure in seuerall men If thou beest naturally more patient and another cholerick iustifie not thy selfe nor yet condemn him by this comparison For thou shalt finde some vertue in him to match thy patience and some vice in thee to match his choller But if his anger be sanctified or but his infirmitie and thy patience naturall or ciuill he is a man and thou art yet but a beast yet in the flesh and among the fleshly thou hast thy commendation and that is thy portion thy reward Mathew 6. Weigh these things by wisedome and
Kings Law and his word the Kings word as he taketh it into his custody to impose it and to inforce the obedience thereof vnder God vpon all men and to punish vnder God the breakers thereof Est enim medicus reipub Therefore must wee chearefully readily willingly faithfully obey the same as if wee had receiued it immediately from the mouth of God Verse 3. Be not hasty to goe out of his sight stand not in an euill thing for he doth whatsoeuer pleaseth him AN explication or illustration of the former generall instruction by the contrary practise of folly here forbidden Be not hasty to goe out of his sight If any thing displease thee because thou thinkest it not to be agreeable to iustice and right or some way inconuenient or some damage thereof to ensue to thy selfe c. take heede of pride and choler let it not appeare in thy words countenance or gesture which are appearances of a rebellious disposition yea seedes of future rebellion when occasions and further prouocations shall come thereunto shew no token of displeasure at all but in wisedome humble and submit thy selfe and speake as by good and lawfull leaue thou art permitted that it may plainely appeare that thy heart is for the Kings honour and safety Therefore doe not vnaduisedly or in discontent depart out of his presence nor in such sense or appearance refraine from his presence lest the disposition of thy heart be suspected to be rather from him then towards him For that is the seede or beginning of a disease which doubtlesse shall be purged or with disgrace curbed or at lest he shall alwayes haue a iealous eye ouer thee and how doubtfull things may be interpreted in that case consider For great euils may come vpon thee causelesse but yet vnknowne for he that is in an ill name is halfe hanged Howsoeuer thou hast giuen aduantage to thine enemies and laid a way open for them to come betweene him and thee To conclude boast not thy selfe before the King neither arrogate any thing to thy selfe be not too wise before him as though thou wert an instructer or teacher or haddest a reach beyond him but let thy wisedome and counsell be so couertly ingested as that rather it may appeare to him to be his owne thy words being as it were an occasion to bring it to his minde so shall he conceiue and vtter and doe that which thou wouldest haue him without any impeachment of his honour at all seeing that that which was thine is made his owne and so is his owne counsell and will not thine Put not thy selfe forth before the King Prou. 25. 6. Lest thou carrie the shew of a corriuall or part stake but be modest and humble And herein Ioab did wisely when he sent to Dauid to come and take Rabbah himselfe lest the victory should be imputed to him but Saul vndeseruedly enuyed Dauid for the songs that the women sang of his victory of Goliah Stand not in an euill thing Stand not in a thing proudly though thou beest in the right as it seemeth to thee neither stand in an euill without pride For pride marreth a good substance and euill marreth a good circumstance If thou stand in an euill thing of errour it shall bring present disgrace and if it be of pride it shall bring present destruction In this case therefore aske counsell of wisedome and shee shall giue thee true direction to come out of both to auoid both It is discredit enough to erre before a great man to stand in an errour is disgrace for it betokeneth folly but to stand in it in pride is stubbornnesse and madnesse For hee doth whatsoeuer pleaseth him A reason to inforce the former admonitions It is in vaine and a point of greatest folly to contend with him that hath power in his owne hands yea who onely hath power which cannot be opposed without iust punishment For contention controuleth and rebuketh and then is power no power and the heart that prepareth it selfe to resistance intrudeth it selfe into his roome who hath sole command vnder God an euill matter indeed may be resisted but neither the person nor place Well concerning the cause there is great wisedome to be vsed be not thou for thy part too iust nor too wise as was said before lest thy cause be construed to be but a pretence and the beginning of a disease in the Common-wealth For the King is the Common-wealths Physitian By King we may vnderstand euery man in authority by going out of his sight to depart from duty and obedience It is an Hebrew phrase Ionah 1. 3. Verse 4. Where the word of a King is there is power And who may say vnto him what doest thou A Prossyllogisme or confirmation of the former reason Where the word c. The commandement of a King is with power to haue it done He may doe very much be it right or wrong by the weight of his power and who may say vnto him what doest thou What subiect can oppose himselfe to power to controule or expostulate there with Seeing that he sustaineth the person of the whole Common-wealth vnder God how can one or a few branches contend against the whole tree or against the root or body thereof The strength and power of all is put into his hands What then is a priuate man or a priuate cause be what it will A common and dangerous griefe indeed is equiualent and easily perswadeth a Prince but it is enough for a priuate man to haue displeased for who shall stand in for him Verse 5. Who so keepeth the Commandement shall seele none euill thing and a wise mans heart discerneth both time and iudgement A Reason inforcing the practise of the instruction verse 2. He that keepeth the commandement c. He that sheweth himselfe modest and obsequious to these whom in duty he ought to obey shall be free from many dangers troubles and incumbrances and preuent such calamities as may not onely for the present but afterwards vpon displeasure arise Howsoeuer a great man will contend for his honour And he that resisteth shall make himselfe a prey to euery man But he that is dutifull and louing shall auoid all And a wise mans heart discerneth both time and iudgement The wise in heart knoweth what is lawfull what vnlawfull and how farre He discerneth when to obey when to dissemble how to obey how farre and when to be ignorant when to with-draw himselfe in what sort in what measure The wise hath discerning of the prouidence of God to which he giueth place and therefore in all things he tryeth what is the good pleasure of God These words I take to imply an answer to an obiection thus A man sometimes for being too ready obsequious and hasty in obeying the commandement of a Prince may procure to himselfe and others great euils as Doeg did For Princes haue their errours and are tempted to euill as well as other men and oft
of men so much differing as light from darkenesse heauen from hell there should be made no difference in the dispensation of worldly things as though there were neither wisdome nor iustice in the world but plaine chance and blinde fortune seruing all alike Yea also the heart of the sonnes of men is full of euill c. A continuation of the comparison figured by a Climax or gradation As it is a most vaine and grieuous thing that the same euent should be to all men so doth this aggrauate their miserie that the hearts of men all the time of their life are full of griefe sorrow wrath enuy angu sh â—eare despaire euen a lumpe of miseries vexing and tormenting the whole body and breaking forth into incurable madnesses and follies to the disquieting and vexing one of another and then after all to be buried and roâ—te in the earth and to consume iâ—tâ— slime and dust as though they neuer were or had any being in the world This is a thing most vaine and grieuous to bee thought that of a vaine life there should be a more vaine end yea that life and death should be nothing but a crackling nothing sodainely vanishing Vers 4. For to him that is ioyned to all the liuing there is hope for a liuing Dogge is better then a dead Lion A Reason why that death augmenteth this grieuous vanitie For to him that is ioyned to all the liuing c. The Hebrew is Ki mi a sher jebuchar quia vter sit qui eligatur First because whether of them he be that is chosen that is to say whether the iust or the vniust he that maketh conscience of his wayes or he that liueth in his lusts be approued of thee whose wayes and maner of life thou best likest and most followest when he is dead there is an end of all and vse of all both good and euill But to him that is yet remayning amongst the liuing there is euer still some pleasing hope and delightfull expectation of better things to the contentation of a mans minde As he hath a present fruition of good things so hath hee still an hope of more and if of euill things as crosses and troubles dabit Deus his quoque finem they shall haue an end and the remembrance of euills past shall affect the minde in time to come I know not with what delight The remembrance and relation of things past euen of troubles and dangers delight the aged as a desire of hearing seeing and looking into the world tickleth the young that are vnexperienced For the world promiseth to the young man great matters it putteth them in great and proude hopes but it performeth I know not what â—t beateth him home that will needes rauen and range He therefore that hath euaded out of many dangers and euills is better then he that knoweth not the difference Therefore to the liuing there is still a feeding hope of a better condition in this inexhaust treasure-house of the variable world replenished with innumerable blessings and benefits of all sorts For a liuing Dogge is better than a dead Lion The former speach is figured heere by a prouerbiall sentence He that is but poore and of meane estate is better then the man of authoritie strength wealth and honour that is dead who hath lost the societie of the liuing the good things and pleasures of this life whatsoeuer they be or howsoeuer mixed and is cut off from all hopes and ioyfull complacence in the fruition of things desired Verse 5. For the liuing know that they shall die but the dead know not any thing neither haue they any more a reward for the memorie of them is forgotten A Reason why that the poore man liuing is better then the corpse of the noble For the liuing know that they shall die They know that they cannot alwayes liue here but while they liue they enioy the blessings of God here which all men do desire and in hope and possibilitie the poore man yet liuing enioyeth all things For God sheweth forth many examples of exalting and humbling that the meanest may hope and the greatest may feare For they rise and fall by him not by themselues The carelesse oft times attaineth to great wealth and the wrestling niggard commeth to pouertie but neither of them can describe how Likewise the remembrance of death doth put them in mind of their end and their account to refraine from euill and to prepare themselues to die in ioy and comfort by purging their hearts and consciences more and more through daily renouation of faith and repentance For which cause a man at the point of death desireth to liue but one houre longer thinking himselfe for that better then him that is dead alreadie the lifting vp of his heart and hands once more giueth great contentment to him and if after that he is dead in the iudgement of his friends he reuiue againe but to looke vp on them and to speake two or three words it giueth them wonderfull satisfaction But the dead is depriued of all There is no knowledge of any thing in the graue no more hope no repentance Neither haue they any more a reward They can adde nothing further to themselues in any respect neither can any good thing more be hoped for being cut off from all possibilities Againe as the time of labour is here so is the meanes of reward here as he here worketh so shall his reward be increased as he soweth so shall he reape in this world and in the world to come For the memorie of them is forgotten Whatsoeuer they haue said and done here though they haue striuen to draw all eyes and eares after them alone yet now is there not any thought of them but they are as though they had neuer bene borne into the world in respect of the liuing Both their future hopes and their glorie past is vanished away as smoake in the aire as the bodie into dust and dust into the winde which disperseth it all ouer the earth and the waters Verse 6. Also their loue and their hatred and their enuie is nâ—w perished neither haue they any more a portion for euer in any thing that is vnder the Sunne AN amplification by an enumeration of some particulars Also their loue and their hatred c. These words are to be taken actiuely whether in the good or euill sence thus Their loues kindnesses liberalities one towards another their feastings and reioycings one with another c. for which they were praised and extolled of men here is perished Their hatred opposition contention reuenge their glorie in ouerthrowing and vanquishing their aduersaries which also is a blessing promised to the godly though the godly glorie not herein carnally as the wicked do but as the wicked are enemies first to the Lord and to them for the Lord. In this sence the Saints in heauen reioyce at the vengeance of the wicked which persecute he Church and waite for the
antequam in publicum exeat before it breake forth he killeth it in the hatching But the foole neuer ceaseth till he fall into vtter obloquy and contempt and in the end becometh desperate and shamelesse and as almost nothing offended at the reputation of a foole or wicked person but oft times rather glorieth in it Or by way may be meant euery way wherin the foole walketh place where he is he babbleth and declares his folly to euery one where he commeth so that all men may see his ignorance wrathfulnesse and wilfulnesse Verse 4. If the spirit of the ruler rise vp against thee leaue not thy place for yeelding pacifieth great offences HEre beginneth the second part of the Chapter setting downe a remedy or rule to arme a man against vanities and miseries incident to man in ciuill gouernment The confusions and disorders thereof must be rightly considered by wisedome to the pacifying of the mind noâ— be opposed by contrary vanitie seeing that there is a wisedome of God in these vanities not vaine and vnresistable The scope hereof is to teach modest and submisse behauiour in wisedome towards Princes for they are either the faithfull shepheards of God or else the rods of his correction If the spirit of the ruler c. If the Ruler hath taken a displeasure against thee if his anger be kindled against thee that hath authority and power ouer thee leaue not thy place oppose not displeasure to displeasure though he be wrongfully displeased go not out of his sight in anger nor moue thy selfe from place to place nor vse any gesture or countenance as they doe that are angry Neyther rebell nor shew rebellious disposition but contrarily vnderstood by anantapodosis or ellipsis most frequent in the Scriptures vse what meanes thou canst to saue thy selfe by saluing the wound or vexed spirit of the Ruler For yeelding pacifieth great offences Heb. marpeaci that is sanctitie lenitie or healing shall make great sinnes or offences to cease The precept is confirmed by three reasons The first is contained in these words drawne from the effect of submission The second from verse 5. to verse 12. The third from verse 12. to verse 16. Concerning the first yeelding is an acknowledging submission and deprecation if a man be in an errour or haue iustly offended also patience and forbearance if a man be blamelesse and innocent For a Ruler erâ—ing is not to be conuicted of errour and reproued oppositiuely which doth impayre his place and person but vnder subiection and correction to be rightlier informed in the matter or businesse And this shall in the end giue great content and bring thee into greater fauour then was the displeasure Whereas contrarily on the one side thou shouldest prouoke him to deuise euill against thee whilest that he contendeth for his honour or to quiet his minde by reuenge and on the other side inwrappe thy selfe in endlesse troubles by sinister courses For hee is too high and heany for thee to contend against Vers 5. There is an euill which I haue seene vnder the Sunne as an errour which proceedeth from the Ruler A Second reason of the precept is because that by patient submission the princes ire shall not only be healed and retracted from reuenge as was said before but also the subiect shall preuent and auoyde many euills that through his sinister courses hee should procure vnto himselfe to verse 11. and afterwards be ineuitable verse 11. This reason as I thinke is propounded by way of a complaint First geuerally in these three next verses the answer wherof is illustrated by comparisons in the next foure verses after There is an euill which I haue seene c. There is a principall and speciall euill to be seene in this disordered world as an errour which proceedeth from the Ruler an illustration of this euill by a comparison of the like As the errour of the Prince is a publique euill redounding to the hurt of many yea of the whole Common-wealth as himselfe is a publique person so is this also an euill very grieuous whereby great calamitie often ensueth to men both in respect of their persons and estates If any man vnderstand this of the errour of Princes Preferring vnworthy and vnfit persons to the place of dignitie and magistracie which causeth much euill in the kingdome I easily yeeld to it Verse 6. Follie is set in great dignitie and the rich in lowe place A Particular explication of the euill or disorder before generally propounded and illustrated in these two verses Follie is set in dignitie or height and the rich in lowe place Follie a Metonymie of the Adiunct for foole By foole is not meant him that is destitute of reason or vnderstanding but him especially that hauing both vseth neither or abuseth both As the fruit of crackt or crasie reason is follie so of corrupt or wicked reason also There is more hope of a foole then of him that is wilfull in his wayes corrupt or wicked wit is woorse then a weake vnderstanding By Rich is not meant wealthy but rich in wisedome vnderstanding discretion and gifts to discharge the high calling of a Prince or Ruler as it is said that God gaue to Saul another heart 1. Sam. 10. 9. and which was figured by the holy Oyle wherewith the Kings of Israell were annoynted at their coronation This is the complaint of Salomon that vnreasonable and reasonlesse men should sit on the Throne and the Bench. That such should reigne and sit in the place of Iudgement is the secret iudgement of God either because people despise the goodnesse of God in his word and so hee setteth euill princes or children to rule ouer them or else for their tryall that their faith may be tried vnder a wicked Ruler But it followeth not as this complaint intimateth that eyther wicked or childish Princes should bee seditiously thrust out of their place and office as Childericke King of Fraunce is sayd to haue beene by Pope Zacharie For that is nothing else but to offer violence to God to pull the scourge out of his hand which with patience we must beare But wee must rather looke to the cause thereof our sinnes and hypocrisies wee must pray for pasience and repentance and pardon and so remoue euill with good and not contend against God to increase our miseries Verse 7. I haue seene seruants vpon horses and Princes walking as seruvnts vpon the earth BY seruants is meant vnworthy persons of base spirit and roguish conditions such as are enthralled to their Iusts such as hate wisedome and instruction despisers and mockers of godlinesse and them that are good which if they were but seperated from their riches and authoritie and their cloth taken from them would be most contemptible doe naughts of all other Belialls good for nothing at all Vpon horses Aduanced to honours sitting on the seate of iudgement and place of iustice abounding in wealth faring deliciously apparelled gorgeously dwelling in sumptuous
peace contentation and felicitie they care not how The sonnes of Adam would faine bee in an earthly Paradise againe which thing Salomon reclaymeth them from in this booke to cause them to looke for the true spirituall and euerlasting peace and happinesse and to enter into the heauenly Paradise Let vs therefore murmure at our sinnes and be discontented with our discontentednesse and behold our wickednesse in our afflictions and troubles which are but the measurable punishments of our vnmeasurable sinnes and set vp our rest peace and comfort in him onely and there onely in whom and where it is to befound and had Wobe to thee O Land when thy King is a childe This complaint in the verses before shewd forth indignatio which being pacified with Salomons answer breakes foorth agayne after another maner to wit in an exclamation commiseration or desperation which is further emphatically coloured with the figure apostrophe to presse it more forcibly The parts in respect of the subiect or matter are two First the childishnes or insufficiecy of the King to rule SeceÌ„dly the voluptuousnes or riotousnes of the Nobles Wo be to thee This word alwayes importeth some great euill as heere it signifieth the foolish prince to be the greatest euill and a sure token of Gods anger it is indeed Therefore the Lord threatned to set children to rule ouer the rebellious Iewes vnder whom there should be neither peace nor iustice but oppression and wrong euery man vexing and deuouring another When thy King is a childe By Childe he meaneth not so much one that is young in yeares as in vnderstanding and discretion Sâ—nex aetate iuvenis moribus old in yeares but a childe in discretion and contrarily is a distinction well knowne When Ioash was yong he followed the counsell of Iehoiada the high priest and the Land prosperd and the Church florished but in his elder dayes hee became a childe being mis-led by the wicked princes 2 Chron. 24. So Vzziaâ— being but sixteene yeares olde reigned well 2. Chroniâ— 26. 3. And Iosiah beganne to seeke the Lord when he was a childe and reigned well all his dayes 2. King 22. But contrarily Rehoboam was forty yeares olde when he shewed childishnes in refusing the wise counsell of the Ancient 1. Kin. 12. To conclude that king is termed a child when he is ignorant of the Law without discretion contrary to the commandement Deu. 17. 18 19. 20. Secondly when he is mindlesse forgetful of the cause of the poore and of the righteous which are alwaies oppressed falsely accused by the rich and the wicked Thirdly when he that should gouerne is rather gouerned and led by others giuing place to craftie and flattering perswasions as Ioash did after that Iehoiada was dead Fourthly when he committeth the gouernment and care of the kingdome to others which at their pleasure prey vpon the subiects enriching themselues by oppression and robbery both of Church and commonwealth whiles he followeth his pleasures and vanities Fiftly when he is prouoked to wrath for trifles but passeth by the great matters of the law as the Pharises did Sixtly when being addicted to licentiousnes he crusheth the Church the godly and ancient through the false suggestions of prophane Princes as Ioash did but openeth the mouthes and strengtheneth the armes of wicked flatterers yea suppresseth the one and countenanceth the other as children loue to be pleased and are kinde to deceitfull flatterers but they hang downe their heads and runne away from their true hearted friends and best counsellers Briefly when he seeketh not Gods glory in obedience to his word but his owne glory as Saul did Therfore Samuel told him that he was become a foole The second part of the woe is the riotousnesse of the Nobles and officers which giue themselues to pompe and prodigalitie not regarding the welfare of the people but their owne bellies which is meant by eating in the morning They meditate not study not consult not in the morning when wit and memory is fresh for the welfare of the Church and commonaltie but for couetousnesse oppression pride and pleasures as it is said of the idle shepheards Esay 56. 12. Yea rude Princes oppose themselues to the feare of God and practise of religion and contrarily giue countenance to rude libertines left their rudenesse should appeare to the commons and so breed contempt and shake off the yoke of obedience whereas if they themselues were godly and gracious they should be loued of the godly and be a terror to the wicked as Iob was They should binde Kings with chaines and Nobles with fetters of iron much more the commons such honour haue all his Saints Psal 149. 8. 9. And why should not Kings be Saints It is no disparagement to their royaltie though wicked Amaziah bade Amos prophesie no more at Bethel because it was the Kings Chappell and the Kings Court Amos 7. 13. yet not many wise not many noble not many learned after the flesh hath God called 1. Cor. 1. And it is hard for the rich to enter into the kingdome of heauen yet are all things possible with God that sanctifieth When Princes are not godly and gracious themselues their owne consciences breed iealousies and euill suspitions in them euen when there is no cause at all For the wicked man flyeth when none pursueth when none opposeth as Saul pursued Dauid and grew at length into such extremities as to slay the Lords priests and to account them his enemies and worst subiects that feared God most and most lamented his case whereas his cauilling clawbacks brought him to a miserable end Verse 17. Blessed art thou O Land when thy King is the son of Nobles and thy Princes eate in due season for strength and not for drunkennesse AN illustration or aggrauation of the former griefe by the antithesis or opposition of the contrary blessednes of the land that is gouerned by the royall hearted King and truly noble Princes Blessed art thou c. By noble is not meant him onely that is of royall bloud or descent for so was Iehoiakim who is likened to an asse Ier. 22. 19. or carrion and Ieconiah whose name was curtalled and cropt off in contempt as the lappes of Dauids seruants were by the King of Ammon vers 24. Neither by sonne of Nobles is meant him that thinketh himselfe glorious for his ambition pompe pride crueltie as Rehoboam did and Sennacherib Nabuchadnezzar Antiochus Herod c. but he that was noble hearted as was Dauid who was borne of meane parentage and Iosiah who was not giuen to pompe pride ambition superfluitie but was content with a mediocritie and delighted in purging the Church of Idolatry in setting forth the glory of God as Dauid did He that is wise and godly is the truly aged though he be a childe and truly royall and noble though he be pooÌ„re as Salomon said before Chap. 4. 13. He that feareth God and hath command ouer his owne lusts and