man to be separated from the presence and protection of Mammon When he and his Idoll are parted then he falleth into desperation This we see verified by the practise of those who being yet aliue and likely to liue long make away themselues yea oft times for a small losse but their feare is great for they haue now none other God to trust on or to flâ—e vnto for succour Therefore how much soeuer a man is addicted to any other sinne how great soeuer his desire his loue delight be in any vice yet for this onely is he termed an Idolater And this is the cause why the Scriptures impute this common condition of man with all creatures to the rich for a speciall miserie Psal 49. 17. And as a mans desire ioy loue and confidence in his goods is the greater so much greater is his miserie Otherwise he that trusteth in the liuing God who hath life in himselfe and by himselfe and giueth life to all is poore in his abundance Math. 5. 3. and rich in his pouerty For in vsing of this World he vseth it not for his heart is in heauen because his treasure is there But hee that hath his treasure here liueth in feare and dyeth in despaire O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing in outward appearance at least to vexe him and that hath prosperity in all things for a little while as Craesus had yea vnto him that is yet able to eate meate that is young lusty and strong c. Ecclus 41. 1. Verse 16. And this also is a sore euill that in all points as he came so shall he goe and what profit hath he that hath laboured for the winde AN amplification of the vnprofitablenesse of riches lost by a comparison of the common condition of man leauing his riches For a man by death to leaue all behinde him is a misery But it is a greater misery for riches to leaue a man before death Commonly riches accompany the rich to the graue and there giue him his farewell which indeed is a misery to goe as he came but this man hauing gotten them with excessiue toyle is depriued of them before his death so that in all points he goeth as he came This is a double misery Diues his misery was great in that hee must part from his wealth yet he was honoured with a pompous funerall but Iobs was greater that being bestripped of all hee should die before his death and be buried before his graue was open as yet hee knew nothing to the contrary For first his whole state was dissolued all his ornaments all his necessaries vtterly dispersed dead in his estate dead in his children the World was a dead thing to him and hee a dead thing to the World as the Prouerbe is Who is so woe begoue as first a man since none Againe he was buried in the graue of sorrow and couered with the moulde of obliuion and contempt Therefore said Dauid in his deiection also I am a worme and no man I am as a dead man out of minde and Elias 1 Kings 19. 4. I am not better then my Fathers were This then is also a sore euill These words are an illustration of this misery by a comparison with the former verse 13. from the Equals in this word also As it is a grieuous euill for a man to perish by occasion of his riches so is it also as grieuous an euill that his riches should perish from him For his life standeth in his riches And as Dauid in his mourning for Absolon wished that he had died for him 2 Sam. 18. 33. So the rich man in his mourning for the losse of his goods wisheth himselfe dead or that he had beene dead when by such or such a folly he incurred such an incurable damage How many a man hazardeth yea looseth his life to saue his goods This deuoted seruitor will also die for the honour of his god Mammon He is a Martyr also What profit hath hee that hath laboured for the winde A conclusion amplified by a comparison to illustrate the vnprofitablenesse and vanity of vncertaine and perishing riches Euen as hee that laboureth for the winde wearyeth himselfe but getteth naught so this man gathering goods enioyeth naught The wind-gatherer feeleth the winde but graspeth naught so this man imbraceth sweetly his goods but holdeth naught Verse 17. All his dayes also he eateth in darkenesse and he hath much sorrow and wrath in his sicknesse AN hypotyposis or liuely description of his misery that is despoyled of his possessions which I called before the death and buriall of a man in respect of his worldly estate All his dayes he eateth a synecdoche of the speciall in darkenesse a metaphor As prosperity is compared to the shining of the Sunne and brightnesse of the Moone Iob 31. 26. so is aduersity to obscurity and darknesse Esai 58. 10. The earth into the which the euill spirits were cast downe is a death and an hell to them in comparison of the glory of heauen and this earth is proportionably an heauen to the damned So in some proportion pouerty and want is a graue a death an hell to the wicked rich in comparison of the splendour and glory of his wealthy state from which he is fallen When Diues would haue beene glad of one drop of water how glorious and beautifull was the reuiew of his earthly state yea the thought that for a man to behold the light of the Sun to haue his abiding among the creatures of God to liue among men and to be in the Church of God though otherwise he licked the dust with the Serpent and drunke water and were filled with all the temporall afflictions of this life was an heauen Now as this vale of misery was to Diues in torments an heauen without misery so are vaine riches a paradise of pleasure to the godlesse rich being now in pouerty He counteth the rich happy and himselfe when hee was rich but now he is in despaire and hateth himselfe hee hath no comfort in himselfe For then he loued himselfe for his goods sake but they being lost he is perished Hee wandereth in solitarinesse like to an ignis fatuus vndone deboshed he auoydeth mans company he delighteth in nothing all things are turned into bitternesse hee is a Pellican in the Wildernesse an Owle in the Desert He hath much sorrow sicklinesse and anger An amplification of the former generall speech by the specials Sorrow in Hebrew Cagnas signifieth indignation wrathfulnesse fretting grudging repining making euery thing a prouocation of griefe as Prou. 21. 19. It is better to dwell in the wildernesse then with a woman of contentions and indignation vacagnas sicklinesse and anger In the Hebrew and sicklinesse or languor and fury Indignation mourning fretting causeth sicklinesse consuming and languishing it dryeth and maketh bitter the humours which againe causeth
which thou takest vnder the Sunne A Third particular is of wedlocke or house-keeping Liue ioyfully c. As heretofore he hath shewed that wisedome in respect of worldly goods is the gift of God to extenuate the miseries of this vaine life and that both in their getting and spending and also that fellowship and community of life in mutuall duties is a great meanes also so heere he sheweth that in aeconomie or wedlocke coniugall loue and societie is a means also and the gift of God Prouerbs 18. 22. whereby many miseries in house-keeping and vexations from without also are auoyded or mittigated Liue ioyfully c. This he speaketh not as though euery thing in wedlocke were lawfull seeing that it serueth specialy for the procreation of children for the supply of Gods Church and accomplishment of the number of the Elect and also to auoyd fornication not for brutishnesse and lasciuiousnesse after the manner of the heathen and Epicures who pamper their bodies by all meanes and deuices for none other ends To this end the Apostle Rom. 13. 13. exhorts Christians to liue honestly as in the day not in gluttony and drunkennesse nor yet in chambering and wantonnesse for marriage is honourable Hebr. 13. 4. and the lawfull vse of Matrimony in these words and the bed vndefiled Which words are opposed to whooredome and adulterie whether it be with another or a mans owne wife the affections imagination being fixed on anothers To bee briefe his meaning is that the continuance of coniugall amity or first vnion of affections which is the inward bond of matrimony is a great meanes to auoyde much vanity which ariseth of the violating of this vnion This ioyfull liuing is maintained by giuing due beneuolence 1 Corinth 7. 3. and Gen. 26. 8. which text let a man interprete as he pleaseth I thinke that in all things for mans vse there is not onely a meere necessitie giuen of God but also a satietie permitted not saturitie which in this kind is salacitie and proteruious behauionr For if we must marrie in the Lord as the Apostle there teacheth then we must liue in the Lord euen keepe our bodies vndefiled members of Christs bodie else we cannot glorifie him in bodie and spirit 1. Cor. 6. 20. To conclude to weigh this and all things moderately and indifferently by wisedome let vs note what the Apostle saith 1. Cor. 10. 13. There hath no tentation taken you but such as appertaineth to man Yet his meaning is withall that we should aime at perfection in all things Though God beare with our frailties and impersections yet we must not make a stand for all that much lesse grow remisse but rather receiue comfort thereby and thereupon encouragement in the way to perfection Whom thou louest Whom thou hast and doest sympathize and affect aboue all other women Loue is the procreant and conseruant cause of this comfortable liuing What this loue is the Apostle setteth forth by a comparison of Christs loue towards his Church which is also illustrated by the Equall he loued his Church as himselfe euen so must men loue their wiues viz. as their owne bodies Eph. 5. 25. c. And this shalt thou doe if thou delightest in her loue in the Lord Prou. 5. 19. as the louing Hind and pleasant Roe loue their mates if thou beest faithfull in regard of bodie and goods that is if thou liuest onely to her and for her in the Lord if thou prouidest for her and maintainest her without fraud according to thy estate if thou passest by her infirmities honouring her as the weaker vessell and kindly entertainest her friends for her sake All the dayes q. d. Loue one another and liue comfortably together as long as ye liue together as well in old age as in the flower of youth as well in the fading as freshnesse of beautie In that he saith All the dayes it is euident that he meanes not Epicurish loue as some thinke he speakes all here in the person of the Epicure which proceedeth from lust onely and is grounded on outward beautie and meere fleshly allurements and vanish away with beautie and that with youth Of thy most vaine life This he often repeateth to curbe and draw backe roauing fancies and groundlesse imaginations of I know not what happie contentation in this life which withhold a man from present duties and present comfortable vse of things and constancie tormenting himselfe with discontentment and vnsetlednesse and so wants or fully enioyes not such comforts or mitigations of vanitie as here by sobrietie of wisedome may be had Which he hath giuen thee vnder the Sunne That is which wife God hath giuen thee A good wife is the gift of God and of worldly comforts the chiefest Prou. 18. â—2 An euill wife is a plague and scourge giuen of God to the wicked All the dayes that thou shouldst liue with her in godly loue and honestie in comfortable societie as long as thou liuest Of thy vanitie of this miserable life which to mitigate God hath ordained this coniugall societie as a chiefe remedie among others For that is thy portion An argument of confirmation As he said before that the comfortable vse of worldly goods gotten with great labour was the gift of God or remedie to cheere the bodie in the vanitie thereof Chap. 3. 13 and 5. 18. so here he saith that the ioyfull cheerfull and comfortable vse of wedlocke in the feare of God is a mans portion euen the chiefest and best good of outward goods which who so wants he can haue no ioy in any thing For if in ripenesse of age he want this coniugall comfort he is but halfe himselfe solitarie and mournefull But if he be fellowed with a wicked woman then he is euen no man and wearie of life In this life Many men imagine to themselues a more complete and full portion then this whereof they make this to be but a part but yet it is the principall part and remaineth to man when other faile For whether a man be in prosperitie or aduersitie in sicknesse or health this is a liuing comfort euen a speciall remedie and vniuersall remedie appliable to him in euery state The faithfulnesse of Ouids wife was an onely and speciall comfort to him in his banishment though she was at Rome and he in Pontus as diuers of his Epistles make manifest And in thy labour which thou takest vnder the Sunne He saith not this is the fruite or end of thy labour which is the practise or life of swinish Epicures whose labours are onely for bodily pleasures and pleasure their whole felicitie but in thy labour in all thy trauels troubles sorrowes sufferings this is a remedie reliefe succour when a man hath a prudent faithfull and louing fellow to compassionate and communicate with him in euery state and condition of life Verse 10. Whatsoeuer thine hand findeth to do do it with thy might for there is no worke nor deuice nor knowledge nor wisedome
was farre from them They could not goe before an earthly felicity a fleshly happinesse therefore they looked for a worldly redeemer of their states from vnder the power of the Romanes c. Their deuotion was but a maske of worldly craftinesse policie and deuillishnesse to blinde the people with and themselues also The people groaned vnder their burden and in hope of liberty thronged in such multitudes after Christ but when such fleshly hopes failed Iudas betrayed him and they cryed Crucifie him away with him hee is not for our profit to please their deuout tyrants againe whom they had displeased in following him Behold the condition of these brutish hypocrites They follow and flatter the Preacher of the Gospell Ioh. 6. 25 26. 27. Not beleeuing and humbling themselues as Mary did but like rebellious belly-gods Papists to set vp a Pope against their King For when they found him to be a spirituall King Shepheard Redeemer they persecuted him with deadly hatred and had rather be vnder any tyrant than vnder his spirituall regiment The Gospell is the most grieuous burthen that can be borne and the Preacher thereof the greatest tormenter Ah that Papists common-Protestants Libertines could lay these things to heart How many stand vp at Creed but fight against the Gospell How many receiue the signe of the Crosse in their foreheads but fight vnder the deuils banner How many make a vowe to God in Baptisme but cast the payment thereof vpon their sureties like brutish ding thrifts running out like Cham and Cain and deuils foorth of Christs presence which in spirit cry out against their teacher What haue we to doe with thee art thou come to torment vs before the time To conclude All that is and shall be done hath beene done of old but wee know not so much Shortnesse of life is a great cause thereof For few men liue so long to see the reuolution or circular course of many things And some things and states are of longer continuance than others Moreouer this kinde of obseruation most profitable to man is neglected of most but the wise obseruer can fore-tell many things to come or neerely ayme at them Furthermore the remembrance of things past dyeth with the present generation a wonder lasteth but nine dayes and but a few memorable things are deriued to the next which also vanish more and more out of their mindes and at length remaine with very few vanishing as a sound or loud noyse by little and little and as a bird of the ayre vanisheth out of sight In like sort all things now said and done in this present generation of the world shall in future ages be forgotten and the like also may be said of all things in ages to come in respect of ages following them To conclude Seeing that man and all things with him are so vnstable and changeable there can no good remaine to man of all his labours no contentation of minde no quietnesse of conscience He must seeke that else-where For his foundation here shall be but laid on the sands and his buildings shall be but the Tower of Babel and fall downe like the Tower of Siloam on the head of the builder Therefore all is vanity If any man thinke that this following is the more naturall analysis of this former part of the Chapter I easily yeeld to it The first verse containeth the inscription of the booke The second verse containeth the Theme or generall proposition The third verse containeth the principall argument which is confirmed by two reasons in this chapter The first is drawne from the instabilitie of man dying verse 4. illustrated first by a comparison of the earth standing and remaining verse 4. end Secondly by a comparison of the Sun Windes Riuers rising falling and returning backe againe which man doth not verse 5. 6. 7. To which purpose the Poet saith Soles occidere redire possunt Nobis cùm semel occidit breuis lux Nox est perpetua vna dormienda The heauenly Lamps doe fall into the gulfe And issue forth againe out of the deepe When our swiftstarre of life is vanished It nere returnes in death we euer sleepe And to the same purpose Iob saith There is hope of a tree if it be cut downe that it will sprout againe and that the tender branch thereof will not cease though the root thereof waxe olde in the earth and the stocke thereof dye in the ground yet through the sent of waters it will budde c. But man dyeth and wasteth away yea man giueth vp the ghost and where is hee Iob 14. 7. 8. 9. 10. The windes also are rowled in their circuits and the riuers keepe their constant reuolution they returne backe againe The second reason is drawne from the instability of all creatures states and humaine affaires illustrated by a comparise of the lesse which is figured by a gradation verse 8. amplified by a prolepsis verse 9. confirmed verse 10. Verse 12. I the Preacher was King ouer Israel in Ierusalem HEere beginneth the latter part of the Chapter wherein Solomon sheweth that he found not onely by obseruation but also by experience in the studies of wisedome that all things are but vanity and vexation of spirit both the things themselues and mans wisedome and knowledge of the things also All things are instable fraile and full of corruption no sure thing can be built vpon them no felicity can proceede out of vanity no perfection out of imperfection For the curse is on man and on all things with man therefore there must needs such like effects proceede from them For a cleane thing cannot come out of filthinesse Iob 14. 4. His purpose is to shew that hee made search in the best things wherein there was appearance of any good which man most desired and admired And first he beganne with wisedome which of all other things being meerely transitory is the flower For as for other things they are not so preeminent because fooles and beasts may be partakers thereof as well as the wise to wit riches honours friends pleasures beauty strength but wisedome is proper to the wise onely by which a man is a man and commeth neerest to the diuine nature Therefore true happines was likelyest to be found in wisedome The argument whereby he confirmeth the vnprofitablenesse of humaine wisedome and things seeming good is drawne from the testimonie of his experimentall knowledge of things subiect to knowledge and science in the rest of this chapter and of things subiect to mans bodily vse chap. 2. The things subiect to knowledge are eyther naturall with their causes properties effects or else morall both good and euill both wisedome madnesse and follie The testimonie of experimentall knowledge hee declareth and proueth to be firme and good by two arguments The first is drawne from the person searching out the knowledge of things by obseruation and experience verse 12. Secondly from his diligent trauaile therein Of this trauaile First
of manifold imaginations and groundlesse conclusions but my heart hath seene great wisedome and knowledge I haue fundamentally obserued and had the ocular experience of things their natures causes properties effects vses c. Verse 17. And I gaue my heart to know wisedome and to know madnesse and folly I perceiued that this also is vexation of Spirit A Continuation of the same answere As I perceiued in my heart that I had receiued of God a greater measure of discerning and sensible insight aboue others so according to my vttermost ability I diligently exercised my selfe in searching out yea following the euen tract and way of wisedome in her workes so farre forth as man is able to apprehend and comprehend her Consequently by the rule of wisedome I examined the wisedomes doctrines and instructions of men euen the manifold â—arring and repugnant opinions of men and the proud errours of contentious men who greedily affecting the admiration of their wits do by intruding themselues into things aboue their reâ—ch bewray great ignorance foolishnesse and madnesse both in naturall things and matter of estate I perceiued that this also is vexation of spirit A conclusion of his former reuâ—iw determination or iudgement Vers 14. To conclude as I by wisedome sought out the knowledge of naturall things and found that all was nothing but vanity and vexation of spirit so haue I more then that sought out examined and tryed the vnderstanding of morall things good and euill and I find as before that this is also full of vexation Wisedome on the one side being incomprehensible and the consideration of such men their opinions and doings being wearisome and grieuous to the spirit on the otherside yea their madnesse is endlesse Verse 18. For in much wisedome is much griefe and he that increaseth knowledge increaseth sorrow A Reason why that seeking after knowledge both of wisedome and folly there is no contentation of minde but vexation of spirit For the further that a man searcheth into the bottome of things to giue fuller satisfaction to his heart the more griefe he findeth and sorrow is increased with knowledge For First the accurate search and discussing by examination and iudgement of that which is fought is a great affliction to body and minde Secondly when a man hath done what he can hee hath onely attained to the sight of that great darkenesse of ignorance that is in him Chap. 7. 23. 24. which he thinking by study to expell doth more increase it that is hee more and more seeth into what a deepe dungeon hee and all men are fallen by the sinne of Adam Thirdly it is difficult troublous full of intricate questions and distracting doubts endlesse and withall transitory It is neither perfectiue of him that hath it nor perfectiue of other men or their matters Fourthly the more that a wise man knoweth hee still more more and more beholdeth greater corruption vanity folly madnesse and misery wherewith his spirit is discomforted and grieued his heart is heauy his minde dispairefull So that he is farther off from happinesse then the ignorant that knoweth nothing For he worketh and eateth and drinketh and sleepeth soundly he is without care he is heartily merry and so is strong and healthfull Fiftly when a man hath transcended common capacities his darke parables instructions and counsels of many shall be had in contempt of others hee shall be enuyed and his wisdome shall be but the white of a But to be shot at of some he shall be suspected and suppressed for Princes are suspicious of the godly-wise-learned I thinke because their rudenesse and nakednesse lies open to their iudicious eyes which made Nero kill his master Seneca or else desire ignorance that the thousand-headed beast might be better held vnder the yoke of gouernment For if they be wise and godly the rude Princes thinke that their nakednesse lyeth open whereof contempt followeth This is ethnicall pollicie Contrarily the wise and godly Prince shall by his wisedome and godlinesse bind the consciences of his people and cause them to reuerence and dread him as Iob said of himselfe This is the onely security of a Prince as of Iob Dauid Solomon Iosiah Moreouer if the wise would haue the benefit of his wisedome to redound to many he must descend to their meannesse and rudenesse and of a plentifull seed-sowing most commonly reape little and sometimes nothing Sixtly he shall see the foole oft-times graced countenanced preferred for money and other sinister respects when he for all his wisedome shall not be regarded but be buried in obscurity and obliuion Seauenthly If a man vnderstand all misteries and all knowledge and that no secret be hid from him all cannot free him from death but it shall rot in the graue with him Wherefore if a man know not himselfe to be in the number of Gods Elect if in the curious search of all things he cannot find that in himselfe what contentation rest ioy quietnesse of conscience what happinesse can knowledge bring him nay rather it will increase his sorrow Wherefore all humaine knowledge is vaine euen nothing and worse then nothing For when a man hath attained to all knowledge that can be comprehended in mans braine the Deuill hath still more then hee For he hath been in the kingdome of glory and seene God face to face And if a man had as he hath how much still should he be the better Surely if a man know not onely the depth of Gods wisedome in the world but the secrets of the kingdome of glory and of the damnation of hell also could by words vtter them he should notwithstanding liue in miserable perplexity all his life till hee had this sauing knowledge which should be his onely ioy and comfort both in life and death This onely should sweeten all the miseries of this life whereas the other doth exacerbate and turne all the prerogatiues delights and pleasures of this life into gall and wormewood There is no felicity on earth but this feare God and keepe his commandements For he that hath obtained all worldly wisedome cannot by the same worke out a felicitie to himselfe in this crooked state and vaine condition of all things CHAPTER II. Verse 1. I said in my heart goe to now I will prooue thee with mirth therefore inioy pleasure and behold this also is vanitie SOlomon hauing found no profit no happy contentation in knowledge nor in things subiect to knowledge purposeth now to try what contentation may redound to him by the vse of the creatures all care cast away whereof aboue other men hee had the full possession and fruition This verse containeth 1. a declaration of his counsell about the finding out of the chiefe good by the tryall of another way 2. his determination or censure which is amplified by a note of attention or asseueration I said in my heart c. As if he should say I haue already tryed what profit the studies of wisedome can afford but
suffer their shippe sometimes to seeke a new master and thâ—â—â—â— the escape of their liues a precious merchandize as the Mariners did in Pauls voyage Verse 7. A time to rent and a time to sow a time to keepe silence and a time to speake SIxtly there is an opportunity to rent old garments when they are worne to be put to other vses If they be rent before they be worne that is vnprofitable if they be worne too long that is in-decent and occasioneth contempt and I know not what euill conceit of a man in the mindes of men as the sonne of Sirach saith The apparell countenance and gesture declare what a man is Contrarily there is a time to sow garments both for necessity and comelinesse But the superfluity of sowing bringeth pouerty and discouereth shame For God blesseth his owne ordinances and prospereth his owne opportunities But there is no time ordained of God in his will and ordinance for the inuenting and bringing in of strange fashions That is an opportunity taken by the permission of God from the Diuell Furthermore though there is necessary and continual vse of speech yet it is limited and confined to fit opportunity else is it foolish babling displeasing and harsh to the eares of God and man Therefore saith Solomon Prou. 25. 11. A word fitly spoken is like apples of gold in pictures of siluer id est most acceptable profitable comfortable amiable beautifull Also Chap. 15. 23. Ioy commeth to a man by the answer of his mouth and how good is a word in due season Hee that obserueth not opportunity of speech doth oft times depriue himselfe of many good things and inwrappeth himselfe in many miseries also Further Solomon saith Prou. 16. 1. The preparations of the heart in man and the answer of the tongue is from the Lord Contrarily there is a time to keepe silence To be silent in season is as great a vertue as to speake in due time For he that is defectiue in the one is so in the other Wee most commonly offend in speaking namely in our owne causes but in speaking on Gods behalfe and our neighbours we are commonly mute enough yea possest with a dumbe spirit But of good speech and silence God giueth opportunity and season Our tongues are the keyes of God to open and shut the doores of our lippes and our hearts are or should be Gods treasury Therefore our Sauiour Christ saith A good man out of the treasure of his heart bringeth out good things And out of the abundance of the heart the mouth speaketh Dauid saith Psalme 116. 10. I beleeued therefore I spake Paul saith We speake wisedome among them that are perfect 1 Cor. 2. Dauid said Awake my glory meaning his tongue Christ was the word of the Father so must the beleeuer be the word of Christ Verse 8 A time to loue and a time to hate a time of warre and a time of peace SEauenthly there is a time to loue as there is a time to speake and this opportunity of loue is as commonly offered of God Loue or true friendship is the bond of humaine society By the bond of loue all the members of the body are knit together into one head It is the sinewes of the Church and common-wealth Where loue faileth all tendeth to dissolution God is all loue the Diuell hath knowledge and faith but hee hath no loue at all Therefore the vertue and power of opportunities in getting making keeping and vsing friends is excellent and necessary Contrarily there is a time to hate to know our enemies to confront and contend with them to beware and auoid them to encounter and flie away yea also to make good vse to our selues of the wrongs that are offered vs. For howsoeuer a man ordereth his life and behaueth himselfe in all things loue and hatred concord and discord good will and enuie shall sift and tosse all affaires For the vncleane spirit mingleth himselfe in all things to make confusion and to bring destruction Therefore saith Solomon Prou. 28. 4. They that forsake the Law praise the wicked but they that keepe the Law contend with them The wicked are whelpes of the same littour therefore are they affectioned one towards another and praise one another Rom. 1. 31. Nam 16. 41. They grace sinne in others to couer their owne blemishes and to preuent reproach and controulement of their euill dealings and behauiour but the man of conscience that feareth God will discountenance discourage and dispraise them resist and oppose them and striue for the truth vnto death Hence it is that Dauid saith I hate them that hate thee and earnestly contend with them that rise vp against thee Ob. Christ saith Math. 5. 39. Resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also Ans Resistance is either a lawfull and harmelesse auoiding of euill or else a retaliation or rendering of like for like wrong for wrong reuenge for reuenge and that is forbidden Leuit. 19. 17. 18. Yea wee ought so to be possest with the spirit of patience bounty and goodnesse as to suffer a new wrong rather then to reuenge an old through hatred and ill will To this purpose Paul saith Rom. 12. 17. Recompence to no man euill for euill which is to be ouercome of euill verse 21. but ouercome euill with goodnesse darkenesse with light corruption with grace if it be possible haue peace with all men How is that Auenge not verse 19. but if thine enemy hunger giue him meate and if he thirst giue him drinke so shalt thou heape coales of fire vpon his head to wit either winne him with thy benefits or his owne conscience shall witnesse against him that the fire of Gods wrath hangeth ouer his head who will not suffer wickednesse to goe vnpunished Which terrour of his conscience thou must not desire nor reioyce at in way of reuenge or for ease of thine owne stomacke least God turne his wrath from him vnto thee but rather pitty him yet so as God might haue the glory Therefore by turning of the cheeke is not meant that a man should make himselfe a prey to contentious men malapert and violent persons and a voluntary obiect of their cruell contempt but to be of such moderation and equity as to pacifie and winne them with sufferance goodnesse kindnesse or what good meanes sanctified reason can deuise not to be incensed with hatred to oppose and wracke them and so be ouercome of Sathan by these his instruments both to bring the Gospell into slander hatred to fall into the same condemnation with them Wherefore we are to pray for the conuersion of them and Gods protection of vs not to contend with them in their kind that by the vertues of the spirit appearing forth in vs the corruption of nature malice of Satan in them may be by their owne consciences condemned But all this infringeth not the law of nature which is
to kill rather then to be killed without the lawfull course of ciuill iustice nor yet disanulleth the politike law which God hath ordained to protect the iust to bridle the violent and to reforme the vitious and iniurious Let vs take heed how we cauill and sophisticate the simplicity of the Scriptures All this is explained verse 44. Loue your enemies Your enemies not Gods enemies which we are to hate yet to take heede of rash iudgement For though the cause or fact be hatefull yet that argueth not simply hatred of the person Wherefore loue them that is desire their conuersion not their confusion for we know not whether they be in Gods election but charity hopeth the best Whom God hath cast off and who haue cast off God we must cast off lest wee be partakers with Gods enemies therefore we must not bid an obstinate heretike God-speed Neither would the disciples haue eaten bread with Iudas if they had knowne his plot of treachery but Christ reuealed him not And Paul saith haue no fellowship with the vnfruitfull workes of darkenes If a man can haue no fellowship with their workes neither with their persons specially such persons as on the one side make a mocke of all good edification and on the other side are strong corrupters For what could Satan incarnate and in subiection to the ciuill power doe more To conclude We must doe good to our enemies willingly resist their euils peaceably make the cause Gods not our owne contend with them lawfully liue among them warily commit the vengeance to God cast no stumbling blocks before them but rather offer meanes and further their conuersion that they may glorifie God in the day of visitation that is when it shal please God to open their eyes to see and discerne the truth To conclude Loue and hatred in priuate persons warres and peace in publike states haue alwayes beene and must be to the end For throughout all nature there is an opposition of one thing to another as well discord as concord tares as wheat because God will be glorified as well by iudgement as by mercy For in both he delighteth Ier. 9. 24. All these things and times are out of our power and fall out by the determinate counsell of God As we receiue all temporall benefits from the hand of God not what not how much not by what meanes we list so likewise we take opportunities for all things from his hand also For he is all hand holding and giuing all things what to whom how when hee will Iam. 4. 13. 14. 15. We purpose but know not what shall be wherefore we must say if the Lord will Prou. 27. 1. And Ieremy saith O Lord the way of man is not in himselfe Verse 9. What hath he that worketh in that wherein hee laboureth A Conclusion of the principall argument that a man hath no profit of all his labours Chap. 1. 3. The Proposition or Maior is Chap. 3. 1. The Reason is framed thus If there be a time to euery thing and to euery purpose vnder the Sunne then a man hath no profit of all his labours seeing that all things depend on the instability of times But the Antecedent or former part of the reason is true as I haue already proued by many examples of things naturall necessary voluntary Therefore the consequent or latter part is true also namely he that studyeth endeauoureth worketh hath no profit in all his labours For the beginning proceeding finishing euent depend all on vncertainties And euen in that he knoweth not what shall become of his labours who shall haue the benefit whether a wise-man or a foole his friend or his foe doth as much afflict the minde as to be crost in the beginning and proceeding of his workes by infortunate casualties what greater vanity and griefe is there then for a man vpon the reueiw of his labours to say Opera impensa perijt All is lost Verse 10. I haue seene the trauell which God hath ginen to the sonnes of men to be exercised in it A Commoration amplifying this conclusion to verse 16. In this verse he setteth downe the cause of this vanitie of mans labour and that is the iudgement of God vpon his pride For thus hath God alwayes auenged the ambition and curiosity of mans heart that he should intangle himselfe in infinite businesses perplexe his minde with endlesse cares spend all his dayes in troubles griefe anger sorrow sicknesse and till the day of death to be forgetfull of death and vnmindfull of the euent of his toyle But that hoped contentation of mind which he dreameth of shall he neuer obtaine and if he doe obtaine it it shall haue matter still of greater misery in it The Israelites murmuring for flesh in the Wildernesse had their desires to the full but the fulnesse of their desire was their destruction Num. 11. 32. 33. And our Sauiour saith Matth. 6. Verely they haue their reward So that this supposed contentation of allso earnestly laboured for is in the possession thereof but the earnest-penny of euerlasting misery What profit then hath he that worketh in that wherein hee laboureth How much better were it to submit himselfe to the prouidence of God and suffer himselfe to be gouerned by his lawes This verse is an exposition of the 13. verse of the first Chapter Verse 11. He hath made euery thing beautifull in his time also he hath set the world in their heart so that none can findâ— out the worke that God maketh from the beginning to the end THe vnprofitable vanity of mans labour is illustrated by an Antithesis or contrariety of the most wise worke of Gods prouidence God by the worke of his power and wisedome hath made and set all things in comely order and by the word of his prouidence he gouerneth and administreth all things hauing prefined aforehand a conuenient and beautifull opportunity for euery thing But whereas the imaginations of mans heart are onely euill his pride is such that he would be a god and equall with God Gen. 3. 5. 6. and that by working out an heauen a felicitie and a glory in the world to himselfe therefore hath God laid a iudgement vpon his impatience ambition curiosity namely a presumptuous and foolish dotage to imagine that he is able to comprehend the whole course of times past and to come and thereafter to plot his endeuours to attaine a possibilitie of his own proiects to auoyd all opposite accidents and to remoue all crosse occurrences yet is hee so farre from the knowledge of that most wise iust conuenient and secret administration or aeconomie of God that he cannot rightly conceiue of one worke of Gods prouidence how it is begun how it proceedeth how it is finished by what meanes turnings and returnings it is effected Yea the wayes of God are past finding out Yet this is the madnesse of those whom we call vnderstanding wise prudent and politicke men to frame a world in
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
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
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