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
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
Euery worke is full of griefe in it selfe and occasioneth griefe to others The workes of the brutish Epicure are grieuous the workes of the foolish that thinketh himselfe wise are grieuous and so are the workes of the wise seeing that he dyeth and his wisedome is forgotten as they and theirs are Moreouer hee confirmeth this reason againe by a Prossyllogisme or addition of another reason For all as well the best as the worst things is vanity and vexation of spirit Thus farre of his counsell in the reuiew of the two former wayes to happy contentment verse 12. Of his determination or censure of them verse 13. of the confirmation of his determination and the reuiew of the euent of wisedome and the wise verse 14. of his determination or conclusion vpon the reuiew verse 15. of the confirmation of his determination verse 16. and conclusion verse 17. Verse 18. Yea I hated all my labour which I had taken vnder the Sunne because I should leaue it vnto the men that shall be after mee THis verse hath relation to the reuiew and euent of his pompous magnificence verse 11. He looked on all his workes and labours but all was vanity and vexation Why because there was no profit vnder the Sunne Here is further set downe the consequent of that euent namely that he obtained not only no contentment by his great workes but also hated them The reason of his hatred is because hee should leaue them to the possession and vse of another man who should be heire to all his labours yet neuer tooke any paines for them Verse 19. And who knoweth whether hee shall be a wise man or a foole yet shall hee haue rule ouer all my labour wherein I haue laboured and wherein I haue shewed my selfe wise vnder the Sunne A Confirmation of the reason figured by the preuention of an obiection thus That a man shall leaue his labours to another is no cause of griefe For seeing that hee must not alwayes liue here for one generation passeth and another commeth it is a mans ioy and comfort rather yea the prosperous successe of them in their continuance to future generations giueth great contentment to the heart Ans That cannot be because it is impossible for me or any man to know whether he shall be a wise man or a foole It is figured by a communication to intimate the impossibility thereof And what manner of man soeuer hee shall be yet shall he haue the rule command and vse of all my labours at his pleasure wherein I haue so diligently exercised my wisedome If hee proue a foole what is the fruit of my labour and my wisedome euen to be the purueyour of another mans sensuality and to subminister matter for the execution and maintenance of his folly So all my labour is lost If he proue a wise man yet will he alter change and vse all my labours according to his owne minde and so shall they be transformed as a vesture into a new fashion Therefore in that a man must leaue his labours to another mans possession and disposition that is also vanity Verse 20. Therefore I went about to cause my heart to despaire of all the labour which I tooke vnder the Sunne A Conclusion of the reason confirmed in the verse before Seeing that my wisedome in my labour shall be either turned into folly or else translated into another fashion I iudged it better to despaire of getting contentment by my workes rather then to place any hope in such vncertainties that I might else-where seeke for the true happinesse that cannot be lost nor changed Therefore seeing that in the best things done here by wisedome wee haue more matter of despaire than hope and howsoeuer are held in continuall suspence they are meere vanity and vexation Verse 21. For there is a man whose labour is in wisedome and in knowledge and in equity yet to a man that hath not laboured therein shall he leaue it for his portion This also is vanity and a great euill AN amplification of the conclusion conteined in the verse before Namely of the despaire and griefe of his labour by an obseruation of the common condition of men There is many a man that laboureth to attaine to an happy estate here and that by wisedome knowledge and equitie to which God also giueth a blessing that so his heart might reioyce without checke of conscience in the fruition thereof which is seldome incident to the rich yet shall he leaue his estate behinde him to be a portion for another that neuer tooke any paines for it And so be the prouident and true drudge of he knowes not whom and how it shall be vsed and imployed and blessed in the hands of him he altogether knoweth not Yea sometimes it falleth out that the heire curseth his patrimony because that if he had not had such a meanes and prouocation he should not haue committed so many euils Faelix necessitas quae ad meliora traâ—it For our Sauiour saith How hard is it for a rich man to enter into the kingdome of heauen This then is a vanity and not onely a prâ—uation of good or a nothing but also a great euill namely that a man should not onely be depriued of his goods by death but also that his goods should be depraued Verse 22. For what hath man of all his labour and of the vexation of his heart wherein he hath laboured vnder the Sunne THis verse hath reference to the 18. verse before containing a reason of the hatred of his dispairefull labours figured by a communication to giue more weight vnto it If a man see no profit of the labours of his body and minde then they haue nothing but matter of despaire and hatred in them but what profit or ioyfull contentment can any man finde in the laborious getting and carefull keeping of his gettings Therefore as I said at first so after many proofes I conclude What profit hath a man of all his labour that hee taketh vnder the Sunne Verse 23. For all his dayes are sorrow and his trauaile griefe yea his heart taketh not rest in the night This is also vanitie A Prossyllogisme or confirmation of the former reason He hath no profit of his labours no calme contentation Why For because all his dayes are full of paines and sorrowes trouble and anger His trauaile is full of care and anguish feares and doubts perplexitie and anxiety His heart is depriued of the naturall reft of night For then hee falleth to reuiew the labours of the time past and to dispose of the trauaile of the time following to bring all things aptly together without the interruption of manifold occurrences or chances for the accomplishment of his proiect Againe although he would take his rest yet the manifold businesses and exagitations of his thoughts on the day cause many broken dreames and fearefull phantasies which often disquiet the spirit and maketh the heart pensiue afterward So that a
and according to their owne hearts as if they were gods or rather Gods Apes that is first to purpose with themselues what they will haue and what they will be and then by their wisdome and strength to turne all the world and euery thing about to this point to winde and wring in euery man and euery matter by craft or violence by feare by flattery by simulation dissimulation to make in the end a generall concurrence or confluence of all streames into this Ocean This impossibility is that wherabout he beateth his braines vexeth his minde disquieteth his heart toyleth his body depriueth himselfe of all ioy and comfortable rest all the daies of his life But what is the profit of his wisedome and labour in the last end Euen to make himselfe a foole aby-word a spectacle of follie Parturiunt montes exit ridiculus mus The maine end of all is but a bable like the towre of a Babel a new nothing It is like that great sencelesse lumpe of earth that Nabuchadnezzar set vp yea it is like that huge braineworke the Synagogue of the Romish beast It may be obiected How can euill things be said to be beautifull and what times hath God ordained for wickednesse I answere euill things in the kinds and natures thereof as they proceed from the deuill and the venemous fountaine of mans heart are loathsome and vgly but euill things in their times as God vseth them are beautifull necessary and comely namely as they are sent as iust and due punishments from God as executions of wrath and vengeance for the wickednesse of the world and tryall of the faith and patience of his seruants In time of peace there is vnthankfulnesse pride contempt of God abusing of his creatures to riot and excesse then the sword famine warres pestilence and manifold miseries are in that respect beautifull in their time Many men get their goods by couetousnesse racking oppression vniust dealing extortion bribery deceit vsury vnmercifulnesse to the poore purloyning and withholding of the Leuites wages Now it is a iust reuenge and beautifull that a Ruffian and dingthrift rise vp and riotously waste all Dauid committed adultery with Bathsheba and slew her husband This displeased the Lord 2 Sam. 12. Therefore shall the sword neuer depart from his house he will raise euill against him out of his owne house and take his wiues before his eyes and giue them vnto his neighbour c. So Amnon defiled his sister Thamar and Absolon in reuenge slew him Absolon rebelled against his father and by the counsell of Achitophell committed incest with his wiues c. Afterwards Achitophell hanged himselfe and Absolon was slaine by Ioab and he was executed by Solomon These adulteries murthers incests rebellions treasons are in their kindes abominable but as they are iudgements of God beautifull He turneth all euill things to the good of his Elect and his owne glory as well in executing Iustice as shewing mercy Verse 12. I know that there is no good in them but for a man to reioyce and to doe good in his life Verse 13. And also that euery man should eate and drinke and inioy the good of all his labour it is the gift of God IN these verses he gathereth and concludeth from the former obseruations and considerations the right vse of all worldly things for a remedy or mitigation of the vanities as he did Chap. 2. 24. which he confirmeth first by the testimony of his owne knowledge secondly by the efficient cause Seeing that it is the propertie of fooles to weary themselues about vaine contriuing and disposing of things according to their inordinate desires let the wise man be better aduised and learne by the example of Gods dealing with them how to apply himselfe both to get and spend namely with a contented mind and quiet heart Let him learne to reioyce and cheere his body in the comfortable and sober vse thereof and to giue part to the poore Ephes 4 28. and to the Church 1 Cor. 9. 14. To this tranquility of minde Dauid exhorteth Psal 37. 3. Hope in the Lord and be doing good dwell in the land and verily thou shalt be fed Relye on Gods prouidence and leane not to thine owne wisedome as Solomon saith This is all the good that all our wisedome and trauell can produce out of these earthly things and the onely true profit that can be made of them But this consideration can no man fetch out of his owne braine If he doe apprehend it yet his memory cannot long hold it And if hee doe remember it yet his foolish heart cannot practise it because wits not seasoned with grace must be working It is therefore the gift of God Verse 14. I know that whatsoeuer God doth it shall be for euer nothing can be put to it nor any thing taken from it and God doth it that men should feare before him A Confirmation of contentation and tranquility in the right and good vse of things drawne from the stedfastnesse of Gods workes which are vnalterable It is meere madnesse either to think that the causes of things and their proceedings are in our power or that the euents of our counsels shall be according to our designements or yet to vexe our selues at all if the successe be not answerable according to our expectation For let a mortall man deuise aduise and plot what he will and as he will yet can hee neuer disanull or any whit alter the decree of God for the preparations are of the heart saith Solomon but the answere of the tongue is of the Lord and so is the worke of the hands Yea it is a great impietie for a man to thinke that he can by his power or free-will either adde or detract from the decree of God or turne aside any part of his counsell For euen that which a man hath done by his free-will was originally from the vnchangeable decree of Gods will Act. 4. 28. From whence proceeded euill but from the negation of election and giff of perseuerance The ordering and disposing whereof God hath decreed according to the pleasure of his will which is a depth vnsearchable vncomprehensible But wee know this that he doth all out of the loue of himselfe and to the glory of himselfe And so is he all in all All this he confirmes by the testimony of his owne knowledge Moreouer the vnchangeablenesse of Gods prouidence is amplified by the end thereof That men might feare before him That men seeing their owne ignorance weakenesse foolishnesse in the diuine additions detractions changings and disaâ—ulling of their purposes and designes on the one side and all things swayed by an ouer ruling power on the other side might be brought euen whether they will or no into his presence namely to acknowledge reuerence and to depend on him only and humble themselues to his ordinance being reuoked from their owne ambition and pride by the vnhappy successe of their wisest and surest courses This
the worke of God whatsoeuer the meanes be For nothing is without him He vseth crooked things to the accomplishment of his will as well as straight But the wisedome of God in applying them to vnknowne ends and good ends excuseth not mans malice and euill intents Weigh the reason of aduersity by wisedome and then rest on God as Iob did and as Dauid did in Sauls persecutions in Absolons rebellions and Shimeis cursed raylings Iob said The Lord giueth and the Lord taketh away and we must receiue euil punishment and chastisements because we are euill as well as good of the Lord. The former are our deserts the later Gods mercy Dauid said of Shimei Let him alone peraduâ—nture the Lord hath bidden him curse So consider that this is the worke of God Therefore feare blaspheme not neither fret nor striue Thou canst not alter the course of the heauens nor change the weather but thou in wisedome applyeâ—t all thy worldly businesses to the times and as the times will giue thee leaue Anger and contention is but vaine This patient consideration and contentation is inforced by a reason of the intent and end of Gods wisedome herein God hath also set the one against the other c. So hath God tempered the life of man with the intercourse of crosses and succession of things contrary exercising iudgement iustice and mercy in his secret counsell that man might find nothing what to say or doe to imagine or deuise in any state of himselfe For Gods worke is most wise secret and firme vnalterable by man not to be preuented nor amended by his erroneous counsels But the must let the arrogant search of causes passe and glorifie God in aduersity as well as in prosperity as Iob did yea God sendeth prosperity and aduersity and other contrary accidents to trie vs namely that we may see and know the manifold hidden hypocrisies of our hearts that by these occasions shew forth themselues in imaginations affections words and workes Deut. 8. To conclude God doth this that wee may know and confesse him to be all in all and our selues to be but fooles and beasts of ourselues Verse 15. All things haue I seene in the dayes of my vanity There is a iust man that perisheth in his righteousnesse and there is a wicked man that prolongeth his life in his wickednesse A Confirmation of the former reason by the effects of Gods secret and wonderfull prouidence seeming quite contrary to reason and to be intollerable indignities which he further confirmeth by the testimony of his owne experimentall knowledge All things haue I seene There is nothing that can be conceiued and knowne by the vnderstanding and reason of man but I haue had the obseruation and experience thereof For from the prudent obseruation and experience of the workes of God haue I gathered rules of wisedome for the instruction and direction of others He addeth In the dayes of my vanity to signifie the fulnesse of his experience of good and euill of wisedome and folly He hath seene both in himselfe and obserued in others the workes of God This briefly of the testimony The matter or subiect of the testimony are two particular effects of Gods prouidence The first is There is a iust man that perisheth in his iustice namely for truth and righteousnesse sake So Abel was slaine by his brother Cain because his deedes were righteous and his owne wicked 1 Iohn 3. 12. Esay saith Chap. 59. 15. Hee that departeth from euill maketh himselfe a prey Naboth was slaine for keeping a good conscience The Prophets our Sauiour Christ the Apostles and Martyrs suffered death for the truth Many are murthered spoyled vexed rayled on by the wicked for righteousnesse sake and euen the last end of the righteous oft times seemeth to be without honour as the wicked in hell confesse they erroneously iudged in time of their iouill life Wisd 5. And this is a thing contrary to carnall reason and hard to be vnderstood Psal 73. 16. 17. And therefore are many offended thereat and take occasion to depart from the way of truth For they fully know not this point of wisedome namely to relie on the prouidence of God contrary to humane reason and that he is most honoured when we trust him on his bare word The second effect is contrary to this And there is a wicked man that prolongeth his dayes in his wickednesse Contrarily againe some there be that neither feare God nor reuerence man without conscience without truth in words and deeds swearers blasphemers oppressours despisers of the good mockers of grace couetous iniurious and yet flourish in prosperity haue the World at will haue children at their desire build houses plant vineyards purchase Lordships yea they are honoured of men and praised for their wisedome they liue in health and die without sicknesse Iob 21. 13. Lazarus perished in hunger Diues liued in pleasure Christ was soone cut downe but Herod liued long euen till he was foure-score yeeres old If a man iudge according to outward appearance these things argue that there is no prouidence at all But it argueth infidelity and pride enough when a man will beleeue nothing without so many reasons and proofes nor doe any thing at Gods command till he see his wages Mal. 3. 14 Righteous men die and mercifull men are taken away Esay 57. 1. that they might not see nor feele the euils to come on the World as Lot was taken from among the Sodomites And wicked men liue to their further vengeance and sorrow as did Herod The righteous are chastened with death and the wicked liue to increase their damnation 1 Cor. 11. 32. They are taken away lest wickednesse should alter their vnderstanding and deceit beguile their minde Wisd 4. 10. The wicked liue to defile their soules and bodies with all kinde of sinne to haue all their worldly desires accomplished to ripenesse as did the Canaanites Let vs therefore turns our selues to the prouidence of God and there rest contented For they that trust in him shall neuer be ashamed nor confounded Verse 16. Be not righteous ouermuch neither make thy selfe euer wise why shouldest thou destroy thy selfe THirdly the practise of wisedome consisteth first in auoyding extremities verse 16. 17. Secondly in keeping the meane verse 18. The extremities are excesse or defect The excesse is an errour on the right hand when a man by pride abuseth his wisedome in stretching it beyond the limits bounds of humane capacity either in defining thereby what is iust what vniust or what is truth what errour Be not righteous ouer much A man cannot be too righteous in respect of obedience to the Commandements yet if he be so much addicted to one or some as that hee despiseth the rest he bewrayeth hypocrisie and folly and may well be said to be too iust For a man is not to cull out what hee thinketh good thereby to iustifie himselfe and to condemne others but as Dauid saith to haue respect
dangers by euill meanes as Caiaphas and Pilate did but he that feareth the frost the snow shall fall vpon him Many thinke to auoid pouerty with theft vsurie couetousnesse but all in vaine Neither shall violent nor craftie courses preuaile or helpe a man It is impossible to breake off the whole politicke body in him If the king will be auenged of him that hath offended who shall stand on his part to deliuer him For who shall expostulate or examine the cause Who shall bring the King into iudgement If the case be all mens and euery mans there is indeede an equiualence in the matter for the whole body matcheth the head and the head is not for it selfe but for the body Surely it is an hard case that the head should make all the body sicke For the disvnion of the head and the body is lamentable When the body of Israel tooke a new head to it namely a king God was displeased God appointed them Iudges but they had rather imitate the nations then stand to Gods ordinance Againe afterward when it tooke another head to it Ieroboam the sonne of Nebat what was it the better That was not the salue for their sore It is one thing to change a state or an head and another thing to purge out a corruption or in time to weare it out Wickednesse can neuer deliuer those that are giuen to it Surely if one man then all men in one body must abide the triall and the rod of correction For if they will needs auoid the scourge of God one way they shall bring a scourge vpon themselues more grieuous to be borne another way Not the Senate of Rome but the whole world executed Nero For he was an enemie of mankinde and defacer of the image of God a resolute dissolute tyrant Hee was no gouernour but a destroyer and put himselfe out of office and left the body of his dominions destitute and for his part exposed it to dissolution So did not Saul nor Rehoboam nor Manasses nor Amon c. Wickednesse is not to be reformed by wickednesse in the ordinance of God but euill is to be ouercome with goodnes saith the Apostle This of the duties or practise of wisedome in ciuill state whereby to auoid at least to mitigate the vanities troubles and vexations of this miserable life Whereupon wee may gather by necessarie consequence what vanities or miseries a man is subiect to in a politicke state And for a man to liue out of such an estate is misery it selfe For men should be as in old times dispersed people haue beene more vile then beasts and better is the worst common-wealth then none and the worst peace then the best warre All which things argue the necessitie of vanity And the practise of wisedome is to mitigate the same by reducing mankinde to the best of miserable estates according to the prouidence and ordinance of God and to abide an inconuenience to auoid a mischiefe So it is in the body and so it is in the Common-wealth Verse 9. All this haue I seene and applyed my heart to euery worke that is done vnder the Sunne There is a time wherein one man ruleth ouer another to his owne hurt THe second part of the Chapter of tyrannicall abuse of gouernment or that which is done vainely against law and right All this haue I seene A confirmation of the proposition following by the testimony of his owne experience All this that I haue spoken and am to speake of of people and magistrates in ciuill gouernment I haue seene euen with mine eyes and applyed my heart to euery worke that is done in the world This is a confirmation of his obseruation by the meanes and diligence that hee vsed to obtaine the true and exact knowledge of things For as a mans heart and diligence is such are his obseruations The wise taketh the right course and findeth out the truth But the foole bringeth forth superstition false rules and like conclusions There is a time wherein one ruleth ouer another to his owne hurt The proposition of this vanitie Rule and soueraigntie is desired of all For herein the pompe and glory of man sheweth forth it selfe most And great states are commonly counted happie For in regard of superiority splendor and administration of humane things they are tearmed gods But sometimes this title state and power is turned into greatest vanitie It becommeth vaine first in respect of those that are gouerned when a Prince seeketh rather the hurt then the good of the people as when he falleth to couetousnesse and oppression when he exalteth deiecteth graceth disgraceth according to his owne lust not regarding the worthinesse or vnworthinesse of the persons whereby vertue is put to rebuke and silence and all manner of vice flourisheth as weeds in an vncleane or vntilled soyle Secondly in respect of the gouernours whose wickednesse shall be punished with euerlasting ignominie For as they are most eminent in place and degree so shall the commendation of their vertues or the shame of their follie be eminent also and memorable for after times That a man should raigne ouer others to his owne hurt is but vanitie and of other vanities the chiefe Verse 10. And so I saw the wicked buryed who had come and gone from the place of the Holy and they were forgotten in the citie where they had so done This is also vanity AN exposition of the euils or vanities that follow tirannie to wit buriall and obliuion And I saw the wicked buried Their wickednesse profited them nothing they were as gods but they died like men yea they arrogating the glory of God to themselues liued like beasts and were pitted like beasts tumbled into the graue or depriued of the honour of the graue as was Cononiah and Iezabel and Ahabs bloud was lickt vp of dogges There be many examples hereof of Emperours and Popes Who had come and gone from the place of the Holy An illustration of their misery by a comparison or vnlikenesse of their place and dignity and their end They went and came with pompe and terrour to the place of iudgement they sate in maiestie vpon the seat of iudgement which is the place of the most holy they sate on the throne of God and forgetting themselues to be but men vsurped the glory of God as Nabuchadnezzar Senacherib Antiochus Herod Antichrist did Therefore so much the more remarkeable was their latter buriall or latter end the vanitie oâ— pompous tyrannie more euident the pride of the wicked wise more despicable and their end made a document to the liuing of mans madnesse and miserie Howsoeuer they are couered with darkenesse and returne to their dust Their show and stirre and tumult in the world is but the crackling of thornes vnder a pot which maketh a noise for a while and suddenly falleth into ashes which are cast vpon the dunghill This is their end And they were forgotten in the Citie where they had so done A second
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
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
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