desolation shame and perpetuall ignominy All shall be in the end but the crackling of thornes vnder a pot For they do hatch Cockatrice egges and weaue the Spiders web Esay 59. 5. They are crafty fooles hindering what good they can and doing euil hurting many and killing themselues There is nothing in them but selfe-loue pride hatred and mocking of them that are good The good wisedome of God in his children which is humble and louing they despise and deride exalting and preferring their owne serpentine suttlety For they are of the Diuell seeking their owne wils lusts and glory not Gods nor any mans good CHAPTER X. Verse 1. Dead slies cause the oyntment of the Apothecarie to send foorth a stinking sauour so doth alittle follie him that is in reputation for wisedome and honour THis Chapter hath two parts First an exhortation to perseuerance in wisdome verses 1. 2. 3. Secondly a remedy against vanities in ciuill gouernement by the direction of wisedome from verse 4. to the end The Exhortation is inforced by an argument drawne ab incommodo from the hurt and inconuenience that shall follow vpon inconstancie negligence or leuitie A little folly staineth or disgraceth him that is in reputation for wisedome It is illustrated by a similitude of dead flies infecting the Apothecaries ointment As an oyntment made by th' art of the Apothecary is esteemd most precious desired of euery one yet is it corrupted with a few dead flies and contrarily casteth foorth a stinking sauour that offendeth the sence euen so a man that hath beene highly esteemed for his wisedome doth by a little errour yet indiscreetly committed lose his former grace and reputation A blacke spot in a white sheete is seene of euery one that can hardly discerne other colours and secret enuy that is put to silence by the common fame and grace yea and carried backe with the sway of the multitude as the Shippe is with the Tide breaketh foorth as waters when a small gap or breach is opened And this is also vanity God is only good only wise and will be knowne to be so If Salomon had not beene tempted to folly by his heathenish wiues nor Iosiah giuen the battell to Pharao without asking counsell of the Lord yet after-times shal bewray the ignorance and vanitie of man seeing that that which seemeth to be both wisely and well done for the present to mans reason hath a diuers and contrary euent for want of wise prouidence Therefore is God onely wise onely good Man must not therefore be discouraged but more carefully imitate him and learne as children do of their parents and as wisedome hath taught vs Mat. 5. 48. Be you perfect sv your heauenly father is perfect Verse 2. A wise mans heart is at his right hand but a fooles heart at his left THis verse setteth downe the meanes whereby to preuent and auoide the blemish of folly and to maintaine still the honourable reputation of wisedome The meanes is double or hath two members First the wise man is led and guided by vnderstanding according to the fundamentall truth or the right ground of things Secondly if he erre he soone perceiueth it and quickly recalleth and recouereth himselfe This is illustrated by the contrary and both contraries by a similitude of the right hand and the left A wise mans heart is at his right hand The right hand is more strong agile and operatiue then the left therefore the artificer handleth his toole and worketh with it and so proceedeth well and bringeth his worke to perfection but if he giue but one stroke with the left hand he marreth his work for the left hand is but an helper or seruant attending on and gouerned by the right Therefore the eye and minde of the worker is euer at his right hand so likewise sound reason or good vnderstanding is a mans right hand and his affections are his left The wise man is alwayes inclinable to good reason his eye mind heart is altogether fixed on the ground of the truth and thereafter he worketh and proceedeth and his affections are but attendants and seruants to his wisedome which he hath at command but if hee yeeld or giue place but once to them Pâ—ssima suggerunt they are brutall he marreth all the splendour or grace of his worke euen that one stroke shall be a great blemish and eye-sore Let not him also that can fundamentally and methodically carry his worke with him intermingle a foolish opinion or perswasion of another lest it be as brimstone cast into the lake or vessell of the Alchymist among gold whereby his worke is marred Moreouer a man is the right hand woman is the left For she was created for an helper an vpholder of the family not an actor yet is some man left handed the prudent man oft times giuing place to a woman is as gold mingled with brimstone or as one that holdeth his worke in the right hand and worketh with the left Adam Solomon Samson may be examples hereof and if Iob had regarded his wiues counsell all his innocencie had bene vtterly corrupted and his vprightnesse peruerted but the heart of a wise man is at his right hand The other member of the meanes is vnderstood by anantapodosis or ellipsis and is gathered by the opposite vers 3. This is illustrated by the contrary practise of the foole The heart of a foole is at his left hand The foole is carried with his affections he is alwayes in clinable to folly a wicked and a vaine thing soundeth best in his eares wisedome cannot enter into his head wholesome instruction he abhorreth For he hath an euill heart vnpurged vnhallowed and therefore is he euer inclined to the worse part His grounds are broken and confused disturbed and ruled by his lusts so are his proceedings disorderly and bring forth vanitie Verse 3. Yea also when he that is a foole walketh by the way his wisedome faileth him and he saith to euery one that he is a foole THe second member of contrary folly seruing to illustrate the practise of wisedome or second member of the meanes whereby the reputation of a wise man is preserued from blemish Yea also when he that is a foole c. When a wicked man is entred into the way that his filthy lusts haue drawne him into then his heart faileth him he considereth not whence he is swarued nor whither he tendeth but being proud and wilfull he will neither reclaime himselfe nor be reclaimed by another but saith to euery one that he is a foole he declareth his folly and maintaineth his folly He hath no delight in vnderstanding but that his heart may discouer it selfe Prou. 18 2. seeking out reasons and excuses for his folly and giuing foolish answers to euery thing that is obiected against his folly and also strengthening himselfe with the opinions and testimonies of such like as himselfe is Whereas contrarily the wise man presently acknowledgeth concealeth and speedily salueth his error
is for the sorrowfull to reuiue the spirits and disperse the blood of the oppressed heart to forget his pouertie and miserie And money answereth to all things This vetse may be interpreted thus Their feast is made for laughter and prodigalitie not for recreation c. and their wine maketh them merry to cast off all care that they may more freely liue in pleasure Esay 56. 12. and their money or abundance answereth to all these things that is to none other vse but to maintaine epicurish liuing as is all ready sayd Or else they may haue dependence vpon the former verse The Building of them decayeth and their houses droppe through who prepare feasts for laughter and wine for rioting and Luxuriousnes and their money serueth to all these things to none other vse but to prouide for feastings drinking and epicurish meetings This interpretation may well stand But to proceede in the former Money answereth to all things Hauing shewed the right vse of eating and drinking hee now sheweth the right vse of money Money serueth not for prouiding and mayntaining of feasts delicious fare pompe and pride but for all things For money is not as other mettalls limited to certaine workes vessells or instruments but it hath in it by humane constitution the nature of all things and is all things So that hee which hath money wanteth nothing that the world can affoord Therefore it is so loued and desired of worldlings yea euen of all men If it were of a particular nature and vse it then should be lesse desired and of some not at all It is made for change and ready supply of euery mans neede that euery one might be helped by other Money therefore is all things and for all things not for feasts and drinkings but to be layd out to other vses both diuine and humane not to be hoorded vp from vse which is theft because no man is for himselfe but for others also and others for him which is the essence of Charitie Hee that giueth money giueth meate drinke cloathing and lodging Hee that hoordeth it vp burieth all these necessary things in the ground from God and the poore to his power seeing that without money they can not be had yet both money and all things vnder the Sunne and the Sunne it selfe serue for nothing but backe and belly Mans body is the centre of all materiall things And if the body be the temple of the holy Ghost there is neyther money nor any thing else for the body but all for God If all men were for God there should be no such hungring for money It should be the vilest mettall of all other For yron is better then siluer If man were perfect in innocencie and holinesse he should neede no money at all it would be more trouble to him to carry money then it is now to want money The selfe-loue hatred and misery of man appeareth in this that hee which hath no money wanteth euery thing and he which hath abuudance of mony wanteth nothing Where abundance of money is there is abundance of couetousnesse oppression and all mischiefe euery rich thiefe striuing who shall buy nay wring and weary the poore out of all Contrarily when there is little money there is greatest contentation and loue amongest neighbours but when money commeth in it setteth all on fire and parteth friends The diuell commeth in with it for it in flameth the desire and the diuell bloweth the bellowes and they that are in loue with it are beasts Idolaters the children of the Diuell For it is his baite and his hooke whereby hee catcheth them and as it were hangeth them vp by the chappes Verse 20. Curse not the King no not in thy thought and curse not the rich in thy bed-chamber for a bird of the ayre shall carry the voice and that which hath wings shal tell the matter THis last verse is an answer to the complaint It is propounded by way of an Admonition or Dehortation which hath two parts answerable to the complaint verse 16. The first is Curse not the King or speake not euill of the King figured by an Epanorthósis or correction no not in thy thought or it is a Prolepsis answering to the common obiection Thought is free If thou hast no euill thought or euill disposition of the heart thou canst not speake euill otherwise thou canst not speake well let this then be one of the things that thou canst not doe and thou shalt be safe thy tongue shall not slippe It belongeth to God onely to reprooue Kings by his word For hee is the seruant of God Gods vicegerent and must not be lifted vp aboue his brethren hee is subiect to the word of God as well as any other and hath speciall commaundement to haue the Booke of the Law by him continually to be exercised therein and he shall be punished for his transgressions as well as any other This denunciation is made by man from God but the execution is in Gods owne hand If a subiect transgresse then he is punished because the king is eustos vtriusque tabulae Hee hath the Couenant in keeping he must be true and faithfull to his maister in punishing protecting rewarding his fellow seruants accōrding to his Lords appoyntment not after his owne lust and pleasure Nemo sui iuris est praeter Deum And things indifferent wherein they haue most power must not bee discordant from things necessary but attendants and ornaments not disparagements thereto No man is his owne hee neyther standeth nor falleth liueth nor dieth to himselfe but all to God All men are to be reprooued and punished by the king but the King by God alone God denounceth iudgement by men but executeth by himselfe If the Kingsmaners displease thee looke to thy selfe and consider the beame that is in thine owne eyes For thou in thy state and dealings and to thy power ar◠bad enough and if honour and power were put vpon thy backe what manner of man wouldest thou be Magistratus indicat virum What wouldest thou doe Great matters surely It may be somewhat for a while If the burden of the whole kingdome were layde on thy backe thou wouldest beare it lustily Euen as a child set vpon the back of a proude stomackfull vnruly horse would ride lustily Art thou in an office Looke to thy selfe how thou execucutest that Art thou rich what good doest thou How behauest thou thy selfe towards thy poore neighbours and tenants and seruants Thou art now a Scholler what if thou wert a Schoolemaister Dost thou know what thou art what thou wouldest be thou well knowest not Something lyeth curbed and pind vp in a secret corner as flies in winter that the warme Sunne-shine of Authoritie and Honour would produce If the handmaid were mistresse how gentle kinde and good would shee be to her fellow seruants and poore neighbours Salomon saith Prouerbs 30. 21. 22. 23. For three things the earth is disquieted and for foure which it can
it himselfe There iâ— nothing in the written Word but it extendeth in some sort to euery man though man be a foole and a beast and will haue nothing to concerne him but what he lusteth So are we blinded with Sathan and bewitched with our brutish lusts that in hearing we vnderstand not and in seeing perceiue not A iust iudgement of God on the wicked which hate the truth and embrace lies How many professing the name of Christ beleeuing in God children of Abraham as they say and imagine are indeed the very Princes Priests Pharises and commons of the Iewes that heard saw toucht talkt much of Christ and with Christ but yet heard him not saw him not c. They lookâ— for Elias to come but he was already come and they did vnto him whatsoeuer they would He was already come not in his owne person but in spirit and power The Iewes that were garnishing the Sepulchers of the Prophets whom their Fathers murdered would haue murdered the same Prophets if they had beene than liuing and preached as in the dayes of their Fathers and they did indeede murther them all in the great Prophet the Son of God Math. 23. Therefore saith Salomon The wise mans eyes are in his head but the foole perceiueth nothing of all that is before him Therefore they that are now liuing with their words and workes are the same that were of old Happy yea thrice happy are the eyes that can see this and the heart that can vnderstand it but that is not giuen to all The obstinate being conuicted of a deede condemned of old may say it is a wrong indeede it is vniust I must confesse c. but it must be so it cannot be remedied c. Againe they that doe such and such things haue good reasons for it c. I answer it must be so indeede and such reasons must goe currant and preuaile sor offences must be as they haue beene of old but woe be to him by whom the offence commeth as it was saide of olde And they had also as good reasons in former times for their musts as wee haue now for our musts and euen the same Woe be to them that say we must doe thus and this or else c. I must doe this or that or else I cannot liue c. So the Princes Priests Pharises Commons must crucifie Christ for their owne security and preseruation of the Temple City and worship of God here are good reasons So Iudas must betray his Master because he must haue money Pilate must be partiall and doe iniustice for fauour or feare of the Iewes though he knew the innocent and iust to be persecuted of enuie and should haue giuen iudgement rather against his false accusers and aided and protected him with his power and garrison of Souldiers countenanced him and his doctrine and all that fauoured him and contrarily disgraced and weakened euery aduersary he should haue obeyed the submonitions of his owne conscience but that the wicked must not do because they haue reasons to the contrary The Israelites must follow the wayes of Ieroboam contrary to the voices of all the Prophets and so must an infinite number now adayes be crosse and hatefull to all their teachers contrary to the submonition of their consciences because they haue reasons which many are ashamed to vtter The Iewes must be Church-robbers purloyning and alienating tithes because they had good reasons for it such as we haue for our Church-robberies But he that must steale must be hanged notwithstanding his good reasons so the wicked must doe wickedly because he cannot liue else or not liue so or so well as he desires because he must be damned Hell fire must burne therefore it must haue fuell Verse 11. There is no remembrance of former things neither shall there be any remembrance of things that are to come with those that shall come after AN explication of the confirmation figured also by a Prolepsis Ob. But there are now many things the like whereof wee neuer heard before And wee reade of many things that haue beene said and done that now are not neither are likely to be hereafter Ans That is but our ignorance For time consumeth all things Euery particular thing perisheth and euery deede vanisheth but yet in such sort as I said before Therefore when an olde thing is renued or clothed with other circumstances we obserue it not we perceiue it not no not when we are euen doing and saying that which wee know to haue beene done and said of olde no more then Iudas knew himselfe to be Achitophel and Dauid vtterly condemned himselfe in another 2 Sam. 12. 5. The Pope knoweth not himselfe to be Caiphas nor the Iesuites that they are Pharises The Pharises knew not themselues to be the very same with their Fathers to speake and doe euen the same things neither knew they Christ to be Zacharie or Elias hauing the same yea a greater spirit and power Mathew 23. 29. 30. See their madnesse They condemned their Fathers and iustified themselues because they built the Tombes of the Prophets and garnished the Sepulchers of the righteous and say if they had beene in the dayes of their Fathers they would not haue beene partakers with them in the bloud of the Prophets True iwis if Moses had beene there they would haue shewed themselues tender-hearted Wolues For Iohn 9. 28. They were Moses Disciples not Christs and yet is Moses fulfilled in him and Moses commanded them to heare him Abraham reioyced in spirit to see his day Iohn 8. 56. and they boast themselues to be his children Verse 39. But if Abraham should haue beene raised from the dead as was Lazarius or as Diues would haue had one risen from the dead to warne his brethren to haue accompanied Christ in preaching teaching these his children they would haue done the same to their Father Abraham and to Moses that they did to him They would haue crucified both Abraham Moses and Elias with him as the Pope would doe Peter now They boast that God is their Father verse 41. but God was now among them not in maiesty and terrour as he appeared in Mount Sinai to their Fathers at the giuing of the Law but incarnate appearing in their owne nature humble and meeke teaching them all things in mildest manner with sufficient testimony of his God-head yea euidently shewing forth the maiesty and power of his God-head whereof themselues were conuicted What blinded them thus what deceiued them what bewitched them Euen their lusts They were full of pride couetousnesse enuy in a word carnally minded hauing a shew of religion and deuotion in doing the outward letter of the Law and strictly obseruing their owne ceremonies and traditions thereby deluding the people and themselues also but what the spirituall intendment of the Scriptures was they were altogether ignorant Faith in Christ their Redeemer and the deniall of themselues the world the flesh and the deuill
prouidence hath prefixed a time vnknowne and vnalterable by man To euery thing that is subiected to the Law inclination and instinct of nature there is a time and a time to euery purpose vnder the Sunne that is to euery thing done by the election counsell and will of man To euery thing that necessity vrgeth vs to doe there is a time both of their beginnings and endings ordained of God So that wee cannot doe what we would nor when we would nor how we would nor how long wee would nor surcease when wee would nor change when we would For the hidden foundation of God remaineth sure and sheweth it selfe in his time contrary and diuers to our manifold vaine imaginations desires and purposes We therefore and all things with vs within vs and without vs in our bodies and in our mindes are subiect to the instabilities of times and seasons euen to opportunities and occasions in our beginnings proceedings and endings Verse 2. A time to be borne and a time to dye a time to plant and a time to plucke vp that which is planted FIrst it is not in the power of man to come into the world nor in his will to depart out of the world But the season or opportunity of both whether by the course of nature or otherwise is prefined by the counsell of God and is the work of his hand And as there is a time of the birth and death of man so also of the planting and rooting vp of trees there is a time ordained of God There is a time of their growth age standing and falling according to the necessitie and vse of man For euery man and euery generation hath his necessitie according to the exigence whereof hee applyeth himselfe by the information of reason partly to obtaine good partly to auoyd euill So there is a time to sow and to reape which things though men voluntarily doe yet the ground thereof is necessitie and for the doing of them wee tarry the appointed times and waite for the conuenient seasons which are not in our owne power Verse 3. A time to kill and a time to heale a time to breake downe and a time to build vp SEcondly the times of naturall life and death are not only appointed of God but also vntimely deaths by diseases casualties violence Iustice which wee thinke by skill to preuent and by prouidence to auoyd haue their appointed times And contrarily desperate life namely mortall euils both of dangers and diseases in our reason vnauoydable is in the hands of God who deliuereth and recouâ—reth killeth and saueth aliue at his pleasure to whom nothing is vnpossible Hereof the Scriptures affoord innumerable examples Dangers and diseases troubles and sicknesse deliuerances and recoueries from both are in the power of God Moreouer as there is a time of liuing dying planting and rooting vp so also of building and pulling downe according to the exigence of mans necessitie yea a time there is of building houses where trees grasse and corne haue growne and beasts haue beene fed and a time to feede beasts to plant trees and sow corne where paued courts and situations of faire buildings haue beene And all these workes depend vpon the opportunities of times without the power of man to which man applieth himselfe voluntarily by iudgement of reason according to the exigence of a secret necessity Verse 4. A time to weepe and a time to laugh a time to mourne and a time to dance THirdly euery man by all his wit laboureth or at least by desire wisheth to be free from cares and that is the end of his cares and to auoid the causes of weeping yet can he not escape that euill For either the want of fore-sight and diligence in himselfe or outward crosses and chancefull occurrences shall cause or else occasion weeping whether he will or no. Againe there is a time to mourne which men desire to auoid as the greatest euill yea when they cry peace then is sorrow at hand which neither can be auoyded nor mitigated nor ended by the counsell of our owne will For euen that is not in our power Contrarily heauinesse may endure for a night but vnexpected ioy commeth in the morning Psal 30. 5. 11. As the one commeth vnsent for so the other commeth vnlookt for Verse 5. A time to cast away stones and a time to gather stones together a time to imbrace and a time to refraine from imbracing FOurthly if a man purpose to pull downe an house yet that hee cannot doe euen when he would but hee must tarry for a conuenient season And if hee would gather stones together to build an house he must craue leaue of opportunity which dependeth on manifold circumstances So that whatsoeuer he prepareth in his heart to doe the issue must be of God yea opportunity calleth vs out to doe many things that we neuer intended Also there is a time of marriage both with whom and when and a time for children appointed of God to which a man must yeeld or else procure great and manifold euils to himselfe So there is a time to refraine from marriage and a time to abstaine from imbracing vnlesse a man shall bring vpon him the anger of God for his intemperancy Verse 6. A time to get and a time to lose a time to keepe and a time to cast away FIftly if a man vse any traffick by Sea or Land or by what trade or exercise soeuer he getteth his liuing hee must heedefully obserue the opportunity of time For time and tide tarry no man Time is to be taken and vsed whiles it serueth and offereth it selfe otherwise it is in vaine to follow the bird that is escaped This is a thing whereof all men repent them that they tooke not time while time serued Hence Solomon saith Prou. 27. 1. Boast not of tomorrow for thou knowest not what a day may bring forth We in this Land that doe not wisely vse that opportunity of peace which God offereth vs to enrich our selues by honest and lawfull parsimony but breake out into pride and prodigality venery and all kinde of vanity shall once repent the misvsage thereof We haue had a large and fit opportunity a long time to serue God and to doe good workes but with the vnprofitable seruant we hide our talent in the ground nay spend all on our lusts which are as a fire kindled by the fire of hell to deuoure vp holy things also It is said that in old time they spared from backe and belly and superfluous buildings to build Churches and maintaine Friars but the proud venereous politicke gluttonous Iouâ—ls of these times haue enlarged their throats and bellies as hell to deuoure and swallow vp Churches and tithes and Ministers and all Contrarily there is a time also to lose which by all our prouidence and best endeauour we cannot abide Yea sometimes the Merchants how greedy of gaine soeuer they be are glad to cast their wares into the Seas and
foolishnesse and he that is foolish is farthest from happinesse though he be a Monarch Yea hee is neerest to greatest misery as Iehoâ—akim Saul Zedekiah c. Samuel was better then Heli and Dauid then Saul And through the like folly were ten tribes rent from Rehoboam The highest estate or dignitie that a man can attaine to and which men commonly count the happiest is the state of a king For a king hauing all other in subiection and vnder command is in that worldly respect the neerest vnto God whose immediate vicegerent he is And therefore in respect of supremacy in the execution of Iustice and iudgement Kings are tearmed comparatiuely Gods But notwithstanding that high place and supreame power if hee want discretion and wisedome to sway the scepter in Iustice and iudgement according to the law of the highest he is worse than a poore subiect or inferiour that hath wisedome to order his priuate and particular state aright Yea though he be old and rich yet is he worse then one that is yong and euen a childe and poore because this hath wisedome that is is capable teachable tractable and so is in possibility and hope But contrarily the other being old and by reason of age and long experience should be of a wise and vnderstanding heart to discerne truth and equity but yet is foolish and carryed with the sway of wandring and fruitlesse lusts as children commonly are neither yet through wilfulnesse will be admonished that is will not heare nor yeeld to the aduice and counsell of sage and prudent counsellers but like Rehoboam Zedekiah Ahab Nebuchadnezzer setleth himselfe vpon his lees the other I say is better then hee All this comparison is figured by a Synecdoche of the Speciall For by king is meant all men of any externall power place wealth kindred beauty strength age or any prerogatiue Contrarily by the poore childe is meant any one that wanteth these prerogatiues and is the most inferiour Verse 14. For out of prison hee commeth to raigne whereas also he that is borne in his kingdome becommeth poore A Confirmation of the Antithesis or contrariety by the contrary effects of wisedome and folly in them both For out of prison he commeth to raigne That is though he be a captiue and kept in hold vnder chaines as Ioseph was yet by wisedome he commeth not onely to obtaine liberty but also riseth by degrees to the scepter So that he which was a bondman is now become a King contrarily he that is borne in the kingdome becommeth poore as if he should say the other was a made bondman but borne a king this made a king but borne poore because that the other was in his birth and bondage of a kingly heart and disposition as was Dauid though of meane parentage but this in his kingly birth and royall preheminence is of a declining and degenerating heart and disposition as was Iehoiakim and Comah Ier. 22. Whereby it commeth to passe that he looseth the reuerend and awefull regard of his subiects as did Sardanapalus c. By folly and wilfulnesse are great houses and kingdomes ouerthrowne and translated to others whereof the Scriptures affoord diuers examples By prison-house is meant any of meane estate or low degree as Dauid was and as Ioseph was according to the Psalme 113. 7. 8. and specially Psalme 106. 17. 18. 19. 20. By borne King is meant any of higher estate degree or preheminence in outward things by the figure Synecdoche Such like were Zedekiah Iehoiakim Coniah Verse 15. I considered all the liuing which walke vnder the Sun with the second child that shall stand vp in his stead THis third example of vanity and vexation belonging to royall state is figured by the preuention of an obiection thus What though sometimes it fall out that Kings are led aside either through their owne folly or deceits of wicked Counsellours as the flattering Princes corrupted Ioash 2 Chron. 24. 17. that argueth not that wise Princes behauing themselues prudently in all their wayes should be subiect to vanity that is depriued of happy contentation as other inferiour degrees are I answer that vanity and vexation in royall state is not onely increased by their owne folly or produced by an inward cause but also it proceedeth from an outward cause to wit occasioned if he were guarded from all other euils and discontentments by the vnconstancy and the instability of the passionate people his subiects For they are fickle and restlesse carried to and â—ro as euery blast of discontentment and idle fancies tosse their humours and are oft times like the Sea that maketh a noyse when no winde is stirring when they haue no cause but onely disquieted with an itch affectation of nouelties changes though it be for the worse as the Israelites being weary of Iudge ordained of God would be gouerned by Kings as other Nations were 1 Sam. 8. 6. 7. As they that being weaâ—y of rest must be exercised with labour verse 11. to 18. that they may be brought to know their happy estate which through fickle and wanton discontent they are ignorant of like to children that hauing too much of their owne will cry for the roode for nothing else will quiet them Deliciousnesse and fulnesse in euery thing groweth loathsome Howsoeuer men know not or are forgetfull of their owne good This then is a griefe and vexation to a King that the people rest not contented in him and if they doe yet when he is old they begin for the most part to turne their hearts towards the second euen the child or heire that shall reigne after him And this is not one of the least griefes of old age the contempt or neglect of the younger when as they see themselues growing out of request their names account and memoriall decaying by little and little with their bodies and with death vanishing quite away As this is to others so to Kings also a vexation to see already the common aspect of their people bent vpon another obiect before the time Old age is iealous and suspitious of the contempt of youth Verse 16. There is no end of all the people euen of all that haue bâ—â—ne before them they also that come after shall not reioyce in him surely this also is vanity and vexation of spirit A Reason why people are with the second child that shall stand vp in the Kings stead namely their vnconstancy There is no end of all the people that haue beene before them End hath not relation to time or perpetuall succession of generations but signifieth a fixed resolution and resistfull contentation or ioyfull complacence which is not to be found in the people which are wauering as the Sea and variable as the Moone For former people little regarded the present Kings Grand-father being old and in their desires turned after his Father being young whom againe now being old the present people are weary of and are all for his sonne and that for sinister respects
so neither doth he loue himselfe by the iust iudgement of God Verse 2. A man to whom God hath giuen riches wealth and honour so that he wanteth nothing for his soule of all that he desireth yet God giueth him not power to eate thereof but a stranger eateth it This is vanity and it is an euill disease A Particular explication of the proposition in these two next verses wherein this vanity or euill plague is set forth to the view of the eyes by an hypotiposis or liuely description There is a man that as hee hath thirsted after worldly goods as the Israelites hungred for flesh so God hath giuen him his hearts desire He hath riches hee hath wealth and the abundance of all things seruiceable for the welfare of mans life he hath honour or the place and title of dignitie to which he hath aspired neither doth hee want any thing that his soule lusted after but hath inioyed all the full measure and perfection thereof Here is the outward appearance of happinesse But God withholdeth his grace from him that he cannot vse it to his comfort He is like an asse loaded with gold and victuals but eateth thistles and in the end a stranger that neuer sweat for it one vnknowne to him yea it may be one that was his enemy shall haue the vse thereof So that it plainely appeareth at the last to all men that this happy man was the drudge the Purueyor the Porter the asse of other mens burdens Here is the vnprofitablenesse and vanity of his labour And this is an euill disease or grieuous sickenesse This euill disease than consisteth 1. In the accomplishment of his desires He hath riches wealth honour amplified by a commoration he wanteth nothing 2. In the priuation or want of grace to vse them Yet God giueth him not power to eate thereof Eating is put for all comfortable vses by a Synecdoche of the speciall 3. In the euent of all his possessions the translation thereof to strangers But a stranger eateth it Verse 3. If a man beget an hundred children and liue many yeares so that the dayes of his yeares be many and his soule be not filled with good and also that he haue no buriall I say that an vntimely birth is better then he A Continuation of the description of the vanity of riches without vse figured by a Gradation If or although a man hath not onely riches wealth and honour but hath euen an hundred children also euen children esteemed the greatest blessing as orbity and barrennesse was a reproch according to his desire which he may send out like flocks Iob 21. 11. and not onely so but withall liue many yeeres and yet his desires be not satisfied with riches so that he cannot inioy the comfortable vse of these things that are present but euen his children are an occasion of greedy desire care sorrow sparing and pinching c. and not onely satisfied and comfortlesse in life but also at his death hath no buriall euen neither then hath any vse of his goods children kinsfolkes for the honourable execution of his funerall Ier. 22. 18. but is rather executed for some capitall crime committed as many Emperours and Popes were or murthered Ier. 22. 19. or drowned or maketh away himselfe as Nero and Achitophel Saul and Iudas did or dyeth farre from home and suddenly or that had beene hated as Iason 2 Maccabâ—us 5. 8. 10. of all men and euen his children be weary of him and ashamed of him yea discredited by him in his latter dayes when his vnderstanding and memory fayling he hath no gouernment of his inordinate passions but is wickedly humorous wearisome and odious and therefore euen his friends glad of his death this is a vanity a miserable calamity This vanitie or euill disease particularized in this verse consisteth 1. In hauing children at a mans desire 2. In liuing long 3. In being depriued of all ioy through faithlesse and greedy desire 4. In an infamous and dishonourable death Lastly he illustrateth this vaine condition of the rich by a comparison of an abortiue child to wit one that is borne before his time and dyeth in his birth The vntimely birth is better then he Verse 4. For he commeth in with vanity and departeth in darkenesse and his name shall be couered with darkenesse A Confirmation of the comparison or preheminence of the vntimely-borne child aboue him Ki bahebel ba for he commeth in vanity i. as nothing being sencelesse of good and euill So that his comming is as no comming at all And as he commeth before his time and growth to ripenesse of birth and so is no man so againe he departeth in darknes he is priuately buried either few or none knowing thereof and his name is couered with darkenesse For there is no speech nor remembrance of him any more Verse 5. Moreouer he hath not seene the Sunne nor knowne any thing This hath more rest then the other A Second priuiledge or preheminence of the abortiue aboue the vaine rich Hee hath not seene the Sunne c. His birth was to him an end of all miseries to which the life of man is subiect He neither felt in himselfe nor saw the manifold corruptions and euils in the world nor the cares and trauels of this painfull life He is freed from bodily diseases and paines from oppressions and enuy from feares and dangers from griefe anger and fury with which the other was pressed and oppressed Therefore he hath more rest then the other who liued and dyed in vanity The corne that is cropt vp as soone as it appeareth or is bruised in pieces when it lyeth in sprout is better then the old weed that is hated while it standeth and in the end is cut downe for the fire Verse 6. Yea though he liue a thousaâ—d yeeres twice told yet hath he seene no good Doe not all goe to one place AN amplification of the former argument by a prolepsis Notwithstanding the eoÌ„mon afflictions of mortal life yet it is a pleasant thing to behold the Sunne to enioy the blessings of God bestowed on a man and long life is a blessing desired of all Therefore in that hee liued here many yeeres his condition is much better then the abortiues which was depriued of all Ans Although hee liued long yea a thousand yeeres and a thousand to the end of that yet is that no prerogatiue but a multiplication of miseries and vanities For he hath seene no good He hath spent his dayes in carefull trauell in sorrow griefe anger in much disquietnesse feare and trouble he hath depriued himselfe of sociall recreations of the day and the naturall rest of the night to accomplish his vaine hopes he hath liued besides all his goods he hath iaded his body broken his braines burthened his conscience he is hated of God loathed of men the earth groneth vnder his burden the World is weary of him hee is quite stript of all goodnesse and banished
Sodomites that all men may see what horrible filth lyeth in the heart of euery man which God restraineth for the preseruation of man-kinde for his Elect sake otherwise the Diuell is come downe and rideth vpon mans appetite The appetite multiplyeth it selfe infinitely For of all the millions of the liuing among whom the World is diuided euery one hath an appetite of all which sheweth it selfe in the vehemency and extreamity of mens striuings and aspirings higher and higher one roaring waue or billow beating forward another to ouerflow the banks and to conuert all into sea if God had not limited their line within which euery man is bounded when hee hath inhiated striuen and done what he can His might shall neuer be to his moode For God hath set hill against dale and contrarily But what the appetite of him that hath but one acre of ground to liue on and but one wife is in the nature and kinde thereof without outward restraint or inward grace and indeed both plainely appeareth by these two examples which may serue for all Therefore all the labour of man is for his body and bodily state but the appetite is not filled Moreouer if the bodily appetite should be satisfied with meate drinke apparrell with the delights of the sonnes of men and pleasures of the eyes and that the personall appetite were also satisfied with honor and Soueraignty which happened neither to Alexander nor to Heliogabalus nor to any naturall man yet cannot the soule be satisfied with infinite worlds For the food of the soule is not the world but God in the world The excellent beauty of Gods wisedome shining forth in all things enamoureth the soule with the loue thereof And the more that a man knoweth the more he thirsteth and longeth for knowledge But this appetite is not filled for it worketh on an infinite obiect which cannot be comprehended nor contained in the soule at least while it worketh by earthly organes So that neither Alexander nor yet his Master Aristotle nor Plato Aristotles Master could be satissied herewith Their appetites could not be stanched Hee that goeth about it maketh God an Idoll because he limiteth the infinite But if he be comprehended of any creature in heauen or earth then is he limited I conclude though the appetite of the body should be filled yet the appetite of man could neuer be filled Then full contentment or felicity is not to be found in this world nor by this world and the appetite that will not be filled with a little shall neuer be filled howsoeuer men commonly deceiue themselues thinking that if they had but this or that they would set vp their rest Yea euen as Diues would haue set vp his rest if he had gotten but one drop of water to quench his feruent thirst The truth is the more fuell the fire hath the more hot it burneth But the spirit of Christ is the water that cooles this heate and quencheth this thirst his body and blood satisfieth this hunger When the appetite the attractiue retentiue digestiue powers worke on this foode the other becommeth an excretion or expulsion But againe though we enioy Christ and the kingdome of glory by faith yet so long as we are here in the flesh wee haue not the full possession thereof 1. Ioh. 3. 1. and therefore desire to be with him 2 Cor. 5. 1. 2. To conclude Neither the appetite of the brutish man nor of the animall or carnall man nor of the spirituall man is here filled And what shal fill the vegetable man or locomotiue tree which desireth not meat drinke cloathing women children buildings c. Eccle. 4. 8. And yet is there none end of his labour Men now a dayes grow as thinne as Oakes begin to grow and all is filled with brutes and vnprofitable vegetables Verse 8. For what hath the wise more then the foole What hath the poore that knoweth to walke before the liuing A Confirmation of his former proposition concerning the insufficiency and weakenesse of earthly things to satisfie the appetite in their vse figured by a prolepsis and that by a Communication What can the wise man doe more with these worldly things then the foole And what can the rich man in all his abundance doe more with it then the poore doth without it The Hebrew is thus What more excellent or better thing by them is to the wise man then to the foole and what other thing is to the poore then to him that knoweth to walke before the liuing Then to him that can put forth himselfe put himselfe in prease make a shew or crackling noise carry a good account for doing good vnto himselfe Psal 49. 18. This I thinke the Hebrew directly intendeth Neither the wise man by his wisedome nor the rich man by his power strength and skill to order them for the best can doe more with them then bring their bodies to the ground in the full period of their times But this the foole and the poore doe as well as they andwhen they are all in the graue what difference is there of their bones And if there were any what is of their dust If the rich and the wise can do no more with them then the poore and the foolish then is there no strength in riches to full contentation or felicity Verse 9. Better is the sight of the eyes then the wandring of the desire This is also vanity and vexation of spirit AN amplification of the former reason further figured by another prolepsis thus Seeing that God hath giuen the earth and worldly goods to men for the sustenance and pleasures of the body they are a blessing and tokens of his loue and the beholding of them with the eye affordeth some contentment and satisfieth the desire of the soule And although perfect happinesse consisteth not therein yet it is much better then a wandring desire which longeth after many things and wanteth necessaries which the body naturally calleth for and prouoketh a man to seeke for though he would neuer so much inforce himselfe to restfull contentation He that hath a good competency and sufficiencie to cheere his body with comfortable things and to liue in good account and credit among the better sort is of a more stayed desire and hath loy in himselfe aboue him that hath lesse and is alwayes wishing complaining crauing c. Ans Be it so yet in these things that he possesseth there is vanity and vexation of spirit There is no soundnesse but rottennesse Misery may be mitigated but it can neuer be cured Verse 10. That which hath beene is named already and it is knowne that it is man neither may he contend with him that is mightier than hee A Confirmation of his iudgement or censure deliuered in his former briefe answere This is also vanity c. by two arguments The former whereof is drawne from the notation of mans name That which hath beene whatsoeuer it is for outward respects is already named
wet Verse 12. For who knoweth what is good for man in this life all the dayes of his vaine life which he spendeth as a shadow for who can tell a man what shall be after him vnder the Sunne THis verse containeth a confirmation of the former reason why that a man medling with great and many matters is nothing the better figured by a communication to inculcate the certaintie thereof No man knowes what is good for a man in this life all the dayes of his vaine life Life is amplified first by an emmeration of the least particles of time concluded in the generall all the dayes Secondly by the adiunct vaine Vanitie is illustrated by a comparison it passeth away as a shadow The time of life is but a day which is diuided into morning noone and euening The shadow is longest in the morning and it doth nothing but vanish till noone where it seemeth to make a stand but doth not but by increasing it vanisheth quite away If the shadow grow shorter time spends if it grow longer time also spends so is the time of life a continuall spending as the Snaile that continually wasteth her selfe Now in this fleeting time who can tell what is good for a man seeing that man and all things with him vanish away like a shadow Againe as there is no constancie of dayes in regard of their naturall qualitie and disposition but are variable and contrarie so neither is there of the state of man in the decourse of his life Euery day bringeth new trauels new cares new troubles alterations and changes and euery one is doubtfull and fearefull of after times And this is a vanitie Againe euery man seeth his imprudence and manifold errors committed in the dayes that are past he seeth his inconsiderate courses his ouer-sights the weakenesse of his vnderstanding and iudgement in contriuing things to the best for which he vexeth himselfe with griefe and anger all his life after and so recompenceth vanitie with vanitie Againe when he seeketh to redresse that which hath beene amisse by a new and better course he falleth rather into greater errours as hee that is in a maze or vast desart Therefore neither can a man himselfe who is best knowne to himselfe tell what is good for him neither can any other man For who can tell a man what shall be after him A confirmation of the former No man can tell what is good for a man throughout the whole course of his life seeing that life is vaine and euery day of life is vaine But why cannot a man tell what is good for a man Because that he that cannot tell what shall be after a man either in after times of life or when he is dead cannot tell what is good for a man to doe for the present but the former can no man doe neither can he doe the latter If a man could tell what would be cheape what deare he would be rich in a yeere But God hath left that in his owne power that all mans courses might be vaine and foolish 1 Macc. 6. 8. So that when hee hath striuen all his dayes with vehemency of body and minde the simple man that sat still hath gotten the prize Therefore seeing that no man can tell what shall be he cannot tell what is good for him whether to doe this or that whether to take this course or that whether the obtaining of his present desires shall turne to his good or greater euill 1 Macc. 6. 11. Luke 12. 20. He knoweth not the issue or euent of any thing For all is in the hands of God who doth all that men may feare before him and denying themselues cast themselues wholly vpon him CHAPTER VII Verse 1. A good name is better then precious oyntment and the day of death then the day of ones birth SOlomon hath hitherto declared the vanity of all worldly things in the last Chapter of riches that occasion the destruction of the owner of riches lost by casualties and leauing their owner destitute and miserable of riches without grace to vse them of the multitude of children of long life of the insufficiency of riches to satisfie mans desire of their weakenesse to benefit one more then another of their vncertaine euent Chap. 5. Now in this Chapter he sheweth the vanities of this life by degrees by comparing them with other things that are better for men then the best or most pleasing things though to the carnall man it may seeme otherwise and in their owne kinde are so indeede And his maine scope herein is to set downe those better things for certaine remedies whereby to auoide those vanities of life or to extenuate and mittigate them and to gather what good may redound to man by the right ordering of himselfe in the things of this life This he principally intendeth and the demonstration of vanities lesse principally or by consequence in this Chapter Moreouer the auoyding or extenuating of these vanities is not all that hee aimeth at but also the right meaning of that ioyfull and comfortable vse of riches whereof he spake before Chap. 5. 18. 2. 24. For this gift of vsing riches is not terminated in the welfare and complacence of the flesh as the Heathen imagine but for a further grace here intimated in that those things that are contrary to the pleasure of the flesh are preferred aboue all This I take to be the counsell and direct intendment of Solomon here A good name is better then precious ointment Concerning the coherence of these words with the former They are an answer to an obiection vpon occasion of his last words especially to wit that the increase of worldly goods was nothing but a multiplication of vanities and that no man could know what is good for him in this vaine life The obiection may be thus framed If there be nothing good for a man here but all is vanity and the more that hee seeketh to ridde himselfe of infelicity by wisedome and trauell and to obtaine wealth and honour by so much the more vanity is increased yea and that there is no good to be had nor knowne in this life then is there nothing but matter of despaire in this life and better it is for a man to depriue himselfe of life then to prolong it in misery especially when hope of better faileth Answ Although that God hath subdued all things to vanity and all the wisedome and studies of men to folly yet that is not driftly to torture man with despaire and to destroy his creature but to bring him to faith and obedience to know to feare and obey his Creatour For if man of pride and presumption will needes exalt himselfe and coyne a felicity or glorious state here in the World to make a petty god of himselfe he shall in the issue and vpshot find all to be but vanity and himselfe a foole and a beast And all men naturally doe thus Gen. 3. 5. 6. There is
sinfull and the curse lyeth on them and the deuill is their Prince who is the Lord of the flesh but God hath gathered a Church to himselfe which is pestered with Hypocrites also and the children of God themselues partly by meanes of these corrupting hypocrites partly through the temptations of the reliques of lust within them are drawne aside out of the way oft times The iust God therefore punisheth the one and chasteneth the other His messengers or instruments are the Plague comprehending all infirmities diseases and maladies the Sword signifying all miseries and troubles that way and Famine Say not therefore Why were the old times in that respect also better then these A third answere is giuen by Solomon himselfe Chap. 1. 9. 10. The thing that hath beene is that which shall be and that which is done is that which shall be done and there is no new thing vnder the Sunne Is there any thing whereof it may be said see this is new The foole perceiueth nothing of all that is before him why Because he discerneth not the substance of things when they are cloathed with other circumstances Therefore what is new what old hee knoweth not neither can obserue how the variable imaginations of all generations all their deeds and manners are fixed in their centre to the nature whereof all things are conuerted A fourth answere therefore shall be this Leaue off murmuring complaining and disputing against God mortifie wrath reuenge and couetousnesse betake thy selfe to the word of God with a wise and vnderstanding heart in humility exerâ—ise thy faith in obedience thereto and then shall the world be well with thee the righteous shall resort to thy company they shall reioyce with thee and commiserate with thee and the peace of conscience shall ouercome all things If the world be an hell of euils yet shalt thou be in heauen contrarily if the world were a paradise of pleasures yet shouldest thou be in hell Some are full of feare and despaire and most greedy in time of plenty some are ioyfull hopefull and content in time of scarcity He that hath aboundance and no children is a care full drudge and hee that hath but little substance and many children liueth in comfort Therefore auoyde wrath let goe displeasure let the world runne his circuits heare thou for thy time what the Lord saith to thee and doe his will while thou liuest and then shall it be as good a world to thee as euer it was To conclude If all these old worldlings would mortifie those rebellious affections and lusts which reigne in them and heare what he saith who speaketh to all generations the world should be as good as they can imagine it euer yet was But when the Lord calleth to them then are they euer ready to call vp their fore-fathers to set them in opposition against the Lords as the Pharisees did Ioh. 9. 28. We are none of this mans disciples we are Moses disciples The truth is they were the deuils disciples and so are these Sauages If these answers satisfie not the rod of the Magistrate is for the fooles backe and the yoke for the beasts necke Verse 11. Wisedome is good with an inheritance and by it there is profit to them that see the Sunâ—e A Fourth rule or remedy whereby a man is armed against the miseries and vanities of this life whereof impatience discontent oppressions murmuring complaining reuenging c. are principall vanities is Wisedome Concerning wisedome two things are handled First the profitablenesse thereof to verse 23. Secondly the difficultie thereof from thence to the end The profit is first generally propounded verse 11. 12. The proposition is infolded in a comparison with that which is of greatest account yea commonly counted the chiefest good among men to wit an inheritance Wisedome is good with an inheritance or as an inheritance gnim nachalah and by it there is profit It is more excellent or better Veiother i. praestantius magis to them that see the Sunne The comparison is from the Lesse to the Greater figured by a Correction thus A faire inheritance is a thing desired of all men and a man of great possessions is commonly counted happier then other men Yet is not that the onely good nor the best good but there is another gift of God as good and as profitable for man as an inheritance without which his inheritance be it neuer so great shall be vnprofitable to him Nay if we must make comparison betweene wisedome and wealth wisedome is the more excellent in it selfe and better to man For a wise and a poore childe is better then an old King that wanteth wisedome Verse 12. For wisedome is a defence and money is a defence but the excellency of knowledge is that wisedome giueth life to them that haue it A Reason of Wisedomes excellencie aboue wealth because it is a defence to a man in euery state of life and in euery matter The Hebrew is betzel hachochâ—ah i. In the shadow of wisedome The fruit or profit of wisedome is illustrated by a comparison of an arbour or thicke leaued tree in the heat of Summer which is very great in those countries and therefore they vse to sit and eate meate vnder such trees yea and to sacrifice to their idols in such places As the thicke arbour by refraction of the Sunne-beames defendeth a man from the broiling heat of Summer and refresheth him with the coole ayre and also protecteth him from the violence of tempestuous blasts mitigating the extremity of the one and the rigâ—ur of the other reducing both to the temper of mans body so doth wisedome in prosperity and aduersity defend a man that neither the excesse of the one nor extremitie of the other shall ouerpower him but he so moderateth both as that he keepeth himselfe cleare and free in some good measure from the temptations and predominance of them both Sapiens dominabitur actus The wise man ouerpowreth the starres and is armed against the weather The heauiest things by engines may be remoued and done which otherwise to plaine strength are impossible and by deuice of instruments the strongest castles are battered downe and thickest wals pierced through so many things to common iudgement vnpossible are done and auoided by wisedome And monie is a defence or shadow These words seeme to be an answere to an obiection thus Wisedome indeed is good and a defence to a man but monie also is needfull and a present remedie For by monie may a man readily obtaine his desires and speedily auoid an euill For what fauour can a man obtaine by wisedome that cannot as well be obtained by money Et genus formam c. It maketh the base honourable and the deformed beautifull yea in another acception of the words it desineth all things Ans It is true money is a defence also and may preuaile much oft times and most in a corrupt state Money maketh friends and addeth strength whereas otherwise a man
the snare their iawes to the hooke all which traps they either see or discerne not or else they are so priuily layed and disguised that they see not For man is wiser then beasts he comprehendeth them but they cannot comprehend him As the soule of man exceedeth beasts so doth God exceed men yet like beasts they thinke that they are far out of his sight hee is in the height of heauen they are in the depth and lower parts of the earth they are couered with the clouds as Adam was hid from him in the thickets of the garden Gen. 3. 10. as at the day of iudgement they shall runne into caues and holes of the rockes to hide them and vnder the bottomes of mountaines if it were possible yea and they couer with a couering hiding their counsels deepe from the Lord and keeping close their deuice in the bottome of their heart from the Lord. They neuer thinke of him nor know him though he walke in the midst of them no more then wilde beasts wilde foule and fishes know man their soueraigne being alwayes among them and in their sight but they discerne him not For though the wittie wicked thinke himselfe to be the wisest yet he is a foole Psal 14 1. and a beast And of foule beasts and fishes there is a generositie and a rusticitie an innocencie and a crueltie yet all is beast God comprehendeth man and all things but he is infinite and comprehended of nothing The subtilty of the wicked is but foolishnesse he puts his foote into the trap his heele into the grin his necke into the snare with prouidence and cunning as the greedy fish and rauenous foule that hee alone may swallow vp all the hooke into his throate and be first taken He diggeth vp a pit and falleth into it himselfe he hideth his trap priuily and his owne foote is taken He imagineth that all things must giue way to his wisedome and counsell for God is not in all his thoughts but when he least suspecteth God that is greater then he whose power command soueraigntie and glory he neuer regarded striketh him suddenly and intangleth him in his owne nets and traps Sennacherib Antiochus Nabuchadnezzar Alexander were become Behemoths and Leuiathans Elephants and Whales surpassing the common condition of men Heroes or Demi-gods swords stauâ—s hookes lines snares nets were but sticks and cobwebs but in their greatest rage and tumult he putteth his hooke into their noses and turneth them about with his bridle Esa â—7 29. The wicked conceiue mischiefe and bring forth iniquitie and their belly prepareth deceit Iob 15. 35 as did Achitophel Haman Iudas c. but they suddenly perish and come to a fearefull end For there is a snare in the prosperitie and hopes of the wicked They are trap-makers and snare-setters for others and others for them For so are the wits of the wicked exercised all their dayes They walke about with snares and nets and walke among snares traps Now are they takeÌ„ suddenly in their owne now suddenly in other mens They are preuented by sudden death as the vnripe grape is shaken off and the flower of the oliue with a stormie blast or nipping East winde and their glorious verdure is withered in a moment as the ioyous and luxurious graine is blasted with lightning Amnon perished when his heart was merry with wine 2. Sam. 13. 29. Belteshazzar perished suddenly in the night of a festiuall day Dan. 6. 30. Nabuchadnezzar in the same houre that he exalted himselfe aboue all power was disrobed of his royaltie turned into a beast and driuen out from amongst men The rich man in the same night that he blessed himselfe in the reuiew of his worldly possessions was carried away to hell The old world was swept all away with the floud when they were eating drinking feasting marrying So were the Sodomites in a morning when they were ready to rise from nightly venery to adorne their proud corpse for meetings to eating drinking gaming to prouoke to lust and to make themselues strong for lust For they were rich and despised the poore they were farting full and spuing full proud beasts they regarded not the afflictions of Ioseph but were cruell and mad against those that reproued them as their dealings and speeches to Lot do testifie We in this land are growing into this veine to be crafty and proud donaughts the child teaching the father being it selfe reprobate to euery good worke Verse 13. This wisedome haue I seene also vnder the Sunne and it seemed great vnto me THe third example of induction of the euent of counsels and wisedome the vanitie whereof to carnall reason sheweth the vnknowne and deepe wisedome of God who most wisely and to the best ends ordereth and disposeth the same Whereas hee sayd before that bread was not to the wise nor riches to men of vnderstanding which was a speciall and remarkeable vanity he returneth to a better reuiew thereof and expresseth it at large vnder a Parable Wherein it is by an Hypotypâ—sis or liuely description plainly set forth before our eies It consists of two partes of a Preface and of a Narration The Preface as in this verse This wisedome haue I seene also c. This worke of Gods wisedome doe I also obserue and it is a thing not vn-usuall but it is to mans reason strange and wonderfull First that a man of counsell and wisedome should be poore Secondly that the benefit and vse of his wisedome should redound to the vnthankefull who being protected and inriched by his wisedome should notwithstanding leaue him destitute and let him liue in pouertie still Which thing is euery where now adayes verified in many worthy seruants of Christ whose paines in the Gospel is of great desert and the benefit thereof inestimable Verse 14. There was a little Citie and few men within it and there came a great King against it and besieged it and built great bulwarkes against it Verse 15. Now there was found in it a poore wise man and he by his wisedome deliuered the Citie yet no man remembred that same poore man THE Narration or Parable it selfe in these two verses There was a Citie little in it selfe and the inhabitants were few It was neyther fortified with Towers Castles strong Walls nor Gates of strength nor yet prouided of men and munition for the battell And a powerfull King came against it with a great army hee layd siege to it and built great bulwarkes against it and made engines to batter it downe vpon them Now amongest all the rich the strong the honourable there was found a man of a verie meane estate as God bestoweth his gifts as pleaseth him on the poore and the young Iob 32. 8. 9. but yet a man of wisedome iudgement and counsell who by his wisedome deliuered this Citie Euery man tooke notice of him for they were in great feare and despaire and they were all partakers of this benefit Their wiues and children liues and
houses stored with costly furniture enioying the pleasures of the world as Iob complayneth chapter 21. Dauid in Psal 73. and Amos chap. 6. riding abroad on pleasure riding on strong and shining horses riding in Coaches hunting and sporting intertayning and being intertayned sumptuously And Princes walking as seruants on the earth That is to say men of learning discretion wisedome godlinesse grauitie wanting semblable meate drinke apparell building houshold stuffe lodging friendship and for want of an horse trauelling on foote like to labouring men and seruants and working for want of necessary food and raiment as the meanest men doe If this were not in the Church as well as in the Common-wealth it were more tollerable But better it is to walke on foote to heauen then to ride on horse-backe to hell with the foole Verse 8. He that diggeth a pit shall fall into it and who so breaketh an hedge a Serpent shall bite him THE answer to this complaint is contayned in these next foure verses expressing the euill that a discontented immodest or rebellious subiect bringeth vpon himselfe not barely propounded but illustrated by foure elegant similitudes whereof two are set downe in this verse He that diggeth a pit shall fall into it A prouerbiall sentence taken from those that make graues or deepe pittes which often vnawares fall into the same themselues In those Countries they vse to make pits lightly couered ouer with straw leaues stickes and dust to catch wilde beasts in and to catch me also in It is applied to plotters and deuisers of mischiefe which going about to harme other men are cast downe into the pit of their owne counsells Psal 7. 15. 16. He made a pit and digged it and is fallen into the ditch that he made his mischiefe shall returne vpon his owne head and his violent dealing shall come downe vpon his owne pate So Haman was hanged vpon the same gallowes that he had prepared for Mordecai Hest 7. and Perillus was first broyled in the brasen Bull that hee made for the tyrant Phalaris to torment others in Ioh sayth The Lord taketh the wise in their craftinesse This craftinesse is the wisedome of the world so much extolled If a man be subtile and politike for his owne aduantage though others be hindered and harmed thereby and God dishonoured yet hee is praysed at leastwise he is highly conceited of himselfe for his wisedome It is commonly sayd The best gamesters haue the worst lucke so these craftie foxes play often wilie beguile themselues For the Lord will not let their wicked imaginations prosper lest they be too proude He that intendeth euill against the Ruler is secret and deepe but he first falleth into his owne pit The sauage Papists haue afforded foorded vs many examples hereof in this Land for God hath giuen them vp into a foolish and reprobate minde to make snares traps and pits for themselues it is all their practise they do nothing but worke their owne woe They rush against the rocke and are split in peeces And who so breaketh an hedge a serpent shall bite him He that goeth about to dissolue the gouernment or alter it at his pleasure which is compared to an hedge shall be stung of the serpent euill shall light on him vnawares that imagineth euill against the Lords annointed Therefore would not Dauid touch Saul that wrongfully sought his life Thus was Achitophel taken in his owne wilinesse and Absolon 2. Sam. 18. 14. was stung with the darts of Ioab And Pharao persecuting the Israelites or rather the Lord in his people was ouer whelmed with the waters and so it fared with Guido Fauks and his fellow-conspirators Verse 9. Who so remoueth stones shall be hurt therewith and he that cleaueth wood shall be indangered thereby WHosoeuer diggeth downe another mans wall to enter into his house or remoueth land-markes shall be punished either with misfortune in the euill doing or by law Or the meaning is he that diggeth stones out of the quarry or rocke and lifteth them vp or carrieth and recarrieth them is in danger to be hurt and he that cleaueth wood is in danger to be hurt many wayes He that goeth about to remoue a Ruler out of his place and to deuide a settled gouernment that is at vnitie in it selfe vndertaketh a dangerous peece of businesse As he vndertaketh a desperate worke such shall his reward be It is euill medling with edge tooles and heauy stones and trees are not for children to deale withall Verse 10. If the iron be blunt and he do not whet the edge then must he put to more strength but wisedome 〈◊〉 profitable to direct IF the edge of his axe or wedges be blunt and vnfit for such workes and he hath not whetted or prepared and fitted them according to the greatnesse and knottinesse of the tree then must he adde to more strength and weary himselfe but effect nothing vnlesse the breaking of his tooles and maiming of himselfe so he also that diggeth a pit without knowledge and skill that rashly breaketh vp an hedge and remoueth stones without consideration and art and good aduice shall effect nothing by strength but hurt himselfe for such weights are not to be dealt withall by plaine strength But wisedome is excellent to direct Wisedome prepareth a good toole to worke withall wisedome considereth the weight of the worke and contriueth accordingly For plaine strength auaileth little in woodworkes stoneworkes ironworkes which are done by art and fit engines and instruments Well as these things are not done with inconsiderate strength but by art and diligence so neither can any man by wilfulnes frowardnes or foolish strength preuaile against the Prince nor appease his anger or heauy displeasure by any such like opposite courses For this is an heauy matter or subiect to worke vpon not to be enterprised without perfect skill sharpe tooles and mature deliberation to contriue it A ship is a weighty vessell and cannot be vsed at our pleasure as a little boate or a dish A King counterpoiseth the kingdome and the states of kingdomes are not often changed he therefore that vndertaketh that worke is a foole swimming in a pit ful of snakes to catch an eele When God wil bring a generall iudgement or vtter destruction vpon a land then shall he in wisedome effect it as pleaseth him The Papists will needs make themselues Gods actors pretending his cause they are the diuels sollicitors and actors and God giueth them the ouerthrow For what speciall reuelation or command haue they to stab and poyson Princes or to set vp a monarchy by bloudshed The Church was neither so planted nor augmented as the Antichristian synagogue hath bene for then should Christ haue had need of Peters sword and then the Apostles should haue killed rather then haue bene killed with a word as Peter did Ananias and Saphira Therefore the Papists dig pits and fall into them they breake vp hedges and are stung of serpents they cleaue wood and cut
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
wealthy remember the rich foole Luk. 12. Will you needs liue in pleasure on earth with contempt of all that feare God remember the Sodomites Will you be glorious and pompous spectacles remember Diues Do you approue of any thing except Religion and the feare of God Heare what your brethren and companions say that are gone to yours and their home before you heare what they said when they were aliue as you are now Wild. 2. throughout And againe heare what they say now being dead as you shall be Chap. 5. 4. 5. 6. c. And you proud oppressing pompous mockers what aduantage is your wit your wealth your pride and pompe to you when your riches are vanished when your idols your bodies are rotten when your children are begging and come to fearfull ends and when your soules are in hell Remember this thou yong man to moderate thy fleshly ioy pleasures delights to pacifie thy wrath to mollifie thy rigor to teach thee wisedome and humilitie and aboue all things to seeke the kingdome of God Verse 10. Therefore remoue sorrow from thine heart and put away euill from thy flesh for childhood and youth are vanitie A Conclusion with an exhortation which is twofold The first is destructiue or negatiue teaching mortification in this verse The other is astructiue or affirmatiue teaching viuification Chap. 12. by which meanes the heauie iudgements of God are auoided and true happinesse is attained Therefore put sorrow from thy heart and put away euill from thy flesh to wit inordinate affections and lusts Put away moodinesse anger impatience carnall loue worldly zeale hatred enuie griefe sorrow c. And put away all inordinate and insatiable desires and lusting after worldly things riches honours pleasures vainglorie pompe gluttonie voluptuous liuing pride venerie epicurisme euen all disordered affections and lusts For childhood and youth are vanitie A reason to enforce the exhortation As childhood soone vanisheth away so doth youth or middle age as morning is soone spent so is the mid day and old age hasteneth as the Sunne to his going downe The pleasure of youth is vaine and momentanie it is like the fading flower in the Spring whose verdure and beautie soone vanisheth the blast of the East winde and the scorching beames of the Westerne Sunne cause it to wither in a moment As the time of youth is fleeting and transitorie so is the state thereof sinfull and dangerous Sinfull because the plasme or vessell of the soule is now strongest in her temptatious dangerous because the diuell and the world are now most busie to imprint folly in the hearr of the yong man He is now in winning or losing The way of a yong man is like a serpent vpon a stone a bird in the aire a ship on the sea which way these will turne no man certainly knoweth CHAPTER XII Verse 1. Remember now thy Creator in the dayes of thy youth while the euill dayes come not nor the yeares draw nigh when thou shalt say I haue no pleasure in them THis Chapter hath two parts an exhortation and a conclusion The exhortation is contained in the first seuen verses It is the astructiue or affirmatiue part of the conclusion Chap. 11. 10. exhorting to Christian or godly life specially duties of pietie consisting in faith and obedience as in the former Chapter he exhorted to duties of charitie Remember This word is opposed to forgetfulnesse the common corruption and vanitie of youth For youth being violently carried with headstrong passions and vnbridled lusts is most apt to forget God to despise instruction and hate correction Remembrance is historicall or practicke and effectuall The former is the bare vnderstanding and bearing in mind of a thing past as not pertaining to vs but the wise man maketh vse of euery thing The latter is the vnderstanding remembrance of that which pertaineth to vs to do or a dutie to be performed It is particular or generall Particular is of euery mans dutie in that calling wherein God hath placed him Generall is of Christian duties to be performed of all Particular callings and duties are sanctified by the generall and comprehended vnder it Therefore this remembrance is holy and generall holy because it is a remembrance of God and his glorie generall because it extendeth to the whole man inward and outward Therefore he saith Remember thy Creator that made thee in his image and all things for thee Remembrance therefore is to direct all faith hope loue feare obedience euery action of life and cogitation of the mind to God onely euen to his praise and glorie Contrarily to forget is to be vnthankefull and disobedient Deuteron 8. 11. Beware that thou forget not the Lord thy God not keeping his commandements and his lawes and his ordinances c. 14. Then thine heart be lifted vp and thou forget the Lord thy God c Therefore this word Remember implieth continuall obedience in euery thing or perpetuall thankefulnesse Thy Creatour This is not an ampl fication but an argument of confirmation Remember God fâ—r hee hath made thee anâ— that in his owne image therefore art thou bound to him in pe petuall duety and seruice Now. Hee speak in of the time present as the Apostle doth Hebr. 3. 13. Exhort one another daily while it is called to day A d what is this but to remember God while we haue our being as Dauid sayth Let euery thing that hath breath praise the Lord euen whiles it hath breath Then must we needs remember him from the comming in tiâ—l the going forth of the breath And so often as we drawe our breath lâ—t vs remember that wee drawe life and all things for life from him And as we send forth our breath so must we returne all in thankefull obedience to him We draw the all-nourishing ayre into our bodies and send it out of our bodies euen so what we haue receiued from God let vs returne it againe to God with aduantage This is the practike or effectuall remembrance here spoken of In the dayes of thy youth Hee sayth not whiles thou arte young or in time of youth but maketh mention of dayes to intimate that euery particular day of this life is to bee consecrated to the Lord that is not the bare time as some giue the Sabaoth to God but all our thoughts words and workes in the day and not some but all For wee are not our owne but the Lords as Saint Paul sayth to Seruants Serue the Lord not men And to speake as the thing is the whole time of life is a Sabbath The Sabbath was ordained for the reliefe and helpe of our infirmitie and also to shew forth our consociation and fellowshippe with our fellow-members and fellow-seruants in the Church triumphant as farre foorth as the necessities of our bodies heere below will permit For eternall life is heere begunne Therefore wee owe nothing to the flesh not one minute of time nor one thought of the heart We are the