the spawne or beginning that hath ouer-spread all generations of the World Therefore God hath subiected all things to vanitie out of which a man can by no meanes extricate himselfe but rather by striuing runne further in But yet seeing that there is an happie state of man here begunne which a man is to desire and seeke for in God not in worldy things and euen that in this vaine life which in that respect is not vaine there are certaine salues for these sores and remedies for these vanities Solomon therefore that he might take away from men discontentment and dispaire of their estate doth here deliuer rules of direction and comfort that they may haue wherewith to arme themselues against the troubles and miseries of this vaine life and in some good measure be able to alay and mitigate the same which God laid vpon Adam and all his sonnes for a iust punishment of his fall The first rule or remedy is in this first verse A good man A good reputation or report being the testimony of good men of the vertuous life honest conuersation of a man is a speciallblessing of God arming the heart with great ioy and comfort against many yea all outward losses and want of bodily things The excellencie of a good name is illustrated by a comparison of the best and most delicious things signified by ointment by a Synecdoche of the Speciall The comparison is both of the qualitie and quantitie First concerning the qualitie euen as the pretious ointment hath a fragrant scent refreshing and delighting the spirits of the senses whereby the body and minde is cheered so a good name and deserued estimation is of all outward things the most pleasant possession comporting the heart in euery state of life For it originally proceedeth from a good conscience and is the perfume of a godly and faithfull heart yea hee that hauing a great measure of the annointing of God which is the graces of his spirit to be a patterne to the rude a light to the blinde a guide to them that know not the way doth also refresh encourage and cheare the spirits and hearts of all that loue God and his truth among the filthy sents of corrupt examples fleshly fashions and ethnicall behauiours that are noysome and grieuous to the eyes eares and mindes of men of gracious disposition and as a fresh gale of sweet ayre to him that laboureth in the earth that liueth among earthly men Concerning the quantity the argument is from the lesse to the greater A precious oyntment is of great value a chiefe treasure and esteemed with the most precious things but a good name is of more worth then it or any earthly substance For costly oyntments and other treasures are of times more plentifull among the wicked For the sensuall are all for their sences but this is peculiar to good men alone They may be bought for money but this is the gift of God not to be purchased with base mettall They are corruptible this is euerlasting They leaue a man in death and betake them to a new master but the praise of the iust man remaineth still and still his owne It both tarrieth behinde him on earth and goeth with him to heauen and will crowne him with glory at the last day For although it be darkened for a time amongst the goates as Naboth was as Pauls and Dauids yet shall it breake forth as the rayes of the Sunne from vnder a cloud It may be couered but it cannot be polluted with vnclean tongues yet it becommeth more bright as mettall rubbed with dust or myre Whereas contrarily the false and forced praise of sinners that are prone and ambitious turneth to their greater shame as that of Herod Senacherib and the Pharisees did And so shall Antichrists doe as did that of Antiochus And the day of death then the day of ones birth These words are a second rule to arme the man that feareth God against temporall miseries Concerning their dependence vpon the former they are an answere to an obiection framed thus A good report in this life affords little comfort seeing that death commeth after it which is the miserable end of all men Ans The day of death is better then the day that one is borne It is better then the time of life and the transitory things of life Yea it is better then a good report it selfe because it is a comfort to extenuate the afflictions of life but this vtterly abolisheth all vanities The birth-day is an entrance into all woe and misery but the day of death is a passage into life The body is but a prison and a racke to the soule but by death it is set at liberty For by death are all miseries ended all dangers paines aches diseases sorrowes teares and that grieuous warre and conflict of concupiscence or fleshly lusts 1 Pet. 2. 11. doubtings vnbeleefe feares pride ignorance couetousnesse ambition enuy hatred lust which fight against the soule are dead from which Paul so earnestly desired to be freed Romans 7. 24. 2 Cor. 12. 8. Againe by death a man is freed from euils to come Esay 57. 1. He is deliuered from the wearisome company of petulcus goates Psal 120. 5. 1 King 19. 4. and from the assaults of Sathan yea from all fightings within and without to rest and raigne in glory with Christ and the blessed company of heauen This of the rule or remedy principally aymed at Now for the sequele or collection concerning vanity the argument from hence is thus If the day of death which to carnall reason is miserable be better then the day of birth surely this life is a thing most vaine But so it is Verse 2. It is better to goe to the house of mourning then to goe to the house of feasting for that is the end of all men and the liuing will lay it to heart A Second rule or remedy whereby a man is armed against the vanities of life is mortification which is the suppressing of sinne and curbing of the motions of sinne in the heart simply because it displeaseth God and is the onely thing whereby he is dishonoured Other mortifications are but either philosophicall or ciuill or subtle the first whereof is of naturall conscience the second of vaine glorious disposition the third of a diuellish heart But this is wrought onely by the Spirit of God who is a purifying fire and purging soape Mal. 3. 2. 3. not onely restraining and bridling but consuming sinne This consumption beginneth at the heart Ier. 4. 4. Breake vp your fallow grounds circumcise the fore-skinne of your heart If mortification beginne not here it is guilefull Psal 32. 2. He is blessed whose spirit is not guilefull though he be subiect to many infirmities Now that this rule may be operatiue and of force Solomon setteth downe the meanes and courses that are to be taken whereby to produce and nourish it for the comfort of the soule in this vale of misery The
in the graue whither thou goest A Fourth particular of reioycing is sedulitie or diligence in a mans vocation both in the workes of our Christian calling and of our particular calling Whatsoeuer thine hand findeth to do c. God hath giuen a gift or talent to euery man to be exercised therein God layeth some work or businesse before euery one worke is prouided for him against his comming into the world Ars long a vita breuis Skill knowledge or art is long or difficult businesse is great but life is short and sickly time hasteth and is irreuocable Therefore performe thy dutie towards God towards thy neighbours towards thy selfe without delay while time and opportunitie lasteth for God hath appointed a conuenient season for euery thing euen the least thing Thou hast the gift the worke the time the opportunitie and season from him obserue and do thereafter Then shall euery thing go well with thee thou shalt preuent manifold crosses and hinderances thou shalt haue a quiet and peaceable conscience and auoide this vanitie euen the penaltie of idlenesse which is pouertie and sorrow and many euills For whereinsoeuer we sinne therein shall we be punished That is Gods vnchangeable decree Therefore sayth Salomon the strong man attayneth to riches and so to what comforts riches may bring Surely whatsoeuer befalleth a man if it be not through his owne idlenesse and follie it is not grieuous but he taketh it as from the hand of God and is well contented being for his good some way and for Gods glory as the example of Iob testifieth Doubtlesse this was a great comfort to Iob in his extreamitie euen the conscience of his innocencie sinceritie and godly indeuors at all times This sustained him against the temptations of Satan of his kinsfolkes and his wife for at this time he was throughly tried his comfort was onely in God and his good conscience For there is no worke nor deuice c. A confirmation The time of working is in this life it ceaseth in the graue Heere may a man reioyce in his worke but when the night cometh a man leaueth working and receiueth his wages no man shall be benefited by thy workes wisedome skill or counsell when thou art dead neyther canst thou praise God nor glorifie him in the graue For here is the time of vsing and bestowing those gifts that God hath giuen for his glorie in this life The soule must be rewarded according to her workes done in the body and by the body but when the body is dead the soule can worke no more for a reward For her instrument wherewith she worketh is taken away for euer If the soule glorifie not God with the body and bodily things heare this yee Church-robbers Bels Iezebelsâ— iâ— shall neuer glorifie him in heauens but descend to him that is Lord of the flesh and death For the prophane and vncleane can haue no fellowship with the Saints in glorie because they are no members of Christ his mysticall body they are in their menstruous cloth in their bloud Ezeoh 16. Verse 11. I returned and sawe vnder the Sunne that the race is not to the swift nor the battell to the strong neither yet bread to the wise nor yet riches to men of vnderstanding nor yet fauour to men of skill but time and chance happeneth to them all THE second example of induction of the euent of the deedes and indeuours of men euincing that nothing is in our power but all is in the hand of God Verse 11. 1â— I returned whereas I said before that sedulitie and diligence is a meanes to auoyde or mitigate many vanities and euills whereby to obtaine some contentation of minde in this vaine life it is not so to be vnderstood as that a man can by his owne indeuour obtaine it neyther yet is hee to place any confidence in his gift or diligence for they shall be either fruitfull or fruitlesse to him as pleaseth God For this is certaine that there is no certainetie in any thing that man might feare God and onely depend on him and know that whatsoeuer he is or hath it is Gods and in Gods disposing to his owne glorie who will do with his vessells what pleaseth him he formeth thee and vseth thee in his wisedome according to his owne will but the vaine imaginations of man are infinite I returned and saw vnder the Sunne A confirmation of that which followeth by the testimony of his owne obseruation That the race is not to the swift c. This haue I considered that the vse of those faculties of body and minde which God hath bestowed on man eyther in his birth or by his industry is not in mans power For the race is not to the swift nor battell to the strong Againe if a man being indued with these faculties doth also vse them and vse them well yet the profite and fruit thereof is not in the power of him that vseth them rightly For doe we not see that bread is sometimes wanting to the wise money meate drinke and apparrell to the learned wealth to the prudent and men of vnderstanding fauour and grace to men of learning and skill Therfore both the facultie and gift it selfe the exercise of the gift and the benefit of the exercise is to be referred to God who is the author and disposer of all gifts and euents Surely this seemeth to be a great vanitie and grieuous to carnall reason that the swift should loose the benefit of the race and another that sitteth still receiue it that the strong man should loose the reward of the battel and the wise man who procureth much good vnto others should want necessary foode and payment that the prudent and man of counsell by whom publique and priuate states are settled vpheld and maintained should want riches and that men of skill should want good will and fauour Againe the swiftest man sometimes in running looseth the race the strong armie looseth the battell So Abraham with his three hundred seruants put foure Kings to flight Genes 14. Gedeon with the found of Trumpets murdered the hoste of the Madianites Iudges 7. Dauid slew the Grant Goliah 1. King 17. Leonidas with sixe hundred men massacred fiue hundred thousand of Xerxes hoste Tomyris Queene of Scythia deuouted vp the whole hoste of Cyrus whose force Babylon could not resist So Iudas Maccabeus cut downe his strong enemies on euery side What should I speake of the Prophets of Christ and the Apostles the lights and life of the world What was the reward of their wisedome their gifts and labours And why Because dogges must haue meate howsoeuer gluttons must surcharge their stomacks whores must â—ide in coaches and fare deliciously and goe sumptuously scuballs that doe nothing but deuise how to grace a lustfull corps are thought worthy of any thing of all they haue be it neuer so much But Christ in his Ministers as he was in his owne person must be exposed to derision and
good in this vale of misery is imperfect yet in continuall motion and progresse to perfection though the whole engine with all the furniture thereof man and euery condition and state of life ethike politike ecclesiastike groane vnder the burthen of vanity Here then is wisedome and worke for the curious Alchymist who surpasseth common capacities Here is the skill that extracteth gall out of hony and hony out of gall Here is the Phylosophers stone that turneth yron that base mettall into gold the purest mettall euen the soueraigne good that ouercommeth euill yea that turneth things in their natures cursed into blessings the beginnings of endlesse torments into eternall glory the light that expelleth darknesse the life that swalloweth vp death the spirit that weareth out the leprosie canker and rottennesse of the spirit of the vessell of the person of the outward state To omit the many learned dotages of the worldly wise and madnesses of selfe-willed Idiots some man thinketh himselfe happy if he knoweth the euils of this life and with all hath knowledge to auoid them and in procuring of good vnto himselfe for his bodily ease comfort and pleasure thinkes that by this wisedome he hath obtained the chiefe good and so kisseth his hand and sacrificeth to his net his subtle sound pate as he iudgeth Here is his vttermost extent in this sphere is he rowled as the Sow in the mire Secondly some man againe esteemeth such a one but brutishly subtle because he doth not good to others as well as to himselfe as the principle of humanity requireth Quod tibi vis fieri fac alijs Doe as thou wouldest be done to Therefore because he is cautelous and prouident for himselfe and communicateth to others also he iudgeth himselfe to be that happy man He excelleth indeed the former brute as he againe doth that vegetable one Eccles. 4. 8. euen as the ayre excelleth the water and that the earth But the wisedomes of these three conioyned by vnion into one indiuiduall are but as an excellent vessell or receptacle for this last Lastly another who is truly wise indeed excludeth this man from happinesse yet because he is but as a beautifull body without a quickning spirit which is pietie the soule or supernaturall spirit enlining the rest So that neither the wise vegetable nor the wise brutall or sensible nor the wise reasonable or humane but the wise spirituall organized with the rest as I may say is onely capable of this soueraigne good of Solomon This onely knoweth what is good in euill things and states what euill in good things and States what is good for himselfe in both in this vaine life according to that line and measure that God dealeth to man This wisedome ordereth and enliueth the other wisedomes being a supernaturall gift the diuine influence of the sanctifying Spirit For they being seuered from this are but an eye without the optike spirit which indeed is no eye but a dead member The like we see in the structure of mans vessell id est in the vegetable and brutall spirits but the reasonable soule enliueth moueth and ordereth them both or rather her selfe in and by them by vertue of her vnion with them whereby they become rationall The degrees of this good to be gathered out of Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or positiue doctrine are briefly these 1. To be in a calling according to Gods generall decree Gen. 3. 19. Otherwise a man is a belial a sluggard a dissolute disperst incompact member out of fauour with God and man and his owne conscience and lyeth open to many miseries as he is the fittest subiect to be sentina malorum the sinke of euils 2. To labour in that lawfull calling to exercise his talent that his Lord may receiue his owne with aduantage 3. To labour with diligence Chapter 9. 10. of this booke Hereby many bodily miseries and occasions of spirituall temptations also are auoyded For a man to be negligent in his businesse is to be brother to a waster as Solomon saith else where 4. To comfort and solace the body with the fruits of our labours all the creatures from the highest heauen to the centre of the earth seruing to no other purpose then the reparation conseruation of the soules fraile corruptible vessell For the soule her self is enliued fed conserued by another World the Word of God effectuall by the spirit that speaketh therein The body is ex limo terrae of the slime or seede of the vniuerse but the soule is ex alia propagine progenie 5. As we haue receiued good so to be faithfull dispensers thereof viz. to communicate to others wherein the essence of charity consisteth Communicating of mutuall duties is the bond of ciuill or sociable life whereby a man in any condition of life in harmefull occurrences and vnfortunate accidents is preserued helped relieued and the beneuolous aspect of neighbours congratulating his prosperous state is a lightsome pleasant and comfortable thing Moreouer danti dabitur qua mensura metimini vobis metietur But this communicating is of all gifts and duties towards equals superiours and inferiours euen of euery one in their place and calling towards others in oeconomike ethike politike state Thus farre the Heathen man goeth but here he makes a stand he cannot transcend his Orbe All things are made for man saith Cicero and man is borne for man to be seruiceable and comfortable one to another in sociable life Therefore all these degrees doe but as it were constitute the vessell of the quickning spirit 6. The sixt and last degree therefore of felicity is piety towards God sincerity in diuine worship briefly shut vp in this word Feare God and keepe his Commandements It is totum hominis or totus homo the whole man without which he is but praestantissimum brutum What this feare and obedience is is set downe in the Law of Moses at large which is more largely and plainely expounded by the Prophets and they againe by the life and doctrine of our Sauiour Christ and that againe by the Apostles and they by Pastors and Teachers to the Worlds end This is that compleate soueraigne good of soule body and state positiuely taught in this Treatise Which in a word is this the wise demeanor of a man towards himselfe towards others towards God in things concerning his owne body and person concerning communicating or sympathising others concerning diuine worship according to the direction of Gods Word These degrees must not be sundered but kept intire of him that would be compleatly happy so farre forth as happinesse can be obtained in this confused enormous World Men being ignorant of this sixe-fold vnion fall into many errours run out into many extremities and plunge themselues into a gulfe of miseries yea and digladiate among themselues praysing dispraysing blaming excusing they know not what euen tossed in a labyrinth But he that builds on this ground and walketh in this light riddeth himselfe and others
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
a Citie for the defence thereof Prudence excelleth puissance and counsell valour A weake man that hath light is better then a giant that is blind and a man ouer-commeth the Lyon and the Elephant and taketh the whale For there is a time when the strong is weake and the weake strong and wisedome findeth it out Great buildings are raised by skill or wisedome of that kind not by plaine strength The ship also is guided by wisedome and by wisedome of that kind are the windes and floods made seruiceable Hester by wisedome deliuered the Church of God from their oppressours and brought Haman to the gallowes that he had prepared for Mordecai By the wisedome of Iudeth was Bethulia deliuered and the deuouring hoast of Olofernes disperst and cropt vp with the sword And by wisedome Leonidas king of the Spartanes with sixe hundred men dispersed fiue hundreth thousand of Xerxes hoast So that the strength of his tenne hundred thousands were broken by sixe hundred men and Greece deliuered Iustiâ— lib. 2. Verse 20. For there is not a iust man vpon earth that doth good and sinneth not FOurthly the practise of wisedome standeth in a right consideration of the condition of man since the fall For there is not c. The true and full vnderstanding of this principle giueth great direction to the wise both for the bridling of impatience anger reuenge c. and also for euen and moderate carriage of himselfe among all sorts of men and in euery matter First this is to be laid downe as an infallible ground that no man is perfectly good nor yet can attaine to perfect goodnesse in this vaine life Therefore is euery man full of imperfection and wants whereupon commeth such disorder crossenesse and difficulty of euery matter Euery man then being fraile and sinfull doth often more or lesse depart from this duty partly of ignorance partly of temptation and who is hee that offendeth not in his tongue There be many obstacles to let euill deedes and remorse of conscience setleth the heart before they be acted besides manifold occurrences but the tongue is neere to the heart and as it were the sound of the heart which is conueyed by the ayre of the breath and qualified by the imagination of the minde which followeth either the suggestions of Sathan or the cursed humours in euill I say cursed because the body is a masse of sinne and death by the curse Gen. 3. 17. Well seeing that regeneration is but here begun and not perfected and that all men partly of temptation partly of infirmities are subiect to many falles in deedes and words especially there shall and must be occasions of anger discontent reuenge c. Verse 21. Also take no heed vnto all words that are spoken lest thou heare thy seruant curse thee A Consequent or conclusion of wisedome deducted necessarily from the former ground If all men be subiect to offend often by deede and word then must thou not giue thine heart and memory to all the words that are spoken Let not all crosse speeches angry and idle words settle in thine heart and memory But let them passe away as other vaine sounds doe For he that will examine euery word that men speake sometimes of heat sometimes vnaduisedly c. shall neuer be charitable but alwayes contentious neuer quiet but alwayes grieued and such seedes being receiued into the heart will bring forth no good fruit but corrupt the good seedes of grace and make the ground barren Euill words are the seedes of many euill workes Let the seedes die and much euill shall be auoyded When angry words are past let euill thoughts passe away with them and make them an occasion of firmer friendship reconciliation and charity which was a cause of emnity But let not the euill spirit bring in these thoughts againe at least giue them no entertainement lest the last errour be worse then the first Lest thou heare thy seruant curse thee Asher Lo tishmagn id est when as because thou shalt not or oughtest not to heare thy seruant speaking euill or reprouing thee But in charity forbeare to examine his words and deedes too strictly And then is this conclusion or precept inforced by an argument of the Greater denyed to denie the Lesse n these words If thou oughtest not alway to heare with griefe thy seruant reprouing thee or his angry complaints then much lesse oughtest thou to regard the angry speeches or contumelies of others c. If in wisedome thou must turne away thine eare and winke at many both words and deedes of thy seruant who is maintained of thy Table and purse and oweth duty and reuerence to thee then mayest thou much more passe-by the reproaches and petty abuses of others that liue aequali iure vvith thee that are free as we say vnder God and the King To conclude if a man in charity must beare with the infirmities of his seruant and those that are obliged to him by any bond or duty then must he much more be of charitable behauiour towards all men by suppressing anger impatience reuenge c. Verse 22. For oftentimes also thine owne heart knoweth that thou thy selfe likewise hast cursed others A Confirmation of the former instruction concerning the bridling of anger reuenge c. by the testimony of a mans owne conscience conuincing him by the Law of nature which teacheth euery man to doe to other men as he would be done to As thou wouldest haue them to beare with thine infirmities so beare thou with theirs and make another mans case and state thine owne For oftentimes also thine owne heart knoweth c. Examine thine owne conscience call thy selfe to account and thou shalt find that thou hast often despised and reproached others Therefore heare and beare with patience that other whiles which thou hast imposed on others and hauing a feeling of this frailtie and many more in thy selfe be readier to pardon then to reuenge wrongs in words or deedes And compare not thy common infirmities with other mens personall sinnes nor yet contrarily that thou mayest be an indifferent Iudge betweene thy selfe and others By personall sinne is meant that speciall sinne which euery particular person for his part is most addicted vnto And by speciall is meant a greater degree of this or that sinne in this or that particular man otherwise all sinne is in all men but it is of a seuerall of a differing conditure in seuerall men If thou beest naturally more patient and another cholerick iustifie not thy selfe nor yet condemn him by this comparison For thou shalt finde some vertue in him to match thy patience and some vice in thee to match his choller But if his anger be sanctified or but his infirmitie and thy patience naturall or ciuill he is a man and thou art yet but a beast yet in the flesh and among the fleshly thou hast thy commendation and that is thy portion thy reward Mathew 6. Weigh these things by wisedome and
times a small errour at the first occasioneth great euils and who is he that saith or doth not sometimes that whereof he repenteth him not Therefore may too quicke obedience displease afterwards as well as present slacknesse Againe a Prince is not himselfe but all his subiects inclusiuely euen the whole body or state of the Kingdome So that in a King there is not onely an vnion of body and spirit as in all men but also of his person and the politike body or state Now if in commanding he swerue from this vnion here is the difficulty of wisedome Answer All this is true But the wise man in obeying obserueth time and iudgement and so in slacknesse also Opportunity calleth him forth iudgement biddeth him speake and hold his peace Doeg was destitute of vnderstanding both in his words and deedes 1 Sam. 22. 9 10. But the Kings Sergeants shewed wisedome verse 17. Ioab answered wisely 1 Chro. 21. 3. but too harshly 2 Sam. 19. 5. 6. Verse 6. Because to euery purpose there is a time and iudgement therefore the misery of man is great vpon him AN explication of the answereshewing a reason why that a wise man obseruing time and iudgement shall feele none euill at least so farre forth as by mans wisedome can be auoyded Because to euery purpose c. All things are in the hands of God and the hearts of Kings also and his purpose in the least thing is vnchangeable So that for euery thing there is a time prefined of God together with a most wise and right meanes and manner wherevpon euery euent necessarily dependeth Now he that obserueth this worke of God shall auoide all euils A thing in his kinde good may by euill vsage be made naught and a good deede must be ordered by time and iudgement If time be preuented it shall be frustrate yet afterwards though otherwise effected For God doth all in time and season and will haue them cloathed with his owne circumstances also but the vaine imaginations of man are innumerable and hee is giuen to take too much vpon him as though all things were in his hand But God will make him know that hee is but vaine man Therefore is the misery of man great vpon him A consequence or collection of the manifold and great miseries of man applyed to the disobedient and ouer-wise Because there is a due time and right meanes and manner in the prouidence of God for euery thing to his owne glory which is the ground and guide of good wisedome therefore is there so much vanity in all counsels wordes and workes and the endlesse troubles and miseries of presumptuous man are occasioned from hence Verse 7. For he knoweth not that which shall be for who can tell him when it shall be A Reason why that the vanitie and miserie of man should be increased by the most wise and good prouidence of God For he knoweth not what shall be The good wisedome of God is not the cause of vanities in politicke state but an occasion and mans ignorance and malice is the cause For being depriued of wisedome and iustice through his owne malice his imaginations are all foolish and vaine and his follie is vpon him The deliberation of the wise standeth in comparing things past and to come but the one is farre off and the other is deepe as was said in the former chapter But foolish men impatient and ouer-wise are altogether ignorant of that which shall be neither doe they regard whether it shall be or no in the prouidence of God but they haue a prouidence of their owne a false coyned or apish world to which by their subtilty and violence they thinke to cause all things to incline and to make Gods prouidence and wisedome to stoupe downe to theirs perswading themselues that that shall be which they haue purposed and closely plotted and deuised the meanes and manner how it shall be effected Here is vanity and misery enough If a man stand in opposition for a good thing he cannot tell whether that good thing shall be or no. For there are many things good in our vnderstanding which are not so in the wise prouidence of God But as it is good so must it be well and it cannot be well but in Gods appointed time with all circumstances fitting Who can tell when it shall be Although this good to be effected or euill to be reformed is to be taken in hand because it shall be done in the common iudgement and desire of men yet who can tell a man when it shall be done and how it shall be done If a King himselfe would doe a thing he must depend on Gods prouidence and tarry till the appointed season For God is the chiefe Pilate of the ship and the Watch-man of the city And if a thing shall be done by him yet the time and manner is vncertaine Hee must not striue against God neither must thou being a particular branch of particular capacitie striue against the root that beareth thee and all the branches whose generall good first and consequently particulars in their kindes it respecteth as thou doest thine owne Well seeing that a man either knoweth not what shall be or else knoweth not how and when it shall be his contention intangleth himselfe in great errours troubles and dangers and his disobedience and contention shall be punished he shall not escape He must depend vpon the prouidence of God and opportunitie offered of God and not stand in an euill thing nor euilly in a good thing before the higher power Verse 8. There is no man that hath power ouer the spirit to receiue the spirit neither hath he power in the day of death and there is no discharge in that warre neither shall wickednesse deliuer those that are giuen to it AN exposition of the miseries that the foolish and rebellious runne into There is no man hath power ouer the spirit to preserue the spirit c. Although that the man of strength and subtiltie verily thinketh through his power wealth and subtle plots to effect his wicked designes and to escape punishment yet is this but foolishnesse and imprudence caused of hautinesse of stomacke For his life is not in his owne hands neither hath he power to liue or free himselfe from death by any meanes or deuice when the king requireth it as a iust reward of his wickednesse There is no discharge in that warre There is no casting of weapons then to ouer-power the kings power which is to alter and change the state of a kingdome a great worke of Gods prouidence For when the king in iustice exacteth his life the whole burthen of the kingdome presseth him to death But if there be iniustice or rigorous extremitie in the matter who shall stand vp in defence for him against the king Who shall take vp armes with him Neither shall wickednesse deliuer those that are giuen to it It is the custome of the wicked to seek to auoid imminent
receiued the gift and the fulnesse thereof And in what place soeuer the tree groweth it fructifieth so doth a good man out of the good treasure of his heart bring forth good vnto all wheresoeuer he is Verse 4. He that obserueth the winde shall not sow and he that regardeth the clouds shall not reape THe former exhortation is figured by a double Prolepsis in this and the next verse wherein the answers are wholly set downe figured by an allegory but the obiections are vnderstood The first is concerning the time and persons First for the time They say that now they are not prouided to giue they haue rents to pay they haue an hard Landlord it is because thou art hard to the poore Mat. 7. 2. they haue a purchase to pay for They haue layd all out vpon house land cattell they will hereafter do something When they die they will make a bequest to the poore Qui non est hodie crà s minus aptus erit Mony is scant but grace is more scant they feare a dearth that is the churles desire therefore they cannot yet do good Secondly concerning the persons They alledge that they should haue bene more prouident and painfull in former times that they are vnworthy of any thing that they are leud and wicked like thy selfe and will spend it naughtily as thou gettest it that all is lost which is put into a riuen dish not in a close chest they must not doe for euery one that do all for themselues and so out of their selfeloue distrust and infidelity they pretend a thousand excuses and delayes they find innumerable obstacles to hinder them that they shall neuer do any good thing at all The answer hereto is illustrated by a similitude of the sower and the reaper He that obserueth the winde shall not sow He that stands vpon winde and weather calme and sunshine shall neuer sow his seed in the spring Now it is rainy now a drisling fog and claggie now snow-like now frosty and dry now windy and stormy c. no weather pleaseth he will tarry for a more conuenient season and that comes to be out of season and sometimes when earing time is past It is colde threfore the slouch will not plow Prou. 20. 4. It raineth the land will be too heauie it drisâ—eth that will rot the furniture the windes are aloft that will blow his seed on heapes it is ouermoist that will cause weeds it is ouerdrie and frost-like the seed will not come vp it is a faire day and a conuenient season but there is a Lion in the way So the wicked rich cannot sow the seed of good workes for want of a conuenient time and person Either the weather or land is not in tune because himselfe is out of tune But the strong man attaineth to riches the good husbandman ouerpowreth the weather and the stars so a good heart of gracious disposition can do good at all times and to all persons hee is armed against all weathers And he that regardeth the clouds shall not reape Hee that will tarry for a conuenient season of his owne deuising shall reape his owne deuice euen nothing He that will not sow till he see and be sure of faire weather shall haply neuer mow but let his corne rot on the ground or be all eaten with beasts and birds We must take the time as it is and reape the fruites as they are As we serue others so are we serued againe Some man will do good when he is old some when he dieth some after death by his last will some feare pouertie and want hereafter some haue now no leisure some alledge the vnworthinesse and vnthankfulnesse of the poore but none of these can finde a time when nor a person to whom to do good till death summon them to iudgement and then come they with their talent tied vp in a napkin Their reward shall be according to their workes Verse 5. As thou knowest not what is the way of the spirit nor how the bones do grow in the wombe of her that is with child euen so thou knowest not the workes of God who maketh all AN answer to the second obiection concerning a mans selfe arising from his diffidence in Gods prouidence and deniall of his power It is thus I know not what need I may stand hereafter for I see not my latter end I must prouide also for my wife and children the more that I lay vp the more shall they finde this I am sure of and the more that I giue the lesse I haue that I am as sure of I will not depend on chaunces fortunes and vaine hope I will not make my selfe richer by other mens goodes and hee that waiteth for olde mens shooes may happily goe bare foote in the meane time and a bird in the hand is far better then two in the wood but if she die and be turned into rottennesse in thine hand or bee poyson to thee when thou eatest her what art thou the better how or which way shall God doe this or that for me or mine what will he doe for me when will he doe it While the grasse groweth the horse dyeth in the meane time I will first relie on mine owne prouidence and on Gods afterward I will doe for my selfe yea by stealing and lying amongest hands such like were the distrustfull and blasphemous speeches of the Israelites in the wildernesse which are set forth as ensamples for our admonition They also limited Gods power and prouidence How shall we do for bread and water in this barren and thirsty desert Can God prepare a Table in the wildernesse Wee are wearie of this Manna can hee giue vs flesh would to God wee were in Aegypt agayne or in the bottome of the redde Sea with Pharaohs armie if God should deale with you according to your deserts but that hee respecteth his promise to Abraham and glory of his name amongst the heathen The answer is illustrated by a similitude As thou knowest not what is the way of the Spirit Leane not to thine owne wisedome nor limite the power of God Hee hath commaunded thou must obey without reasons He hath promised thou must beleeue without interrogatories thou must not binde him to times and meanes His secresie is his glorie none is of his counsell neither is any worthy or able for his wisedome is infinite his goodnesse is to all and his mercy is ouer all his workes and on them that feare him throughout all generations As thou knowest not the way of the winde when it shall come whence it commeth or whither or how it goeth and as thou knowest not how the bones doe grow in the wombe so neyther canst thou know the workes of God who maketh all by the word of his power and gouernes all by the word of his prouidence he onely is all in all shewing mercy and iustice on all Feare and obey therefore trust not thine owne counterfeit imaginations make not a