preferred a messe of pottage before his birth-right While the euill dayes come not c. An argument of confirmation drawne from the instable state of yong age which passeth away as a shadow in the diall and as the day and summer passeth away and the winter and night draweth on Moreouer the force of the argument lieth iâ— the consideration of olde age as a meanes to cause the yoâ—g to remember the duties of charitie and pietie in the stre gth of his yeares while he hath time while the day serueth and summer lasteth The day is for labour as Dauid saith Man goeth forth vnto his worke vntill the euening the night is for rest Our Sauiour Christ saith Ioh. 12. 35 Walke while ye haue the light lest darknesse come vpon you Worke out your saluation with feare and trembling saith the Apostle Now the day is for worke and as well the morning as the euening and rather Why stand ye idle saith Christ get you into my vineyard The haruest is great the labourers are few The workes of charitie and pietie are great and many we are but fraile and weâ—ke Let vs recompence our weaknesse with willingnesse our short time with sedulitie and diligence If there be first willing mind God accepteth according to that which a man hath Let vs carefully husband our talent while we haue time and strength The Spring produceth all things out of the earth that were buried in Winter euen so what lyeth buried in childhood sheweth forth it selfe in youth Corruption must not shew it selfe forth now but the practise of instructions and godly informations formerly taught euen grace wrought in childhood by these good meanes The Summer ripeneth what the Spring brought forth let middle age bring to maturitie and perfection that which hath bene taught vs in our yong age The old in euill dieth in euill a thousand to one Now that the consideration of old age may take the déeper impression in the heart of the yong he depainteth it out by an allegoricall hypotyposis or liuely description first generally in these words and after particularly in the next six verses While the euill dayes come not By euill dayes in generall is meant pouertie weaknesse sicknesse lamenesse blindnes and other afflictions of body and state whereby a man is disabled from the actuall performance of such duties as hee is called vnto Whatsoeuer abilitie or gift a man hath that is his talent And in all affaires and workes of this life men take the appointed sea on and vse the time with diligence night letteth raine letteth winde and tempest letteth these lets men redeeme with diligence and some with double diligence and reserue some workes for letting dayes that euery moment of time may be supplied so they will neuer be idle that meane to be wealthy So it must be with vs in our Christian calling We must worke with the Oare while we haue strength and after sit at the sterne Let euery man do good while he is able Let him take grace when it is offered and vse it wheÌ„ he is bidden The Law saith yea the heart and whole drift of the Law is this Loue the Lord thy God with all thy heart minde soule strength soule and body superiour and inferiour powers euen while thou hast an heart which first liueth and last dieth while thou hast a minde and a memory while thou hast strength while thou hast health while thou hast wealth Suffer no gift to be vnfruitfull Euery talent must fructifie Secondly by euill dayes more specially is meant the disease of olde age For olde age is a disease it is the consumption of the whole body whereby a man is disabled from doing any thing It is grieuous and wearisome The lame is past labour and the sicke past study These words the euill dayes as I thinke haue relation to the body and the next to the mind Nor the yeares draw nigh wherein thou shalt say I haue no pleasure in them An amplification figured by a Prosopopeia whereby hee setteth the future age person words of the yong man before himselfe Men draw forth as liuely as they can the pictures of their yong age that in old age they may see their youth before their eyes this is but a vanitie yet may good vse be made hereof So contrarily Solomon draweth out the picture of olde age that men in time of youth may see and looke vpon and remember their olde age and death which followeth and their account which followeth that This is an instigation to workes of charitie and pietie Better it is for a yong man to haue the picture of death before him then for an old man to haue the picture of youth in his eyes An old dotard is odious and an old babbler hatefull I haue no pleasure in them These words haue reference to the minde of the olde man when the body is pained the minde is grieued When the bones are full of achâ— it is past worke and suffereth not the mind to be exercised in study meditation counsell aduice direction c. Euery thing is tedious and irksome to the wearie he delighteth in nothing but in â—esting sleepe is sweete to him and so is death to the aged The marriner speaketh of the windes the shepheard of his flocke the plow-man of his grounds and cattell and the old man of his diseases infirmities aches His relations of things past are concise independent confuse he cannot manage and vse his experiments and obseruations to profit withal yea his former practises are but speculations to himselfe much more to another therefore he hath no list to speake all things are quite altered the world is new it surpasseth his skill And thus it is with euery old man throughout all generations of the world insomuch that if they which haue bene long dead should rise againe as but out of an hundred yeares sleepe they could not know the world nor the way of it and might as well cause the Sunne to go backward as to reduce it to the former state and though it should be the same and continue like it selfe yet should a man be vnlike himselfe and so should the world one and the same in it selfe appeare in new and strange formes to him As for example All things are full of vanitie misery and griefe to the afflicted and to him vpon whom God turneth his backe whereas contrarily at the same time it is a paradise of pleasure to an other It is now an heauen but if God instantly forsake a man vtterly it is an hell And as Diues desired to be out of hell so would he desire to be out of the world whatsoeuer his estate should be heereafter he had rather stand to the hazard then liue If health strength wealth honor could at an instant be put vpon the poore sicke lame blind beggar the world should be a new world and such a world as hee neuer imagined the other dayes world should be passed as in a
of manifold imaginations and groundlesse conclusions but my heart hath seene great wisedome and knowledge I haue fundamentally obserued and had the ocular experience of things their natures causes properties effects vses c. Verse 17. And I gaue my heart to know wisedome and to know madnesse and folly I perceiued that this also is vexation of Spirit A Continuation of the same answere As I perceiued in my heart that I had receiued of God a greater measure of discerning and sensible insight aboue others so according to my vttermost ability I diligently exercised my selfe in searching out yea following the euen tract and way of wisedome in her workes so farre forth as man is able to apprehend and comprehend her Consequently by the rule of wisedome I examined the wisedomes doctrines and instructions of men euen the manifold â—arring and repugnant opinions of men and the proud errours of contentious men who greedily affecting the admiration of their wits do by intruding themselues into things aboue their reâ—ch bewray great ignorance foolishnesse and madnesse both in naturall things and matter of estate I perceiued that this also is vexation of spirit A conclusion of his former reuâ—iw determination or iudgement Vers 14. To conclude as I by wisedome sought out the knowledge of naturall things and found that all was nothing but vanity and vexation of spirit so haue I more then that sought out examined and tryed the vnderstanding of morall things good and euill and I find as before that this is also full of vexation Wisedome on the one side being incomprehensible and the consideration of such men their opinions and doings being wearisome and grieuous to the spirit on the otherside yea their madnesse is endlesse Verse 18. For in much wisedome is much griefe and he that increaseth knowledge increaseth sorrow A Reason why that seeking after knowledge both of wisedome and folly there is no contentation of minde but vexation of spirit For the further that a man searcheth into the bottome of things to giue fuller satisfaction to his heart the more griefe he findeth and sorrow is increased with knowledge For First the accurate search and discussing by examination and iudgement of that which is fought is a great affliction to body and minde Secondly when a man hath done what he can hee hath onely attained to the sight of that great darkenesse of ignorance that is in him Chap. 7. 23. 24. which he thinking by study to expell doth more increase it that is hee more and more seeth into what a deepe dungeon hee and all men are fallen by the sinne of Adam Thirdly it is difficult troublous full of intricate questions and distracting doubts endlesse and withall transitory It is neither perfectiue of him that hath it nor perfectiue of other men or their matters Fourthly the more that a wise man knoweth hee still more more and more beholdeth greater corruption vanity folly madnesse and misery wherewith his spirit is discomforted and grieued his heart is heauy his minde dispairefull So that he is farther off from happinesse then the ignorant that knoweth nothing For he worketh and eateth and drinketh and sleepeth soundly he is without care he is heartily merry and so is strong and healthfull Fiftly when a man hath transcended common capacities his darke parables instructions and counsels of many shall be had in contempt of others hee shall be enuyed and his wisdome shall be but the white of a But to be shot at of some he shall be suspected and suppressed for Princes are suspicious of the godly-wise-learned I thinke because their rudenesse and nakednesse lies open to their iudicious eyes which made Nero kill his master Seneca or else desire ignorance that the thousand-headed beast might be better held vnder the yoke of gouernment For if they be wise and godly the rude Princes thinke that their nakednesse lyeth open whereof contempt followeth This is ethnicall pollicie Contrarily the wise and godly Prince shall by his wisedome and godlinesse bind the consciences of his people and cause them to reuerence and dread him as Iob said of himselfe This is the onely security of a Prince as of Iob Dauid Solomon Iosiah Moreouer if the wise would haue the benefit of his wisedome to redound to many he must descend to their meannesse and rudenesse and of a plentifull seed-sowing most commonly reape little and sometimes nothing Sixtly he shall see the foole oft-times graced countenanced preferred for money and other sinister respects when he for all his wisedome shall not be regarded but be buried in obscurity and obliuion Seauenthly If a man vnderstand all misteries and all knowledge and that no secret be hid from him all cannot free him from death but it shall rot in the graue with him Wherefore if a man know not himselfe to be in the number of Gods Elect if in the curious search of all things he cannot find that in himselfe what contentation rest ioy quietnesse of conscience what happinesse can knowledge bring him nay rather it will increase his sorrow Wherefore all humaine knowledge is vaine euen nothing and worse then nothing For when a man hath attained to all knowledge that can be comprehended in mans braine the Deuill hath still more then hee For he hath been in the kingdome of glory and seene God face to face And if a man had as he hath how much still should he be the better Surely if a man know not onely the depth of Gods wisedome in the world but the secrets of the kingdome of glory and of the damnation of hell also could by words vtter them he should notwithstanding liue in miserable perplexity all his life till hee had this sauing knowledge which should be his onely ioy and comfort both in life and death This onely should sweeten all the miseries of this life whereas the other doth exacerbate and turne all the prerogatiues delights and pleasures of this life into gall and wormewood There is no felicity on earth but this feare God and keepe his commandements For he that hath obtained all worldly wisedome cannot by the same worke out a felicitie to himselfe in this crooked state and vaine condition of all things CHAPTER II. Verse 1. I said in my heart goe to now I will prooue thee with mirth therefore inioy pleasure and behold this also is vanitie SOlomon hauing found no profit no happy contentation in knowledge nor in things subiect to knowledge purposeth now to try what contentation may redound to him by the vse of the creatures all care cast away whereof aboue other men hee had the full possession and fruition This verse containeth 1. a declaration of his counsell about the finding out of the chiefe good by the tryall of another way 2. his determination or censure which is amplified by a note of attention or asseueration I said in my heart c. As if he should say I haue already tryed what profit the studies of wisedome can afford but
and wickednesse Verse 7. Then I returned and saw vanity vnder the Sunne A Second example of the contrary to wit of couetousnesse and drudgery whereby vanity is increased Then I returned and saw vanity c. When I beheld the foolishnesse of the carelesse sluggard and withall looking about for the hearted man that h d wisedome to order himselfe rightly in the affaires of this liâ—e another extremity offered it selfe to my sight which was a vanity aboue all vanities yea darkening all other as the Sunne doth the starres So that mee thought I began but now to see vanity vnder the Sunne These words therefore are as it were a magnificall preface to the description of some great thing Verse 8. There is one alone and there is not a second yea he hath neither child nor brother yet is there no end of all his labour neither is his eye satisfied with riches neither saith hee for whom doe I labour and bereaue my soule of good this is also vanity yea it is a sore trauell A Description of the impure drudge First by his solitarinesse or vnsatiablenesse There is one and not a second That is to say a soliuagant or solitary vagrant a Deastricolous person whose heart is fixed in the ground like the roote of a tree neither a rationall nor yet a brutall creature but a plaine vegitable or locomotiue plant For diuers of this kinde there be that are without coniugall affection or abstaine from marriage for feare of charge of children and expence For hee hath not a second all liuing creatures are sociable but he that is he hath no companion or fellow all companies are vaine and euill and offensiue to this sober one for so is he conceited of himselfe and the best man with him is but a talker a familiar friend is but a disturber of his thoughts and hindereth him from his businesse So fearefull and carefull distrustfull and despairefull is a man when God leaueth him to himselfe Secondly he is described by his vnreasonablenesse argued by the negation of the impulsiue causes of his carefull drudgery He hath neither child nor brother kinsman nor allianee at least that standeth in neede to be helped with his goods Thirdly he is described by his excesse There is none end of all his labour Hee is insatiable his heart is a bottomelesse gulfe that cannot be filled his desires are inlarged as hell All that he looketh vpon with his eyes he desireth to haue And if he had it yet could not that quench his thirst nor stay his hungry appetite He is a Leuiathan a Sea-dragon or Whale that wanteth roome in the maine Ocean Fourthly he is described by his senselesnesse forgetfulnesse want of discourse and vse of reason being in vtter bondage to his lust and so wholly degenerated into the nature of a beast He neuer saith for whom doe I labour and bereaue my soule of good Hee is carried euen forward like the plant by his inclination or like the beast by his appetite like euery irrationall by his instinct neuer reflecting his reason vpon himselfe or his trauell to consider the end thereof and vse of worldly things nor vpon his owne end though hee see death in others both elder younger and equals euery day before his eyes and euen feele the causes fore-runners or warnings of death in his owne flesh and bones summoning him to iudgement This person most wise most good in his owne conceit commeth farre short of the rich man Luke 12. who in the fulnesse of wealth was able to say Now soule take thy rest thou hast goods enough eate drinke and be merrie He commeth farre short of Nabal that ate and dranke and was drunke and slept soundly vpon it Nay he neuer bethinketh himselfe how all the things of this World serue for nothing else but meate drinke apparell For he depriueth himselfe of these as neere as may be and layeth them vp for the wormes mothes and canker This seruice is the euent of his labour as much as in him lyeth for death not he putteth others in possession and vse thereof what other end soeuer he confusedly dreameth of but neuer obtaineth The whole verse laboureth of a Gradation thus He carefully laboureth for no cause and not onely so but there is none end of his labour and not onely that but he is neuer satisfied neither that onely but he affords no comfort to his body therewith He planteth a vineyard and eateth not of the fruit he feedeth a flocke and eateth not of the milke he is an oxe treading out the corne and muzzleth his owne mouth yea when his bread is before him he layeth his knife to his throat as Solomon saith scarcity is vpon his table This is a vanity and a sore trauell It is one alone indeed for there is nothing in nature to compare him to For euery creature desireth the perfection of it selfe but this seeketh his owne destruction He is like a Water-mill Verse 9. Two are better then one because they haue a good reward for their labour AN illustration of the vanities of Misanthropicall couetousnesse by a comparison of contrary society or community of life Two are better then one This contrariety is confirmed by the opposition of the benefits of sociable life and euils of solitary life by diuerse examples in these foure next verses to wit of two working together of two lying together of two contending with the Antithesis of their reasons or contrary consequence of contraries The first example is of two working together Two or more labouring or trauelling or doing any thing are helped furthered and comforted one by another And that worke or exercise whereabout they are busied hath better successe by much then when one is alone Man by nature is the most sociable creature as his reason and speech doth manifest As for other liuing creatures they are sociable also but yet by naturall sympathy and so are plants also They are gathered or seuered by their manifold differing kinds and by sympathies and antipathies in their kinds But reason and speech vniteth men into one ciuill body and seuerall men are seuerall members of that body And whereas no member can serue it selfe maintaine or comfort it selfe without the other nor if it be sicke lame c. can relieue it selfe without the other so neither can any one man liue without the co-working nor comfort himself without the aid compassion of another But if he striue to doe it or can doe it in somethings yet it is altogether imperfectly vnprofitably vncomfortably done and of no continuance For the whole state of one member is so by diuine prouidence intangled and vnited with another that in the perfect wel-fare of one there must be a concurrence or communion of all as wee see it to be in the members of the body which though they haue seuerall offices yet cannot one execute his office to the perfect good of it selfe without the communion of the
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
gift is of God from whom euery good seede of grace proceedeth the other are but artificiall imitatiue and coyned yet this seede of God groweth not but by planting watering as all other seeds doe and that is the vse of the meanes The meanes therefore of the growth and increase of this grace Solomon here setteth downe illustrating the same by a comparison of the contrary vanities and they are foure in the foure next verses The first meanes of mortification are the outward prouocations thereunto to wit such places and companies whereby that good seede of grace that lyeth in the heart may be preserued and increased For euery seede must haue his proper place and outward foture of warmth and moisture to concoct it to perfection which Saint Paul calleth Rigation 1 Cor. 3. 6. It is better to goe to the house of mourning to visit the sorrowfull and sad in heart to goe to the graue of the dead to frequent the companies of mourners to weepe with them then to goe to the house of feasting where there is singing dancing merriment vanity and prouocations to vanity most commonly For that is the end of all men A confirmation of this rule or reason of the comparison by the antithesis or contrarietie of the adiuncts The adiuncts of the banqueting house are not expressed but vnderstood by anantapodâ—sts The former are death and mourning for there is the end of all men Let a man feed pride and beautifie his body as he will yea as most doe now a dayes make an Idoll of it yet shall it be a dead carkeis buried in the earth as other dead carrion is and more vile then other Bonum optimum corruptum fit pessimum The more composition the more corruption as in riches increased there is more vanity So that if it must needs be an idoll yet shall it be but a carrion idoll and such are all they that adore it in feasts and pompous meetings as did the Pharisees Againe let a man put away all remembrance of death out of his heart to source himselfe in the flesh to boyle in pleasure seeking out companions and prouocations of lust which are planters and waterers also in their weedy kinde yet shall it be turned in the end to lamentation and mourning vnlesse that curse be laid on a mans death that none shall mourne for him but rather eate him vp as the dogges did Iezabel one worrying another for his goods and lands and the wicked poore roaring like greedy Lions for his flesh that care not who dye nor how many so that their bellies be filled And the lining will lay it to heart A reason or proofe of the consecution of the former argument which was this If in the house of mourning there be the end of all men then it is better to goe thither then to the house of feasting But the antecedent is true Therefore the consequent also The reason of the consequence is the liuing shall lay it to heart These words shew the effect of death and mourning which are termed the end of all men namely a serious meditation of the state and condition of man All men are apt to forget themselues to be but men specially in their feastings and iolity iouilâ—y and ribaldry but this end of all men and them being exposed to the senses eyes and eares doth occasion them to remember whence they came what they are whether they are to goe So then this serious meditation or remembrance is the effect of the impulsiue cause For by the dead corpes and mourning a man is occasioned to remember himselfe The inward impulsiue or precedent is the gracious disposition of the heart to take such good occasions or suffer himselfe to be moued therewith for the wicked heart is stony brawny without remorse full of infidelity therefore hee maketh this contrarily an occasion of more epicurish and sensuall liuing yea at this time seruing his belly and his lusts as hee that cutteth purses euen before the bench And the eye of the foole is mindlesse wandring in the corners of the earth The outward impulsiue I say is the occasion to wit the dead corpes and mourning the house of mourning and the graue of the dead What is a man by this occasion moued to lay to his heart I. His owne death for euen so must he die and be mourned for of his wife children kinsfolkes c. cast into the graue and be putrified in the earth II. The vanity of all worldly things whereof a man is now quite bestript as lands goods buildings cloathing treasures skinne body and all are cleane sliuen off from the soule as barke from a tree and as a shell from the fish and the soule is gone naked as the body came in naked either to be glorified in heauen for the good deeds that it did in the flesh with worldly things or to be confounded and tormented in hell for the euill III. Of the account or reckoning that it must make before the iust Iudge of the talent that God gaue it to employ with diligence to his best aduantage IIII. Of repentance and continuall preparation to death by auoiding euill whereby his Lord is indammaged and by doing good setting euery thing in order euery day and disposing all things to the best for the profit of his Lord that when he commeth hee may receiue his owne with aduantage These and such things doth he lay to his heart that hath an heart when hee goeth to the house of mourning and commeth to the graue of the dead The sequell or argument of vanity gathered by the comparison is this Prop If it be better to goe to the house of mourning then to the house of feasting then are all merry meetings iuncatings playes games sports pastimes c. vaine and vnprofitable and no quietnesse of heart to be found in them Assump But the antecedent is thus therefore the consequent Verse 3. Sorrow is better then laughter for by the sadnesse of the countenance the heart is made better A Second meanes of mortification is sorrow or anger which is a godly indignation or griefe for our sinnes committed and duties omitted This sorrow goeth before repentance and worketh repentance It is that which Saint Paul commendeth in the Corinthians occasioned by his reprehensory letter 2 Cor. 7. 10. 11. where it is set downe by seauen effects in them 1 Carefullnesse or diligence in reforming their errours and in conforming themselues againe to that purity which was wrought in them when at first he preached the Gospell to them in the euidence of the spirit from which they were declined through the Philosophicall ianglings of the false Apostles 2 Clearing of themselues or defence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a deprecatory excuse of their errours which kinde of defence intimateth an ingenuous confession together with some alleadgement for themselues to insinuate that they had done amisse rather of infirmitie then wittingly and willingly and so were ready to
which cannot affoord it For all that commeth to man in this life as concerning the outward man is vanitie seeing that old age commeth and death followeth after and that is eternall To conclude eate drinke reioyce in the workes of thine hands but remember thine end exercise thy selfe to good works that as thou liuest ioyfully with Gods gifts so thou mayest die happily and enter into euerlasting ioy That light is sweete that Sunne pleasant For we eate to liue and liue to do good we liue ioyfully to put away tediousnesse that we may serue God more cheerfully Verse 9. Reioyce O yong man in thy youth and let thy heart cheere thee in the dayes of thy youth and walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee to iudgement THis verse is an answer to the second obiection or reply which is more particular to wit concerning the yong man for whom there is some colour of reason pretended by the wicked ciuill The reply is directed against the former answer but it is not here expressed but vnderstood by the context of the words I grant indeed that when a man is full growne and growne full elder and richer hee should be helpfull to the poore and letting all youthfull tricks passe haue a care of his family and follow his husbandrie that the poore may be relieued and his children well prouided for But youth will be youth youth must not be abridged of libertie yong men must be borne withall if they be not too leud But indeed if they beginne to fall to whoredome and vnthriftinesse especially they must be bridled else shall they lose their good name and spend that which their friends haue left them which is worst of all Againe when a man growes into age he must beginne to thinke of his end it is time I thinke and come to Church duly to serue God after that the diuell is first serued and at his last end haue a chiefe care to set all right and straight For when things are rawly left I see oft times that variance growes among his childrenâ— and much heart-burne and vaine expence the Lawyer getteth all in the end and they all become beggars That is the very fruite of thy wisedom and workes it is Gods iust iudgement vpon the worldly wise which seeke not Gods kingdome desire not his grace nor teach their children the feare of the Lord but aime all at worldly wealth and credit euen that imaginary happinesse which Solomon here confuteth The answer to this obiection is directed to the vaine imaginations of the yong man First it is propounded and figure by an ironicall concession and after rendered in plaine words by way of correction and threatning Secondly it is amplified by a milder but graue exhortation Reioyce O yong man c. Concerning the imaginations of the yong mans heart which Solomon here meeteth with they are three 1. Some yong men imagine the time of this life to be but a market of buying and selling to heape vp treasure and to set themselues into a couetous course and so fall into innumerable sinnes of that kind 2. Some imagine it to be but a play These enter into an Epicurish course of life and innumerable sins of that kind Yet of these contrary liues there are sundrie degrees and fashions and the latter sort are most incident to youth the other to age 3. Some hold a meane Ne quid nimis they participate of both these extremes and those are the moderate wise ciuill and orderly wicked The other two are madnesse and this is folly For in man there is no true wisedome nor true goodnesse As one holds on couetousuesse the other on voluptuousnesse so the third on pride and worldly pomp wherein soeuer it standeth He is meanely couetous which he calleth parsimonie and meanly prodigall which he termeth liberalitie but extremely vainglorious and proud and as reprobate to euery truly good worke as the other This we haue from our mother Eue a desire to be as gods Parsimony and liberalitie and all other vertues are splendide sinnes as Austine sayth attending on vainglorie To all these Solomon shâ—peth this answer by way of mockage and derision seeming to yeeld vnto their reasons and excuses because yong men whether yong in yeares or yong in discretion are proud wilfull selfe conceited impatient of admonition and reproofe but in the end he leaueth a sting in their consciences at his farewell to be a sowre sawce to their dainties to stay their appetites from surfetting Thou art wise yong man and valiant hearted thou needest no counseller it is a discredite to be taught consult with thy selfe and be like thy selfe liue in pleasure and follow after delights cheere thy body in the vse of those things that thy heart lusteth after enioy the fancies and pleasures of thine eyes thou art yet yong enough thou hast a long time to liue now be merry and Ionill louis filius thou hast nothing to care for put vp no wrongs auenge thy quarrell braue it with the proudest maintaine thy credite trie thy valour follow the fashion court it brauely a word and a blow stand to it stoutly make them stoope to thee put vp no abuse spend thy bloud before thou put vp disgrace neuer yeeld for flesh and bloud cannot endure it spend frankly among thy companions part with thy mony freely sit not out for a little shew thy selfe right bred take thy liquor with thee c. Let base fellowes go auoide precise companie for staining thy reputation among the generous it is neither for thy profite nor preferment to regard Sermons Ministers are but maisters they are no gentlemen yet is thy tongue too bad a clout to wipe their shooes whom thou most despisest Well sirra feed on your fancies and reioyce with your fleshly and lecherous companions and corrupt ye one another with your wicked blasphemies put away all remorse of conscience and the day of euill and make a league with death and hell but know this for certaine that God will bring you to iudgement you must be summoned to appeare before his tribunall seate neither your wit nor your valour nor your bloud shall be regarded there You must giue vp a iust account of all your words and deeds as well of your youth as of your age and as well of those things that you haue forgotten as those grosse sinnes that ye remember neither do ye know how soone It is but your folly to put the day of death farre from you death commeth often like a lightning or thunderbolt it blasteth the greene corne and consumeth the new and strong building As for those that you so scorne and basely esteeme as but priests precise persons clownes what if you see them your Iudges appearing in glorie and your selues as base miscreants and theeues holding vp your hands at the barre among your other fellow diuels Wil you needs be