the fountaine or the wheele broken at the Cisterne BY siluer coard is meant the marrow in the backe which is inclosed in a bright smoothe skinne like to siluer it is more properly called of the Arabians the Nuche of the backe whereof this word Eunuch is compounded For marrow is but the superfluity of nutriment arising from the bloud for the moistening and nourishment of the bones But the Nuche is of the nature of the braine engendred of seede created for sence and motion to wit to procreate the sinewes For from the braine and the Nuche proceed diuers combinations or couples of sinewes seruing for the sences as hearing seeing feeling and motion of the members For many sinewes are deriued thirty couples as the Anitomists write are sprung of this cord and deriued from the knuckles or turning-joynts of the chine or backe bone into all the body seruing for bodily motion from which againe small haires or threeds like those of the rootes of trees and leaues are dispersed When this cord is loosed the backe bendeth motion is slowe and feeling faileth Or the golden bowle be broken This golden bowle is the thinne membrane or sinewie skinne of yellow colour called Pia mater compassing the braine like a swathing cloth or inner thinde of a tree and entring within the diuers infoldings of the braine and as it were cloathing the sides of the three ventricles or hollowes wherein the imagination reason memory are formed It serues not only to inuolue and keep the braine whole and solide in his place as the shel or skin next the shell doth the egges but also to containe to gather together and sustaine the veins and arteries which are deriued from thence like small ramified channells or pipes or like a net All the braine within and without is enwrapped and incompassed with this veiny and arteriall or sinewy net The veines feede and nourish the braine with bloud the arteries bring heate and spirit to it from the heart to giue the sence of feeling vnto it For though it impart sence to all other parts yet it hath none of it selfe namely the narrowie white substance but conuerteth or digesteth the vitall spirits of the heart attracted by this sinewie pia mater or golden bowle into animall or sensible spirits In like case the sperme hath foture and sustenance in the matriâ—e by and from the chorion or secundine Or the pitcher be broken at the fountaine By the pitcher he meaneth the veines by the fountaine the liuer For the liuer is the shop of bloud conuerting the white chile which commeth of the meate digested in the stomacke into bloud The substance thereof is red and like clottered or curded bloud assimulating the chile to the qualitie of it selfe In the neather hollow part thereof is the portall veine called the great carrying veine which hath many branches venae mesaraicae like the small and threddie rootes of a tree by which the chile or iuyce of meaâ— concocted in the stomach is transported froÌ„ the stomach to the liuer And the portal vein hath issuing from it many small veines like a net throughout the whole body of the liuer that the chile being distributed into small parcels might be more perfectly concocted and conuerted into bloud And the bloud is ingendered and purified in the middle of the liuer which containeth the masse of the foure humours Now it being here purified and boyled the more heauie superfluitie which is seculent or dreggie settleth to the bottome and is carried by a veine into the spleene It is the earthly sowre or tart part of the chile and is called blacke choler or melancholy Againe the lighter superfluitie boyleth vpward which is the fiery bitter or sharpe part of the chile called yellow choler which is caried by a veine into the gall Vnderstand by melancholy and yellow choler not the purest thereof which is mixed with the bloud but the separate superfluitie or impuritie thereof Thirdly the waterish superfluitie is caried to the kidneys and passages of the vrine In the convexitie or vpper bowing part of the liuer is the hollow veine or bloudgate whose branches receiue the bloud purified in the middle of the liuer from the branches of the portall-veine From the bloudgate are innumerable veines ramified throughout all the body For as the bulke of a tree receiuing sap from the roote as that againe doth from the small spires is ramified into all the branches so doth the hollow veine being the greatest in all the body vehiculum alimenti distribute the bloud throughout the body by his other veines and first into the right ventricle of the heart to receiue his vital heate for the nutrition of the whole body Or the wheele be broken at the cisterre By wheele is meant the head by cisterne the heart from whence the vitall spirits are conueyed to the braine and there conuerted into animall to giue sence and motion to the body When the braine is weake the sinewes loosed and the head hanging downe the wheele beginneth to breake Verse 7. Then shall the dust returne to the earth as it was and the spirit shall returne to God who gaue it AS before he hath shewed the vnaptnesse and disabilitie of old age to performe such seruice as the Lord requireh to be performed of man hauing liuelily depainted it sorth before his eyes to the end that euery one may be stirred vp in youth and middle age to doe good workes euen with all diligence to practise the duties of pietie and charitie so here he putteth them in minde also of death and their account that they must make before their Iudge And the dust returne to the earth as it was By dust he meaneth the corpse made of the dust by a metonymie of the matter By earth he meaneth the elements whereof the body is compounded As the body was created of the earth so shall it returne thither againe euen into the first and simplest matter And the spirit shall returne to God that gaue it By spirit he meaneth the soule which is compared to winde or aire as the body is to dust or earth Because winde or aire being an inuisible substance is the fittest thing in nature to vnderstand the nature of the soule by For whiles we are in the flesh we vnderstand and conceiue of inuisible spiritual eternall things humano more by the phantasie per similitudines locos as Tully saith and that either affirmatiuely or negatilely To God that gaue it Hee doth not here define whither the spirit shall go but to whom namely to his Iudge who shall require a iust account of all the workes done in the flesh good or euill and shall accordingly giue sentence vpon it 2. Cor. 5. 10. Verse 8. Vanitie of vanities saith the Preacher all is vanitie A Conclusion which is twofold particular of this treatise of mortification to the 13. verse Generall of all Christian doctrine from thence to the end Vanitie of vanities He concludeth
A FAMILIAR EXPOSITION or Commentarie on Ecclesiastes VVherein the worlds vanity and the true felicitie are plainely deciphered BY THOMAS GRANGER Preacher of the Word at Butterwike in Eastholland Lincolne LONDON Printed by T. S. for Thomas Paulet dwelling in Iuie-Lane 1621. TO THE RIGHT Reuerend Father in God and my very Honourable good Lord GEORGE by Gods prouidence L. Bishop of Lincolne and high ALMONER to the Kings Most Excellent MAIESTIE continuall increase of all true HAPPINESSE Most Reuerend and my Honourable good Lord. IT is not more triuiall then true Nimia familiaritas parit contemptum Too much familiaritie breedeth contempt Plenty breedes loathing of what wee most desired and wearisomnesse in what we most delighted custome causeth facilitie and that againe produceth carelesnesse and neglect Necessitie searcheth and findeth out necessaries Art beautifieth but out of Art springeth idle curiositie that marreth all What integrity is there in any thing When the world was cleane purged by waters and the wicked swept all away yet there remained a secret Cham lurking in the righteous familie and in Lots house one that looked back to the rich plaine of Sodome The purest quintessenee extracted from the purest body by the pâ—ecisest subtiltie hath in it semen corruptionis an insensible beginning of corruption The Church being cleansed of her leprosie and restored to her antiquitie comely and beautifull groweth so curious on the one side and so Atheistically sacrilegious on the other side that who is a good man who a wise man sub iudice lisâ—est We are falling from comely sobriety to proud ouer-weening curiosity and phantasticall leuitie like those that thinke a thing neuer to be well till it be spoiled with too much fingering whitling and hammering Too much playing with the phantasie the disease of these times marreth a good vnderstanding For as a learned man saith it is mater erroris the mother of errour leading vs from naturall portraitures to anticks the like whereof for illustration sake is to be seene in our apparrell and putting on thereof and should be seene in our bodies if they were of aerious substance and changeable at our will Much preaching we haue and much hearing a peculiar blessing on this nation we are ripe of conceit and glib of tongue euery thing is easie nothing difficult and how many thinke themselues able to teach their teachers and gouerne their gouernours Surely if the Pulpit and place of authority were granted them we should haue so many new coyned Churches and polities that the diuine true and naturall portraiture of both should be lost and all of vs left in a maze and as creatures translated out of their proper element into another Much haue we in times past desired the sober and plaine preaching of the word for knowledge of the truth and right practise of duties towards God and one towards another but the ficklenesse of many is weary of both They cannot tell whom they would heare what they would heare what forme they would haue and as the sicklie man and want on childe would haue they know not what Many are so rauished with their owne anticks and conceit of their owne knowledge and all-sufficiency that it is enough for them to heare for varietie and comparison sake new instruments new voyces to looke the Preacher in the face but in the meane while like Cut-purses to haue their sacrilegious hands in his pocket and to salue the smarting sore with a dinner or a supper sawced with oyly words with deceitfull hollow courtesies which fill the eye and the phantasie bewitchingly but drie vp the bloud in the veines for wee are fooles but they are wise Their heart goeth after their pride after their couetousnesse Ezech. 33. 31. Plenty of the word hath bred loathing thereof and plenty of Preachers contempt of them Many haue heard and seene Christ enough yet finde neither profit â—or pleasure in him he hath neither forme nor beautie therefore vncleane spirit returne home againe foxe to thy kinde dogge to thy old vomit sowe to thy wallowing in the mire Heathenish deuotion is meere madnesse Popish deuotion is superstitious and foolish sober hearing and well doing is wearisome What remaineth but Epicurisme And what is that but to make an Idoll of the corruptible body the most rotten Idoll of all Surely neither Pagans nor Popish Churches and houses were euer so filled with Idols as they are now For the belly body or person is the Epicures Idoll as the Apostle saith Phil. 3. 19. And how this Bel and Iezabel the corruptible carke is should be more adored and deifyed than now it is I conceiue not neither can any Cooke or Tailor imagine for in deuising new follies they fall into the old vnawares Now what will be the ripenesse of this swinish wallowing in the lees of concupiscence but backsliding into Paganisme or rather a progresse into Atheisme when all good wisedome and vnderstanding is depraued through lust So that in the end we shall be worse Ignorants or rather worse miscreants then euer we were according to that principle in Philosophie Bonum optimum corruptum fit pessimum Considering the season beloued Father in God I was in doubt whether it were better to haue exercised my selfe in the Prophet Ieremie whose prophesies are well befitting this last end of the world drawing neere to the vniuersall iudgement as the particular nation of the Iewes did towards theirs for their wilfulnesse hard-heartednesse contempt of their Prophets carnality of their Priests confidence in their owne strength couetousnesse oppression c. But because I feared both meanes and health would faile me in so long a worke I vndertooke this which is of like nature and intent namely to withdraw men from the transitory world and the perishing lusts thereof euen from this loathsome Belly-Idolatry spirituall Mastupration Selfe-harlotry to the feare of God and obedience to his commandements considering the proud presumption want on securitie the ciuill filthinesse modest leuity courteous Chuch-robberies and the fruitlesse iâ—ngling professions of many whose pratling and hearing is endlesse but good workes in humility and loue to which God hath elected and redeemed vs are farre from them Ephesians 1. 4. Titus 2. 14. which caused wise aged experienced Solomon to say Eccles 12. 12. Be admonished by these my Sonne for of making bookes there is no end and much reading is a wearinesse to the flesh But he that is not a forgetfull hearer but a doer of the worke this man shall be blessed in his deede Iam. 1. 25. For this is totum hominis the whole duty of man Ecces 12. 13. Surely if blessednesse be to be found in the deede then in much writing reading speaking hearing there must needes be wearinesse if not to the body yet to the conscience which in these outward exercises onely can neuer finde true comfort or assurance of Gods loue Now I haue made choice of your Lordship to whom I might Dedicate this worke and that for sundry causes First
1. 22. A beast Ier. 10. 14. A wild Asses colt Iob 11. 12. Secondly being but a foole a beast a wild Asse hee looketh on the glory the riches and the beauty of the world and iudgeth according to the outward appearance thereof neither considering the vanity that is in himselfe nor that which is in the creatures For Sathan taketh away his heart and bewitcheth him with the pleasant shewes of that which is not So he set the World before the eyes of Christ in a glorious shew or vision to rauish him with the loue thereof So he set before the eyes of our first Parents a better happier state than that wherein God had placed them Thus he doth with euery man 2 Cor. 4. 4. He is the God of this world blinding the eyes of men with the shew of a worldly glory and felicity that the true glory and felicity of the Gospell might not appeare to them but rather seeme ignominious base and contemptible That he exâ—olleth and preferreth this he debaseth and suppresseth by all meanes as we see how he worketh in and by his instruments worldly minded men The like to this we see in the flickering painted Harlot who by her subtle shewes lookes gestures glaunces rauisheth the young man hee knoweth not with what vehement fancies Amor tollit de cardine mentem He looketh at her he longeth after her he dreameth on her shee is as an Angell in his fancie the full possession of her is his felicity But when hee findeth by experience that this felicity is nothing but the stocks poxe and gallowes shee is now a loathsome carrion and as a scab'd vlcerous iade and a limme of the Diuell to company with Whence commeth this delusion First it ariseth out of mans owne vaine heart and is cherished by Satans fotures The sicke and weakly thinketh the strong and healthfull happy The deformed admireth the beautifull The poore blesseth the rich The ignorant and base admire the honourable and men of authority and power The pleasant seate sumptuous buildings gorgeous apparrell delicious fare proud attendance variable delights and pleasures of the rich rauish the minde of him that lacketh these He lookes on these and pineth iudging according to the outward appearance Sed latet anguis in herba Hee considereth not the vanity and sorrow of this splendide misery this beautifull Harlot It is like a beautifull picture drawne with white and red colours in sackcloth which afarre off is very louely but neere by it is like the filthy matter of a sore or wound purulent rottennesse or the backe of a galled Horse No man euer yet found any constant contentation in any state yet may his outward appearance deceiue others and anothers him Secondly therefore this delusion ariseth from the vaine-glorie and pompe of the world deceiuing and being deceiued It is the common corruption of man to pride to boast to set forth himselfe to blesse himselfe as Iob saith to colour and couer his vanitie from others to draw them into admiration of him and to be admired of others is his ioy and delight For their false testimony of his happinesse mitigateth rather blindeth the sight of his vanitie or miseries from himselfe for of those doth euery carnall man desire to be insensible that he may more freely reioyce and solace himselfe in the flesh Who is the happy man saith Craesus to Solon Euery one flattered him and if this Philosopher had done the like he would euen haue runne madde and rusht as Alexander did out of mankinde into the ranke of the gods To what purpose did Ezechiah shew all the treasures of his Kingdome to the Embassadours of the King of Babel Esay 39. 2. And what one man almost in the world hauing friends come to his house doth not the like See an example hereof in Haman Hest 5. 10. 11 12. Wee would all seeme to haue this imagined worldly happinesse faine would we blesse our selues and be admired of others But we are but proud bankerupts gentlemen to day festiuall and gorgeous and to morrow beggars and cast into prison All is but the crackling of thornes vnder a pot a great flame a loud noyse light ashes follie vanitie nothing To conclude euery naturall man imagineth that profit yea jithron durable profit is to be found and wrought out by wit and labour in the world There is a felicity to be had and all mens study is to find out the right way to attaine it He thinketh his game to be good if hee can but rightly play his cards If but one poore tradesman hath gotten goods together and through the increase of a small stocke hath at length made a great purchase and left it to his heire who still increaseth it and putteth his sonne to the Innes of Court c. whereby he becommeth a gentleman and so forward than are all beggars in hope This one example serueth to cut off all despaire and impossibility yea prouoketh a thought of the like proiect that lyeth dead in the bottome of the braine But if the world beginne to runne a little on the beggars side his hope is presently kindled thought ariseth after thought and calleth vp this dead proiect his bloud riseth his pulses begin to beate as he that hath found a purse full of gold he stirres about his heart panteth his minde is in the top of the world why may he not be a Tamerlane But of Gods Kingdome and glorie there is no thought at all in him Doth any man doubt of this that I say Why doe men so study and breake their braines night and day for preferment Why do they so weary themselues with heaping vp riches Why doe they so climbe to honors And why doe they euen sell their soules and bodies to the Diuell to obtaine worldly prerogatiues if there were no profit no contentation no felicity in them Surely they doe not thinke that they are filling a bottomelesse tub but fore-cast great profit pleasure and contentment of minde to arise of their labours hereafter which thing the rich man Luke 12. vainely boasted of Psal 49. 11. Their inward thought is the vaine imagination of euery carnall heart that their houses shall continue for euer and their dwelling places to all generations they call their lands after their own names Euery man knowes that he shall die yet hee laboureth and striueth and putteth off from day to day as though hee should liue for euer The Diuell so bewitcheth him yea stealeth away his heart that hee knoweth and neuer thinketh what he knoweth he beleeueth and doubteth Therefore saith Dauid Lord teach me to number my dayes that I may applie my heart to wisedome The manifold glaunces ejaculations and fancies that lust suggesteth and Sathan ingesteth into the minde of man are strange and wonderfull But it is more strange that contrary to the truth which he heareth seeth knoweth they should carry him away at least make him a mindlesse dreaming vnprofitable wanderer like a feather in the
good Yet in this he could not be pardoned but must be put to shame and contempt with the greatest malefactors All this argueth the great vanity of this life Verse 5. The foole foldeth his hands together and eateth his owne flesh Verse 6. Better is an handfull with quietnesse then both the hands full with trauell and vexation of spirit THese vanities or euils hereafter following proceed from a mans selfe from within him whereof there be three examples following in this Chapter to wit of the sloathsull the niggard and the will-full which heape miseries vpon themselues by their owne folly The first example is of sloathfulnesse whereby much vanity is increased whereof much wickednesse and misery proceedeth The sluggard is graphically depeinted forth by an hypotiposis or liuely description by his generall and effects in this verse The foole The idle person is first described by his generall he is a foole or wicked person one of that ranke that wanteth wisedome and vnderstanding For he despiseth the decree and ordinance of God Gen. 3. 19. In the sweat of thy face shalt thou get thy liuing Againe he bringeth himselfe into contempt base account and hatred by wilfull pouerty Moreouer he bringeth himselfe into bondage and slauery when he is inforst to run into debt and to submit himselfe to the vices and euill dispositions whatsoeuer they â—e of other men to please them for reliefe and so to be the seruant of other mens corruptions a sonne of Belial Finally he setteth open the gap to infinite euils very hardly to be auoyded as lying dissembling flattering humouring grudging enuying stealing robbing murthering imprisonment c. The foole foldeth his hands together Secondly he is described by his deedes or gestures which are priuatiues or prauatiues rather signifying not any labour or preparation to labour but a preparation to more rest and ease which is a priuation of labour Hee foldeth his hands Hee sitteth or lyeth now stretching now enwrapping his armes one within another now yawning to ease himselfe a little when through want of motion the blood drawing more inwardly thickneth leauing the outward limmes more riged and stiffe and setleth about the heart Now he hangeth the chin into the bosome because his lazinesse wil not rouze vp his dull spirits and disperse his cold and clottered bloud Now hee looketh vpward gaping with open mouth because he will not stretch a little the sinewes of his throate and chapps as a man doth that looketh vpwards with his lippes shut therefore this idle foole draweth his breath in at his mouth most commonly for the rheume ascending into his head for want of moderate exercise and discending into his nose hindereth the easie passage of his breath that hee cannot so fully enioy his pleasant sleepe And for recreation sake when he is weary with sleeping on the one side he turneth on the other as the gate doth on the hookes Prou. 26. 14. Againe He foldeth his hands together As others vnfold their hands armes knees to labour so he infoldeth or crudleth his limbes together to sleepe as euery kinde of creature doth Working and walking doe most exercise the body standing lesse leaning lesse then that sitting lesse and lying lesse then that but the infolding of the members giue greatest rest and security For then the blood is kept more temperate hee coucheth in a lesse roome and is sooner vp if any euill outwardly assaile him In heat the sluggard displayeth abroad his limbes in cold he gathereth them on an heape These drowsie fooles liue by instinct of corrupt nature like beasts As for prodigall stirring liuely and witty fooles they more resemble the Diuell They are not snailes but waspes and hornets They are idle also for either they liue in no profession or calling or else take no paines in their profession And of them is this text also vnderstood And eateth vp his owne flesh What other euils soeuer hee may auoide yet this is a sure punishment laid on sluggishnesse that it pineth and consumeth the body as it wasteth the outward state For by labour must a man liue therefore by idlenesse shall he destroy himselfe For idlenesse is a cause of many diseases when the dregges of the humours are not moued nor superfluities evaporated by agitation and sweat Drowsinesse breedeth drossinesse and vaine pleasures which is another kinde of idlenesse bringeth pouerty and paine Againe he eateth vp his owne flesh with griefe enuie couetousnesse Griefe flayeth him Prou. 21. 25. Enuie and couetousnesse consume the flesh and drye the bones Many sluggards are couetous and greedy yet proud and idle enuying the plenty of those that labour and speake euill of them There are abundance of such like now a dayes Verse 6. Better is an handfull with quietnesse c. Thirdly the sluggard is here described by his inward effects or vaine imaginations of his foolish heart destitute of iudgement vttered by the tongue whereby he excuseth maintaineth and confirmeth himselfe in his idlenesse For a foole wanteth not his reasons yea the sluggard is wiser in his owne conceit then seauen men that can render a reason Prou. 26. 16. But his reasons are grounded on his lust and according to his lust for that is his law Better it is to haue an handfull with quietnesse then both hands full with trauell vexation of spirit As if he should say it is better for a man to content himselfe with a little with rest then to toyle himselfe as the drudge doth carking and caring night and day hee cannot tell for whom What should a man doe but eate and drinke and play and be merry and take his naturall rest A man cannot tell how long hee shall liue wherefore then should hee make a beast of himselfe He were as good spend his goods himselfe as let another spend them A man may labour all his life to gather goods for his children and they may hap to be rather the worse then better for them For as he hath freed them from care to get them so will they but care how to waste them Againe he that striueth to be rich shall be intangled in manifold businesses troubles suits and be disquieted with a multitude of seruants and labourers which will spend it as fast as they get it Moreouer he that hath much is but a prey to theeues robbers and catch-poles so that vnlesse hee looke well and warily to himselfe hee shall be insnared one way or other and be hated and enuyed Now for a man to liue and lie continually thus at defence is a great vexation and better were it that his goods were farre enough then to liue in continuall feare and drudgery Therefore I hold it a wiser course for a man to take his ease and pleasure to be content with a little let the World runne which way it will The sluggard seemes to haue many good speeches oft times but they proceede from an euill heart and tend to an euill end Therefore they are but foolishnesse
offices of the other members What can the man doe whom all men forsake and leaue wholly to himselfe what can the eye doe when all the other members leaue it what profit hath it by seeing Therefore the more that a man is seperated from society and community of life he is the more imperfect comfortlesse miserable But now this Misanthropicall drudge hath no society with God and little with men therefore he is a member destitute imperfect yea worse then a beast He is imperfect and destitute quia flagrat inuidia populi the hearts of all are against him All the members with-hold their lucky communicatiâ—g influence as I may say and are maleuolently aspected Now he that is dishearted of all is as fruit in an ill season too cold too hot intemperate Contrarily he that hath the hearts or good will of men flourisheth vnder their beneuolous aspect Therefore the pliant sociable man is much better then the tough stiffe soliuagant drudge in all seasons and affaires Verse 10. For if they fall the one will lift vp his fellow but woe to him that is alone when he falleth for he hath not auother to helpe him vp THe contrary reasons shewing the benefits of sociable life and the euills of solitary couetousnesse If they fall c. If one or any of them miscarry in a iourny or any action then his fellow will helpe him vp commiserate his case and communicate his helpe euen his strength with the others weaknesse So it is in the society and community of ciuill life If a man haue companions friends and well-willers which are gotten and kept by mutuall duties and tokens of loue and friendship he shall haue helpers and furtherers of him in his neede reioycers with him in his prosperity comforters of him in his sickenesse incouragers of him in his troubles and commisserators of his ill-fare of what kind soeuer it be Contrarily woe is to him that is alone when he falleth he hath not another to helpe him vp Woe that is losse trouble vncomfortable liuing c. is to him that is alone For as he careth for no man so no man careth for him Euen as he that is alone in a iourney and falling by the way hurteth himselfe or falleth lame or falleth sicke or wanteth money c. is in greater trouble and distresse if he want a fellow or companions to communicate and impart their helpe vnto him so if a man be a solitary drudge and an vnprofitable incompact member that he careth for none but for himselfe nor yet in effect and truth for himselfe as Domitius Nero who complained that he could find none to kill him when a more ignominious death waited for him he I say shall in his prosperity be enuyed and grudged at of all in his strict dealings be cursed in his need be helples in his troubles remedilesse in his heauinesse comfortlesse in his falling troden vnder foot and after his death cast into the pit as an vnprofitable drone Briefly he shall want all the profitable and comfortable fruits that redound to men by vertue of mutuall duties and loue in sociable and ciuill life What profit hath this man of all his labours that he taketh vnder the Sunne Verse 11. Againe if two lie together then they haue heate but how can one be warme alone THe second example is of two or more fellowes lying together in bed or boards or on the ground Two lying together are better then one because they haue heate Contrarily how can one be warme alone If two or three men lye together in the colde they shall be helped one by another and all kept warme euen so if there be an entercourse of mutuall duties among men accordingly as euery man hath receiued the gift of God then shall they be helped comforted susteined one by another and it shall be well with euery one of them But contrarily if one lie alone the cold surpriseth him on euery side and by his contrary quality driuing and inforcing the blood and heat inwardly benummeth the outward parts oppresseth the heart and mortifieth it whereas two or three lying together the heat is produced and kept in the outward parts the pores of the body kept open the blood dispersed the flesh kept supple by the heat and so preserued from the rigidity of the cold euen so in ciuill society if a man be without fellow friend companions louers welwillers he is helpelesse comfortlesse and impotent subiect to many euils and inconueniences that might be auoyded hee hath none to reioyce with him in his good successe nor to commiserate his euils none to maintaine him in his standing nor to sustaine him in his falling Verse 12. And if one preuaile against him two shall withstand him and a three-fold cord is not quickly broken THe third example is of two or more fellowes in matter of contention If one preuaile against him two shall withstand him As if he should say If a man be not alone but hath fellowes or pertakers then though that one be stronger then he to giue him the foile yet shall he with the helpe of his fellow withstand that one This is amplified by a comparison of the lesse to the greater figured by a prouerbiall or alligoricall speech A three-sold cord is not quickely broken If with the helpe of one he shall be able to withstand him much more then with the helpe of two or more Or when many shall lay their strengths together they shall be much more able So likewise if a man be not a solitary malecontented selfe-conceited rigorous muckrell but communicate with others and be consociate with them by the intercourse of mutuall duties beneuolence courtesies kindnesse compassionatenesse c. the like he shall find againe Therefore the vniust steward dealt wisely Luke 16. He made friends afore-hand lest he should be alone and destitute and end his dayes in desperation To conclude all this point our Sauiour Christ saith With what measure ye mete it shall be measured to you againe Mat. 7. 2. Thus much of the second example of inward euils Verse 13 Better is a poore and a wise child then an old and foolish King who will no more be admonished A Third example is of folly in kings men of authority and rule men of wealth and of what preheminence soeuer whereby vanity is also increased Idlenesse bringeth the sluggard to misery couetousnesse bringeth the niggard to misery and wilfulnesse bringeth euery man of power and great estate who hath an outward shew of happinesse to misery Yea so farre from happinesse is a wilfull and selfe-conceited man although he be a King or Monarch that a poore and a wise childe is better then he The childe is better then the old man the poore is better then the rich Docility teachablenes tractablenes is the property of wisedome and he that is wise is neerest vnto happinesse whatsoeuer his age and estate be Contrarily stubbornnesse peruersnesse wilfulnesse is the property of
inordinate affections and lusts to wrong oppresse reuenge and catch from euery man to grind the face of euery man in lending and betting to wrest the Law for aduantage bewrayeth not onely foolishnesse but madnesse harming himselfe and mischieuing others as other mad men doe The difference betweene them standeth onely in this that the one is but a bodily madnesse caused most often through the superfluity of an humour the other is spirituall inspired and incensed of the Diuell That is in the blood this is in the heart that is brutall this is diuellish that is common to all this peculiar to the children of the Diuell that hath not reason this vseth not reason or rather that cannot vse reason this will not vse reason Finally there is a spirituall frenzinesse in fleshly sobriety These are Sathans wildings whom he hath blinded and so rideth them at his pleasure They are taken of him at his will as the Apostle saith The proposition is amplified by a vehement asseuâ—ration Surely And a gift destroyeth the heart This is another effect of impatience peruerting of the Law for bribes In Deut. 16. 19. A gift blindeth the eyes of the wise and peruerteth the words of the righteous that is either the words of him that else would iudge righteously or the matters of the innocent for the Hebrew word Dabar signifieth indifferently both and both are one Here it is said a gift destroyeth the heart corrupteth the heart taketh away the heart all are one Who is so blind as he that will not see And so foolish as he that wil not vnderstand What heart is more corrupt then that which condemneth it selfe in that which it alloweth or rather condemneth it owne thefe in giuing sentence vpon anothers yea which presseth it selfe to death in giuing sentence of death or absoluing another from death And what words more peruerse then those of Iudas Quid mihi dabitis What will ye giue me and I will betray the innocent into the hands of his cruell aduersaries When the Magistrates eyes are blinded then is he led by the string of the briber and the briber by the string of the Diuell and they both fall into the ditch As the sight of the Apple desfroyed the heart of Eue so the sight or feeling of a bribe destroyeth the heart of the wise that knoweth the Law and discerneth iudgement Our first Parents for an apple lost Paradise and woon hell so euery child of Adam like Esau for a sweet bit will sell his soule to the Diuell and his brother to a lying bribing thiefe yea partake with the thiefe as Iudas did with the Pharisees and all for a bit We wiser children thinke that it was a great folly in our first Parents that hauing so much and so much choyce of other fruits would notwithstanding taste of the forbidden sruit without any neede at all It is euen as great folly for a man in his abundance to destroy himselfe and his brethren for a bribe a trifle of no value The briber is the Diuels messenger Now when he presents his Masters baite to the bribe-taker then is the Diuell at hand to inflame the lust of couetousnesse in him whereby the bribe seemeth pleasant to the eyes as the apple did to Eue. The gift dazzeleth the eyes it hath a bewitching power in it it taketh away the heart it peruerteth wordes it maketh a wise man madde Verse 8. Better is the end of a thing then the beginning thereof and the patient in spirit is better then the proud in spirit A Description of impatience by the euent Better is the end of a thing c. These proud persons that will not relie on the prouidence of God nor submit themselues vnto his will but they will needes be what they will be and haue what they will haue and so through impatience fall to wronging snatching racking reuenging deceiuing wresting c. doe at their beginning aime at great matters worke much mischiefe make themselues terrible to inferiour men to sucke aduantage at their pleasure out of them and to make them come in with offerings on euery side as to some great Idoll But this proud presumptuous tyrannicall beginning shall haue a bitter end For God is iust to defeat them to reward their pride with shame and confusion He is good and mercifull and will deliuer the oppressed out of the hands of the oppressour in the end euen in his good time God most wise most iust will turne those euill attempts to his owne glory and good of his children The end tryeth euery matter and euery man for in the end commeth iudgement And the iust Iudge will take vp all matters into his owne hands and pronounce righteous iudgement And the patient in spirit is better then the proud in spirit These words containe the rule it solfe inferred by way of consequence or a conclusion of the premisses Therefore the condition of the patient man that suffereth wrongs and contumeliet is better then he that of pride â—asteth away yea derideth patience as but basenesse timorousnesse pusillanimity The argument may be gathered thus Prop. If a wise man of a proud and impatient spirit falling to oppression and bribery shall in the end bring the iust iudgement of God vpon his madnesse then is the pationt in spirit that rather suffereth wrong better then he Assump But the Antecedent is true Therefore the Consequent Concerning the sequell or argument of vanity it may be thus framed Prop. If he that is oppressed vnmercifully racked despitefully entreated depriued of his owne right ouerthrowne in his righteous cause yea trodden vnder foote by the proud and violent If he I say be better then a man of power that may doe euen what he lusteth that can auenge himselfe of euery man that multiplyeth wealth that by wisedome is crept into the place of honour and is able to benefit whom he will and vndoe any that contendeth with him whereupon the people fall downe vnto him and he suckeâ—h out of them what aduantage pleaseth him then is all but vanity and misery For the former is counted miserable and if the later who blesseth himselfe and is counted happy of others be vaine in his beginnings and miserable in his ending then is all misery and vanity both to oppresse and to be oppressed Ass But the Antecedent is true therefore the Consequent Verse 9. Be not hasty in thy spirit to be angry for anger resteth in the bosome of fooles AN amplification of patience by a dehortation Be not hasty in thy spirit to be angry Let no pride distemper thy passions and moue thee to wâ—athfull contention and reuenge whereby thou shalt be prouoked to deuise and plot mischiefe against thy neighbour yea and against the Lord also when thou hast once giuen place to the Diuell and suffered thy lust to get dominion ouer thâ—e For anger resteth in the bosome of fooles Anger is an enemy to wisedome and counsell therefore he that is swayed with this
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