by the rodde Thirdly lesse by the rodde and more by reason Fourthly by reason alone without the rodde Now to apply this First children haue a sincere loue to their parents and a generall disposition to be conformable to them in al things yet being left to themselues they are carried by their childish fancies and vaine desires both vnprofitable to themselues and to their parents for want of reason Hence Solomon sayth Follie groweth in the heart of a childe but the rodde of correction fercheth it out So the regenerate newly conuerted haue a sincere though weake loue of God and a generall disposition and right motions to obey God in all things yet without the consideration of Gods iustice and feare of punishment or rather corrections they are apt to be carried and ouercome with the lusts of the flesh allurements of the world and baites of Sathan Therefore Dauid sayd It is good for me that I haue beene in trouble And Paul 1. Corinth 11. 32. When we are iudged we are chastened of the Lord that we might not be condemned of the world Secondly parents instruct their children in what is to be done and what to be eschewed and that with threatnings of punishment And for feare of the rodde more then vpon consideration of their owne good they obey because reason is yet weake and they haue but smal discerning of good and euill So likewise God teacheth vs what we ought to beleeue what to doe to his glorie and our owne good with threatnings of temporall punishments and crosses of sundry kindes by which we are held in awe and contained in duty till we come to more perfection and discerning Thirdly when a childe by reason of age is riper in vnderstanding and reason hee beginnes to know his parents and his duty towards them and what is for his owne good Therefore he is held in obedience not for feare of the rod but instruction and exhortation preuaileth most So wee growing more perfect in the knowledge of God our father in Christ what his loue hath beene towards vs what hee hath done for vs and will doe for vs are mooued to obey him not so much for feare of punishments as by instruction which we desire and exhortation vnto which wee yeelde with delight And as faith and loue growe stronger so doth the Lawe with the threatnings and curses thereof growe the weaker The Lawe is our Schoolemaster in our nonage but when the fulnesse of yeares are come wee are our owne instructers and able to gouerne our selues by our owne reason Fourthly when the childe commeth to perfect reason and discretion the feare of the rod goeth away For hauing now the perfect knowledge of the loue care and benefits of his father towards him and also of his duety towards him againe he performeth obedience with willingnesse delight ioyfulnesse fearing to displease and offend him and is ashamed of childish follies So wee growing stronger in faith and perfect men in Christ doe willingly cheerefully and with delight worship and serue God fearing to displease him vpon consideration of his greatnesse goodnesse mercy and benefites towards vs Galat 3. 25. After that faith is come wee are no longer vnder a Schoolemaister that is the ceremonies and threatnings of the Law childish rudiments and feares Rom. 8. 15. Yee haue not receiued the spirit of bondage to feare againe but the spirit of adoption c. He is called the spirit of bondage when he worketh weakely in vs as in babes and younglings whom the Lawe terrifieth from sinne and compelleth to obedience He is called the spirit of adoption when he worketh more strongly in vs or hath brought vs to a greater perfection of the degrees of faith hope loue whereupon we are termed perfect men in Christ The Magistrate is not terrible to the innocent nor the rodde to the man of age Romans 12. 3. Wilt thou be without feare of the power doe well and thou shalt haue praise So likewise wilt thou be without feare of the curse of wrath of hell be strong in faith hope loue and thou shalt delight in God in his word Ministers and children His word shall be thy delight and joy â— Iohn 3. 21. Beloued if our hearts condemne vs not we haue boldnesse with God Chap. 4. 18. There is no feare in loue for perfect loue casteth out feare For feare hath painefulnesse hee that feareth is not perfect in loue Thus much of feare And keepe his Commandements This is the effect of true feare The roote is faith the sappe or iuyce is feare the fruit is obedience As is the inward man so is the outward man the heart is deceitfull but the hypocrit cannot be hid for the tree shall be knowne by his fruite not by the sight or outward shew thereof for the wilding maketh a fairer shew then many a good apple but by the taste Who is he that in sincerity keepeth the Commaundements Hee that setteth God alway before his face Moreouer obedience is Legall or Euangelicall of the latter Solomon here speaketh For both the curse and rigorous exaction of the Lawe is remoued away from them that beleeue which are the ingenuous and free borne sonnes of God In these times there are many maisters but few doers therefore shall they receiue the greater condemnation They would haue good done so that they themselues haue no hand in it Here is no feare of God but a deceitfull and wicked spirit For how much a man doth so much he feareth He that doth the commandements is true the rest are babblers Neither haue there bene so many tongue-tied Christians in times of Popery as there shall be phantasticall babblers and deceitfull Satanists in these last times whose words and deeds are all falshoods and lies yet it is but that multitude of malignants who wil either be idolaters or Atheists of a false religion or of no religion For this is the whole dutie of man A reason drawne from the end of creation and redemption which is nothing else but to feare God and keepe his commandements which who so doth not is a son of perdition Eph. 1. 4. He hath chosen vs in Christ that we should be holy and blamelesse before him in loue Tit. 2. 14. He gaue himselfe for vs that he might redeem vs from all iniquitie and purifie vs vnto himselfe a peculiar people zealous of good workes By zeale he meaneth not the bare pulpit zeale but deuotion Many can counterfeit zeale as vpon a stage but when they are out of the pulpit they are of a quite contrary fashion gallants proud stately But the Frier shall rise vp in iudgement against them To conclude to feare God and keep his commandements is the adequate obiect or subiect of the whole man inward outward To this one thing must a man haue respect in euery thing Hither must he refer all his studies and labours if he will be partaker of true felicitie This onely is true profite and all exccept this is
it himselfe There iâ— nothing in the written Word but it extendeth in some sort to euery man though man be a foole and a beast and will haue nothing to concerne him but what he lusteth So are we blinded with Sathan and bewitched with our brutish lusts that in hearing we vnderstand not and in seeing perceiue not A iust iudgement of God on the wicked which hate the truth and embrace lies How many professing the name of Christ beleeuing in God children of Abraham as they say and imagine are indeed the very Princes Priests Pharises and commons of the Iewes that heard saw toucht talkt much of Christ and with Christ but yet heard him not saw him not c. They lookâ— for Elias to come but he was already come and they did vnto him whatsoeuer they would He was already come not in his owne person but in spirit and power The Iewes that were garnishing the Sepulchers of the Prophets whom their Fathers murdered would haue murdered the same Prophets if they had beene than liuing and preached as in the dayes of their Fathers and they did indeede murther them all in the great Prophet the Son of God Math. 23. Therefore saith Salomon The wise mans eyes are in his head but the foole perceiueth nothing of all that is before him Therefore they that are now liuing with their words and workes are the same that were of old Happy yea thrice happy are the eyes that can see this and the heart that can vnderstand it but that is not giuen to all The obstinate being conuicted of a deede condemned of old may say it is a wrong indeede it is vniust I must confesse c. but it must be so it cannot be remedied c. Againe they that doe such and such things haue good reasons for it c. I answer it must be so indeede and such reasons must goe currant and preuaile sor offences must be as they haue beene of old but woe be to him by whom the offence commeth as it was saide of olde And they had also as good reasons in former times for their musts as wee haue now for our musts and euen the same Woe be to them that say we must doe thus and this or else c. I must doe this or that or else I cannot liue c. So the Princes Priests Pharises Commons must crucifie Christ for their owne security and preseruation of the Temple City and worship of God here are good reasons So Iudas must betray his Master because he must haue money Pilate must be partiall and doe iniustice for fauour or feare of the Iewes though he knew the innocent and iust to be persecuted of enuie and should haue giuen iudgement rather against his false accusers and aided and protected him with his power and garrison of Souldiers countenanced him and his doctrine and all that fauoured him and contrarily disgraced and weakened euery aduersary he should haue obeyed the submonitions of his owne conscience but that the wicked must not do because they haue reasons to the contrary The Israelites must follow the wayes of Ieroboam contrary to the voices of all the Prophets and so must an infinite number now adayes be crosse and hatefull to all their teachers contrary to the submonition of their consciences because they haue reasons which many are ashamed to vtter The Iewes must be Church-robbers purloyning and alienating tithes because they had good reasons for it such as we haue for our Church-robberies But he that must steale must be hanged notwithstanding his good reasons so the wicked must doe wickedly because he cannot liue else or not liue so or so well as he desires because he must be damned Hell fire must burne therefore it must haue fuell Verse 11. There is no remembrance of former things neither shall there be any remembrance of things that are to come with those that shall come after AN explication of the confirmation figured also by a Prolepsis Ob. But there are now many things the like whereof wee neuer heard before And wee reade of many things that haue beene said and done that now are not neither are likely to be hereafter Ans That is but our ignorance For time consumeth all things Euery particular thing perisheth and euery deede vanisheth but yet in such sort as I said before Therefore when an olde thing is renued or clothed with other circumstances we obserue it not we perceiue it not no not when we are euen doing and saying that which wee know to haue beene done and said of olde no more then Iudas knew himselfe to be Achitophel and Dauid vtterly condemned himselfe in another 2 Sam. 12. 5. The Pope knoweth not himselfe to be Caiphas nor the Iesuites that they are Pharises The Pharises knew not themselues to be the very same with their Fathers to speake and doe euen the same things neither knew they Christ to be Zacharie or Elias hauing the same yea a greater spirit and power Mathew 23. 29. 30. See their madnesse They condemned their Fathers and iustified themselues because they built the Tombes of the Prophets and garnished the Sepulchers of the righteous and say if they had beene in the dayes of their Fathers they would not haue beene partakers with them in the bloud of the Prophets True iwis if Moses had beene there they would haue shewed themselues tender-hearted Wolues For Iohn 9. 28. They were Moses Disciples not Christs and yet is Moses fulfilled in him and Moses commanded them to heare him Abraham reioyced in spirit to see his day Iohn 8. 56. and they boast themselues to be his children Verse 39. But if Abraham should haue beene raised from the dead as was Lazarius or as Diues would haue had one risen from the dead to warne his brethren to haue accompanied Christ in preaching teaching these his children they would haue done the same to their Father Abraham and to Moses that they did to him They would haue crucified both Abraham Moses and Elias with him as the Pope would doe Peter now They boast that God is their Father verse 41. but God was now among them not in maiesty and terrour as he appeared in Mount Sinai to their Fathers at the giuing of the Law but incarnate appearing in their owne nature humble and meeke teaching them all things in mildest manner with sufficient testimony of his God-head yea euidently shewing forth the maiesty and power of his God-head whereof themselues were conuicted What blinded them thus what deceiued them what bewitched them Euen their lusts They were full of pride couetousnesse enuy in a word carnally minded hauing a shew of religion and deuotion in doing the outward letter of the Law and strictly obseruing their owne ceremonies and traditions thereby deluding the people and themselues also but what the spirituall intendment of the Scriptures was they were altogether ignorant Faith in Christ their Redeemer and the deniall of themselues the world the flesh and the deuill
is that which Moses so laboureth in the repetition of the law to imprint in the minds of the Israelites Deut. 8. 2. 3. Verse 15. That which hath beene is now and that which is to be â— hath already beene and God requireth that which is past A Confirmation of the stability of Gods purposes or workes of his prouidence as before Chap. 1. 9. As the heauens windes riuers haue their constant courses and recourses by perpetuall motion euen so God hath prouided in his most wise administration of mans affaires also that one thing should succeed another according to the instability of times and returne againe by their courses euen in their circuits in kinde and nature according to the restlesse reuolution of time So that whatsoeuer hath beene in old time is now at this present and whatsoeuer is gone and past shall God cause to returne againe Therefore as times so are all things in time in the hands of God and as all things come from his hand in their conuenient seasons so againe they returne into his hand as the seede is cast out of the hand of the sower and returneth againe into the hand of the sower circularly for euer Verse 16. And moreouer I saw vnder the Sunne the place of iudgement that wickednesse was there and the place of righteousnesse that iniquity was there SOlomon hath heretofore declared in generall the vanity of mans wisedome and prouidence by peculiar obseruation and experience now hee commeth particularly to declare the vanities and vexations vncertainty and instability of all worldly things by his diligent obseruation of outward examples in ciuill state or common life All which tend still to the same end to wit that a man can finde no perpetual course of prosperity in any worldly state nor any thing in any state wherein to content his minde and rest his heart but that all things are full of vanity and vexation and so consequently he must rest on God onely Of these vanities and euils some proceede from the malice of others or doe outwardly come to a man as those examples following doe manifest The first example is of oppressours wherein he sheweth how vanity and vexation is increased by oppression Euery man and estate is subiect to troubles and contentions caused partly through want of wisedome and prouidence to preuent euils partly by the violence of cruell and mercilesse men partly through the vnquietnesse of humorous and distempered persons partly through many vnauoydable chances Howsoeuer wheate and tares Gods flocke and euill beasts must liue together in ciuill state during the time of this life Now whereas in this mixture innumerable controuersies and wrongs arise good lawes are established for the deciding of the one and reforming of the other that men might liue happily by the preseruation of peace and iustice And for the making and execution of the same lawes are Magistrates ordained But I saw that wrong reigned in the place of iudgement as well as any where else and that publike authority was made but a cloake yea a defence of publike iniustice whereof the Scriptures affoord vs many examples Here is vanity for no certaine remedy can be found here but rather greatest euils oft times proceede from hence Verse 17. I said in mine heart God shall iudge the righteous and the wicked for there is a time there for euery purpose and for euery worke A Confirmation of vanity increased by the place of iudgement wherein notwithstanding to the faithfull that waite on God there is matter of comfort Because no remedy is here to be had and that iudgement proceedeth not forth but is turned into gall and wormewood for these persons being armed with publike authority thinke to vse the Lawes at their pleasure without punishment therefore the oppressed must appeale to the iust Iudge and vnpartiall auenger of euery wrong But God doth not alwayes smite sinners in the act of sinne but commonly when they haue forgotten and are in greatest security as Amnon had the stab when his heart was merry with wine Antiochus when he was in the height of his pride Alexander and Herod when they tooke vpon them to be gods Iulius Caesar when he was in the Senate Ierusalem about forty yeeres after Christs resurrection when all was forgotten Therefore a man must stay Gods leisure For the Lord will come and not tarry he will be a swift witnesse and auenger of wrongs All must be conuented before his iudgement seate 2 Cor. 5. 10. and render an account of euery idle word much more of euill deeds All is vanity For there is a time there for euery purpose and for euery worke This word there as I thinke hath relation to Gods iudgement seate as if hee should say vniust Magistrates haue a time by the patience and long-suffering of God to fulfill their bloud-thirsty and gold-thirsty lusts but another time shall succeede that when the wronger and wronged the iust and vniust shall giue vp an account and be doomed according to their workes to liue or die for euer And euen then when they sit vpon the iudgement seate is God present to take notice of their corrupt and partiall dealings to censure them and to giue sentence vpon their sentence yea and to beginne the execution of his sentence vpon them by vntimely death disgrace banishment remorse of conscience c. Therefore they that haue authority and power to doe what they will and to haue what they will and those that are strengthened by authority in their lusts shall obtaine no profit nor quietnesse of heart thereby This also is vanity and vexation to them aswell as suffering wrong to the other Verse 18. I said in my heart concerning the estate of the sonnes of men that God might manifest them and that they might see that they themselues are beasts A Confirmation of the former I said in my heart concerning the state or condition of the sonnes of men that God by iudgement might manifest them or lay them open for where no law is there is no difference and where no iudgement is there is as little and that they might see their owne shame namely themselues to be beasts and that by their beastly lusts and affections chiefly by their cruelty one towards another in deuouring and preying one vpon another as fishes birds and beasts doe which want vnderstanding and reason and so know not God nor themselues And though they glorifie themselues and are as gods in their owne eyes and cause others to fall downe and humble themselues vnto them whereout they sucke no small aduantage yet shall they die like men and come to the same end that beasts doe yea they are more miserable then beasts which are not subiect to sinne nor culpable of iudgement Or these wordes may be thus interpreted I said in my heart concerning the order of the sonnes of men that God had giuen them dignity and to see to they are as beasts to themselues For this word Dibrah
tryed He that inconsiderately and vnlawfully voweth vnder colour of good and good intents prouoketh God to anger and shall not goe vnpunished notwithstanding his outward absolution For vnlesse we dread his Maiesty and seeke to know his will that wee sinne not against him he will not accept our offerings Leuit 5. 6. 10. Our prayers shall be turned into sinne For this is nothing indeed but to make the Ordinance of God an occasion to sinne against God If we sinne vnwillingly and of infirmity we haue Iesus Christ the righteous a propitiation for our sinnes but if for that cause we be carelesse and presumptuous we mocke God and deceiue our selues and there is no truth in vs. For Christ came to redeeme vs from sinne to bind vs vnto God and not to giue liberty to sinne to make lesse conscience thereof but rather more according to the abundance of mercy Wherefore should hee be angry at thy voyce and destroy the worke of thine hands Wherefore shouldst thou prouoke God to anger by words and such words as are in thine owne power For God hath not commanded thee to promise this or that to him So that in not promising thou hast not sinned Why then shouldest thou bring sinne vpon thy soule by promising that which thou oughttest not or canst not performe Surely when thus for want of feare of God thou dishonourest him hee will honour himselfe in thy lust iudgement that others may dread his name Verse 7. For in the multitude of dreames and many words there are also diuers vanities but feare thou God A Reason of the dehortation or admonition For in many words that is to say in rash and inconsiderate promises and excuses accordingly there are diuers follies For God is offended the Messenger of the Lord is grieued at thy follies men are scandalized and thou art punished This he illustrateth by a comparison of dreames which neither are true but the confused disordered fancies of one that slumbereth nor arising from the principles of rest by iudicious discourse but caused by distempered humours neither to any end but to disquiet him that would take his rest Such like are foolish prayers and foolish vowes But feare thou God An exhortatory conclusion of all setting downe the true ground of prayer and vowes which maketh them acceptable to God But feare God The feare of God is the beginning of wisdome Psal 19. 9. The feare of God is cleane a good vnderstanding haue they that doe thereafter If thou fearest God thou wilt wisely promise and diligently performe Feare being grounded on wisedome is here opposed to rash promising and flack performance the effects of folly which testifie the want of feare prophanes whereof this word but is a signe Verse 8. If thou seest oppression of the poore and violent peruerting of iustice and iudgement in a Prouince maruell not at the matter for he that is higher then the highest regardeth and there be higher then they THese words are a confirmation of his former documents or diuine lessons of sacrificing prayer vowes figured by a prolepsis gathered from his former discourse of vanities increased by oppressions Chap. 3. 16. 17. Cap. 41. 2. 3. Obiect It is in vaine for a man to bind himselfe too strictly to religion and religious exercises otherwise then for politicke respects seeing that there is no prouidence of God nor diuine administration os the World as euidently appeareth by the oppressions of the poore and the violent peruerting of iudgement and iustice For it is a maruell indeed and a thing euen contrary to reason that there should be not onely a generall but also a speciall prouidence and gouernment in iudgement and iustice and mercy Ier. 9. 24. and yet to see such oppressions wrongs goe vnpunished vnreformed the poore godly without deliuerer without comforter Ans This argument seemeth good indeede to carnall reason which iudgeth according to outward appearance not according to the secret and good wisedome of God who intendeth the glory of himselfe in all things For so the foolish say Mal. 3. 14. it is in vaine to serue God what profit haue wee by obedience and humiliation of our selues in mourning and fasting And the wicked say Psal 10. 11. God hath forgotten he hideth away his face he will neuer see it So Psal 73. 11. How doth God know Is there knowledge in the most high Dauid was also tempted to this folly Verse 2. My feete were almost gone my steps had wel-nigh slipt For when I saw the wicked in prosperity Verse 4. 5. 6. I said I haue cleansed my heart in vaine and to no purpose washed my hands in innocency Verse 13. Seeing that I am contrarily plagued and chastened continually Verse 14. But Solomon here resolueth this doubt If thou seest such disorder in a Prouince maruell not that it should be so for God that is most high in power and dignity King of Kings and Lord of Lords and Iudge of Iudges knoweth and regardeth yea ordereth all these disordered things according to his wisedome for his glory the punishment of the wicked and good of his seruants And as these earthly Princes and Gouernours are set in high place and are therefore called gods because they are Gods Vicegerents so hath God other Ministers an innumerable company of Angels higher and greater then they by whom he executeth iudgement on tyrants and cruell oppressours in his time as Chap. 3 17. They shall be punished and the godly and poore oppressed shall be deliuered Psal 12 5. For the oppression of the poore for the sighing of the needy now will I arise saith the Lord I will set him in safety from him that would insnare him Verse 9. Moreouer the profit of the earth is for all the King himselfe is serued by the field A Regression to his former discourse of vanities in worldly things This is the fourth example of vanities obserued in outward things to wit of earthly possessions pertaining to the manifold vses of this present life in ciuill state which men get without oppression and wrong by lawfull courses whereby notwithstanding vanity is increased And he maketh his repassage to the demonstration of these vanities by a comparison of worldly goods among themselues Moreouer that is to say now after this digression to vanities in spirituall things to returne againe to these earthly things wherein men bestow so much study and trauell amongst all their manifold studies and practises to satisfie their hearts desires there is nothing more needfull and profitable then tillage For the earth is for all The earth is the wombe whereof all are formed and the breasts or dugges whereof all are fed and preserued The fulnesse of the earth are the creatures thereof and the fulnesse of the creatures the fruits and vertues that are in them to sustaine and maintaine this mortall life The reuenewes of the earth therefore are most necessary and excellent amplified by an argument of the Greater If any
furiousnesse The Hebrew word Ketzeph properly signifieth such anger as causeth foaming and froathing as the tumultuous waters tossed with the winde As if he should say He is full of madnesse or beastly fury For such men commonly are angry against God to which Sathan would haue tempted Iob. They curse the Diuell and all ill lucke they storme against the creatures themselues and enuie other men Neither doth he speake of those men onely that are thus impatient in losses but of all men which bewray such infirmities in like case though not in such measure and desperation as the wicked doe which once hauing riches trusted not in God but in riches Verse 18. Behold that which I haue seene it is good and comely for one to eate and to drinke and to enioy the good of all his labour that he taketh vnder the Sunne all the dayes of his life which God giueth him for it is his portion A Proposition of Solomons iudgement vpon consideration of these vanities of the true and right vse of all worldly things confirmed by the testimony of his owne obseruation and experience Behold that which I haue seene Behold a preface to stirre vp attention consideration and remembrance of his instruction That which I haue seene The testimony It is agood which is comely for one to eate to drink c. the proposition This is the onely good that is to be found in them bodily sustenance and personall maintenance This Good is amplified by the adiunct comelinesse This ioyfull and comfortable vse of honest labour is agreeable to the nature of man who differeth from a beast And carnall reason teacheth that all things are made for man that man might reioyce with man in the comfortable vse thereof Againe it is agreeable to the person of man who is the image of God indued with a reasonable soule which is not made for his body as the Epicure dreameth nor the body for goods as the niggard slumbereth but contrarily Matth. 6. 31. Take no thought for meate drinke cloathing For the body is not for raiment nor the life for meate but contrarily Verse 25. Clothing is for the body meate is for the life and the life is for the kingdome of God verse 33. Seeing that these things are for the reparation sustenance and maintenance of mans body which is the house and vessell of the soule it is a comely thing that this vessell or house be accordingly maintained For that is the onely end and vse thereof As man is the most excellent creature and image of God so let him not make himselfe a beast and seruant to the creatures but maintaine the dignity of his person But yet let him not turne his person into an Idoll as it is now common For that is his portion A confirmation by a reason drawne from the end and vse of earthly things They are giuen him of God for that purpose euen to conuert them to that vse onely for no other good is in them no further matter can be wrought or attained to by them Therefore herein let him rest himselfe contented and to this end limit his desires and indeauours Verse 19. Euery man also to whom God hath giuen riches and wealth and hath giuen him power to eate thereof and to take his portion and to reioyce in his labour this is the gift of God AN amplification of the proposition by the efficient cause in the last words This is the gift of God For a man to labour moderately for riches and by Gods blessing of his labour to attaine to riches wealth and also to haue power to vse the same for the comfort of his body in eating drinking apparell building for the comfort also education of his children and family accordingly as God hath bestowed on him and to reioyce herein also without greedy desire of more or faithlesse feare of losing that which is present All this is the gift of God For vnlesse God that giueth power to get wealth giue also grace to vse wealth aright hee shall liue beside his wealth yea liue in pouerty and die in misery Verse 20. For he shall not much remember the dayes â—f his life because God answereth him in the ioy of his heart AN amplification of the proposition by the effect namely of the right vse of riches He shall not much remember c. that is neither shall the time past be grieuous vnto him through the conscience of his couetous getting omission of euery good duty or through the feeling of paines aches diseases gotten in times past with lifts burdens fasting watching c. Neither shall the time present nor the time to come be grieuous through feare of want or losse or through doubting of Gods prouidence for him and his posterity or through feare of death it selfe sommoning him to his reckoning And why Because God answereth him in the ioy of his heart A confirmation by the cause As God hath giuen him power to gather riches and wealth so he is answerable to his honest and conscionable labours and trauaile with another power gift or grace namely ioy of heart comfort and hearty ioy in the vse thereof to his owne good his neighbours good and Gods glory CHAPTER VI. Verse 1. There is an euill which I haue seene vnder the Sunne and it is common among men AN illustration of the comfortable vse of riches which is the gift of God by the contrary vnprofitablenesse vanity or abuse therof in those that want this grace or rather by the abusing of themselues their soules and bodies in withholding the vse thereof from both Which thing is a plague and curse of God vpon sinners that seeke not his kingdome and the righteousnesse thereof but trusting in themselues and their goods ayme at a full and firme estate voyde of care and feare or else of plaine and excessiue pride hoard vp their riches for the aduancement of their posterity Of which purpose also God defeateth them by translating their goods to strangers And this is a great calamity and woefull misery This hee toucheth to the end of verse 6. This first verse containeth the generall proposition of this vnprofitablenesse and vanity of riches which increaseth the misery of man that seeketh for a felicitie in them not in God There is an euill which I haue seene vnder the Sunne and it is common among men This vnprofitable vanity iâ— declared in this verse 1. By the Generall an euill 2. Confirmed by testimony Which I haue seene vnder the Sunne 3. Amplified by the adiunct and it is common among men This knowne euill whereof there is great complaint euery where is common among men and peculiar or proper to men For beasts are not subiect to this euill disease but men onely who in this respect among other are worse and more miserable then beasts And it is indeed our peculiar plague of God vpon the distrustfull faithlesse vncharitable niggard who as he neither loueth God nor his neighbour
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
therfore any thing be enough and good enough for diligent and faithfull Labourers Stulti dum viuant vitia in ventraria currunt The world is a foole and a foole runneth euer out into extremities Too iust or too wicked too wise or too foolish too lauish or too couetous superstitious or not religious at all if not a Papist then an Atheist If not bringing gifts-superfluously to the Tabernacle then taking away all maintenance as these greedy swine the ciuill pompous Epicures doe in these present dayes wherein euery one is skilfull to rob the Church without remorse to maintaine greedy Bell and proud Iezabel to keepe the Minister vnder that the deuill may be aloft and raigne who â—ideth on their backs sumptuously sadled and lodgeth in their bellies filled with the Church goods Satans sweetest bits Why shouldest thou dye before thy time Why shouldest thou bring Gods heauy iudgements vpon thee for thy dissolutenesse and contempt The workes of the Lord are wonderfull and to be sought out of all that feare him that hee may be glorified in them For neither the dumbe creatures nor the dead praise him here in earth But he destroyeth them that dispise the knowledge of him and his lawes For wherefore hath the Lord giuen his word but that we should know it and doe it As Dauid exercised himselfe in the law day and night and as the Bareans searched the Scriptures to try Pauls doctrine for which they were commended of the holy Ghost so must we also without curiosity search out diligently the secrets of the Lord therein contained For things written belong to vs and to our children And the diligent shall attaine to the subtilty of knowledge and to vnderstand the darke sayings of the wise Prou. 1. 4. 6. But the vngodly that casteth his words behind him shall be reproued And those mad fooles that gaue all to the Fryar but snatch all from the Ministers of Christ and delight in their wants and miseries shall receiue a iust reward of their extremities For what outward token of sound grace is to be found almost in any of them and who are they that desire most to creep into these possessions but Zijms â—ims and goats in sheepes cloathing or plaine rauening wolues Who desire that all liuings might be impropriate that we might not haue where to put our heads as our Sauiour complaineth The deuill is put out at the fore-dore for a foule theese and comes in at the backe doore like a braue gallant wee were once wilde oliues and are hastening to our old â—ildenesse againe for our faith whereby we stand is fruitlesse and lyes a dying but the brutall part the flesh is euen deified as Satan deified himselfe in the sight of God and the Angels Verse 18. It is good that thou shouldest take hold of this yea also from this withdraw not thine hand for hee that feareth God shall come forth of them all THis verse setteth downe the practise of wisedome in keeping a meane betweene vaine curiositie and prophane dissolutenesse or contempt It is good that thou shouldest c Hold the meane betweene these two extreames turning neither to the right hand nor to the left as the Lord hath commanded in the Law but keepe an euen course or godly mediocrity It is good to search into the depth of the word and workes of God without curiositie For the Lord giueth wisedome to those that seeke her as gold and siluer to know Iustice and iudgement and equitie to vnderstand a Prouerbe and the interpretation the words of the wise and their darke sayings and a wise man wil heare and increase counsell and a man of vnderstanding shall attaine to wise counsels Pro. 1. Yea also from this withdraw not thine hand His meaning is not that we should make a mixture of righteousnesse and wickednesse of wisedome and folly which are things contrary and haue no communion at all one with another For what fellowship hath light with darkenesse and Christ with Belial There be many Atheisticall belly-gods in these daies that will be compounding and deuizing mediums according to their owne fantasies and deuizing such religions as may stand with their owne lusts they will gather the dewe of sweetest flowers with the Bee and sucke Pitch and Tarre and Horse-dung with the Waspe and Hornet and dunghill-Flye and make a loathsome potion of Gall and Honey They will neither be too pure not too popish neither too good nor too râ—guish but they will sauour of both like Laban and Esau because God may abhorâ—e the religious Atheist and spue the honest Epicure out of his mouth For such dregs are not for his seruice Blessed are the pure in spirit notwithstanding their imperfections and infirmities but cursed are they that halt betweene two religions seruing their lusts of both But the meaning of the holy Ghost is that we should acknowledge our owne imperfections and weakenesse both in regard of exact righteousnesse and discerning of perfect Iustice in the intricate and difficult matters of the world and of the depth of Gods secrets and to teach vs modesty We cannot be too iust nor too wise so long as we containe our selues within the compasse of the written word and withall goe not beyond our line that is presume not aboue the gift that God hath giuen vs Neither yet too wicked nor too foolish so long as we do but see and acknowledge our weakenesse in knowledge and defectiuenesse in discerning of Iustice and Iudgement and disability to attaine to the fulnesse of euery gift and therefore rest our selues contented with that which we can attaine to trusting in Gods mercy for the rest not enuying our betters and of pride striuing to make all alike as the Lord saith to Paul My grace is sufficient for thee 2. Cor. 12 9. It was wickednesse and folly therefore in him that had but one talent to goe bury it in the ground and to sit idle But as it is an ordinary thing for a rich man to be couetous and to seeke to be too rich so it is for the meane or poore to be carelesse and prodigally to waste that little which hee hath For he that seareth God c. A reason of the former speech because he that hath the feare of God planted in his heart shall auoyde both curiosity and dissolute ignorance He that dreadeth the Maiestie of God will not arrogantly and presumptuously prie too farre into his secrets nor limit his prouidence by his short and shallow capacitie nor yet contrarily depart away from the knowledge of him in his word and workes but exercise himselfe in both as Dauid did and all the godly haue done Verse 19. Wisedome strengtheneth the wise more then ten mighty men which are in the Citie AN hortatorie conclusion of the premisses Therefore follow wisedome depart not from her directions and counsels This exhortation is included in the reason or confirmation thereof For wisedome hath more strength then ten men of power and might in
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
antequam in publicum exeat before it breake forth he killeth it in the hatching But the foole neuer ceaseth till he fall into vtter obloquy and contempt and in the end becometh desperate and shamelesse and as almost nothing offended at the reputation of a foole or wicked person but oft times rather glorieth in it Or by way may be meant euery way wherin the foole walketh place where he is he babbleth and declares his folly to euery one where he commeth so that all men may see his ignorance wrathfulnesse and wilfulnesse Verse 4. If the spirit of the ruler rise vp against thee leaue not thy place for yeelding pacifieth great offences HEre beginneth the second part of the Chapter setting downe a remedy or rule to arme a man against vanities and miseries incident to man in ciuill gouernment The confusions and disorders thereof must be rightly considered by wisedome to the pacifying of the mind noâ— be opposed by contrary vanitie seeing that there is a wisedome of God in these vanities not vaine and vnresistable The scope hereof is to teach modest and submisse behauiour in wisedome towards Princes for they are either the faithfull shepheards of God or else the rods of his correction If the spirit of the ruler c. If the Ruler hath taken a displeasure against thee if his anger be kindled against thee that hath authority and power ouer thee leaue not thy place oppose not displeasure to displeasure though he be wrongfully displeased go not out of his sight in anger nor moue thy selfe from place to place nor vse any gesture or countenance as they doe that are angry Neyther rebell nor shew rebellious disposition but contrarily vnderstood by anantapodosis or ellipsis most frequent in the Scriptures vse what meanes thou canst to saue thy selfe by saluing the wound or vexed spirit of the Ruler For yeelding pacifieth great offences Heb. marpeaci that is sanctitie lenitie or healing shall make great sinnes or offences to cease The precept is confirmed by three reasons The first is contained in these words drawne from the effect of submission The second from verse 5. to verse 12. The third from verse 12. to verse 16. Concerning the first yeelding is an acknowledging submission and deprecation if a man be in an errour or haue iustly offended also patience and forbearance if a man be blamelesse and innocent For a Ruler erâ—ing is not to be conuicted of errour and reproued oppositiuely which doth impayre his place and person but vnder subiection and correction to be rightlier informed in the matter or businesse And this shall in the end giue great content and bring thee into greater fauour then was the displeasure Whereas contrarily on the one side thou shouldest prouoke him to deuise euill against thee whilest that he contendeth for his honour or to quiet his minde by reuenge and on the other side inwrappe thy selfe in endlesse troubles by sinister courses For hee is too high and heany for thee to contend against Vers 5. There is an euill which I haue seene vnder the Sunne as an errour which proceedeth from the Ruler A Second reason of the precept is because that by patient submission the princes ire shall not only be healed and retracted from reuenge as was said before but also the subiect shall preuent and auoyde many euills that through his sinister courses hee should procure vnto himselfe to verse 11. and afterwards be ineuitable verse 11. This reason as I thinke is propounded by way of a complaint First geuerally in these three next verses the answer wherof is illustrated by comparisons in the next foure verses after There is an euill which I haue seene c. There is a principall and speciall euill to be seene in this disordered world as an errour which proceedeth from the Ruler an illustration of this euill by a comparison of the like As the errour of the Prince is a publique euill redounding to the hurt of many yea of the whole Common-wealth as himselfe is a publique person so is this also an euill very grieuous whereby great calamitie often ensueth to men both in respect of their persons and estates If any man vnderstand this of the errour of Princes Preferring vnworthy and vnfit persons to the place of dignitie and magistracie which causeth much euill in the kingdome I easily yeeld to it Verse 6. Follie is set in great dignitie and the rich in lowe place A Particular explication of the euill or disorder before generally propounded and illustrated in these two verses Follie is set in dignitie or height and the rich in lowe place Follie a Metonymie of the Adiunct for foole By foole is not meant him that is destitute of reason or vnderstanding but him especially that hauing both vseth neither or abuseth both As the fruit of crackt or crasie reason is follie so of corrupt or wicked reason also There is more hope of a foole then of him that is wilfull in his wayes corrupt or wicked wit is woorse then a weake vnderstanding By Rich is not meant wealthy but rich in wisedome vnderstanding discretion and gifts to discharge the high calling of a Prince or Ruler as it is said that God gaue to Saul another heart 1. Sam. 10. 9. and which was figured by the holy Oyle wherewith the Kings of Israell were annoynted at their coronation This is the complaint of Salomon that vnreasonable and reasonlesse men should sit on the Throne and the Bench. That such should reigne and sit in the place of Iudgement is the secret iudgement of God either because people despise the goodnesse of God in his word and so hee setteth euill princes or children to rule ouer them or else for their tryall that their faith may be tried vnder a wicked Ruler But it followeth not as this complaint intimateth that eyther wicked or childish Princes should bee seditiously thrust out of their place and office as Childericke King of Fraunce is sayd to haue beene by Pope Zacharie For that is nothing else but to offer violence to God to pull the scourge out of his hand which with patience we must beare But wee must rather looke to the cause thereof our sinnes and hypocrisies wee must pray for pasience and repentance and pardon and so remoue euill with good and not contend against God to increase our miseries Verse 7. I haue seene seruants vpon horses and Princes walking as seruvnts vpon the earth BY seruants is meant vnworthy persons of base spirit and roguish conditions such as are enthralled to their Iusts such as hate wisedome and instruction despisers and mockers of godlinesse and them that are good which if they were but seperated from their riches and authoritie and their cloth taken from them would be most contemptible doe naughts of all other Belialls good for nothing at all Vpon horses Aduanced to honours sitting on the seate of iudgement and place of iustice abounding in wealth faring deliciously apparelled gorgeously dwelling in sumptuous
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
worship or seruice Pride couetousnesse gluttonie and venery make them like oxen horses and swine spirituall sluggards drunkards and bedlums yea as vnprofitable drones and vermine such as are for wast destruction and euill These drossie ones are moued rouzed awaked and prouoked to some good duties by thâ— pricking sharpe or smart words of the wise chasing and rubbing these dead sleepers in sinne and mollifying yea scarifying their rough crusted barked consciences that cannot bleede stirring vp the idle worme to her worke with the tarte vinegar of Gods iudgements and plagues denounced against them in the Lawe This is the effect and vse of words spoken by the wise inspired of God But contrarily such as speake of themselues making merchandise of the word are flatterers and claw-backes sowing pillowes vnder the elbowes of sleepers to make them sleepe out their eyes and to make fooles runne starke madde They winke at proude carnalls but doe not mortifie them that they might deuote themselues to good workes yea they doe rather glorifie them and admire their persons because of aduantage and so both fall downe into the same condemnation This hath beene alwayes the practise of false prophets false apostles and shepheards of olde and is now at this present And the proude couetous oppressing carnalls preferre and countenance such teachers they dignifie them and honour them to be flattered by them and partake with them in their sinnes But their madnesse shall in the end be manifested and the patient abiding of the meeke shall not alway be forgotten Paul saith Let him not be a yong Scholler c. But who is now so fit as a yong Scholler proude and talkatiue a fashionable foole ciuill ethnically ciuil and courtier like The finest Gentleman the best Minister But a fine Gentleman and a Romish reader will prooue all one in the end I feare yet is the Reader better then the proude Corinthian Preacher And as nayles fastened by the maisters of Assemblies Euen as nailes being driuen into pales doe fasten them to their â—a les so the godly and graue sentences of teachers which are the maisters of Assemblies or congregations gathered together to be instructed in the knowledge of God and their duties do pierce into their hearts to vnite them vnto God and one to another and to containe them for euer in that holy vnion of faith and communion of loue which is the true coporation of the Saints or inuisible Church Contrarily false teachers and schismatickes breake this vnion of faith and dissolue this bond of loue bringing in erroneous doctrines and opinions to corrupt the mindes and manners of men whereby they fall from the godly purity and plainnesse of the Gospell to contentions and proud ianglings but in the meane space liue according to their lusts yea without all sense of Religion and are to euery good worke reprobate yea enemies to the truth of that which outwardly in hypocrisie they professe as they do which stand vp at the Creed but fight against the Gospell which make a leg at the name of Iesus but hate his commandement of faith and loue which receiue the signe of the crosse but fight vnder the diuels banner against Christ and his kingdome This is the miserable condition of Papists Libertines Atheists Epicures whose hearts are not brawny but stony that neither goades nor nailes can pierce into them Woe be to them for they are full of enuy and hatred as Cain they are mockers as Ismael deuoted to their bellies as Esau They are as they that striue with the Priest Amos 5. 10. Woe be vnto them for they are false accusers of their brethren and stir vp hatred against their brethren that are better then they Woe be vnto them for they are dogs and wolues in sheepes cloathing thirsting for the bloud of the Saints they present themselues among the people of God as Satan did to cauill Iob 2. and take all occasions to disgrace the truth and to bring the feare of God into slander Wo be to those reuolting Pagans which oppose Princes lawes against the kingdome of Iesus Christ whereof they are the guard and protectors These as the first begotten of the diuell oppose the letter of the law against the intent equitie and conscience thereof saying that they are for law not for conscience Which are giuen from one Shepheard An amplification of those acceptable and vpright words of the wise by the efficient cause or author thereof namely God in Christ termed a Shepheard or chiefe Shepheard because he gathereth together and feedeth his people with the spirituall bread and waters of life as shepheards do their flockes Psal 23. 1. Ioh. 10. 11. Chap. 4. 14. and 6. 50. 51. Verse 12. And further by these my sonne be admonished of making many bookes there is no end and much studie is a wearinesse to the flesh A Regression to the admonition interrupted ver 9. 10. 11. This verse containeth first the admonition it selfe secondly the reasons The admonition is in the former words wherein are to be considered first the subiect of it namely the persons to whom it is directed euery faithfull Reader and therefore he speaketh to all vnder the name of one and that out of loue as a father to his child and that euery one might hearken to him as a louing and dutifnll childe to his father he calleth him his sonne Secondly the matter it selfe By these be admonished An exhortation is a prouocation or incitement to embrace and follow that which is good an admonition is an inducement of a cautelous consideration or practicke remembrance of that which is hurtfull and euill to auoide it It is enforced by destructiue arguments tending to deterre and auert the party admonished from an error to embrace and follow the contrary good Exhortation and admonition are of a thing already proued and granted bnt perswasion and disswasion are of a thing doubtfull and probable Be admonished by these arguments euidently euicting the vanity of worldly things and auoid the vnprofitable courses of worldly minded men who seeking for an happy state in the state of corruption and misery find nothing but rather lose the true felicity Contrarily lay hold on these precepts of wisedome charity and piety and rest thy selfe on God who shall without thy carking and thoughtfull caring administer all things needfull for thee and thine For thou cansâ— not adde one cubite to thy stature nor make one haire white or blacke but euery plans which God hath not planted shall bee rooted vp Let this therefore that hath beene said be sufficient to settle and stablish thine heart and minde in the right path that I haue shewed thee Rejoyee in that which God sendeth strife and vaine feares neyther make nor mend be content with thy state doe good alway to thy abilitie and there set vp thy rest If this will not yet satisfie then remember Lots wife Remember Diues Remember the couetous rich man Luke 12. Of making Bookes there is no end
vanitie though the blind world seek for felicitie and meanes of blisse in any thing and in euery thing besides this Verse 14. For God shall bring euery worke into iudgement with euery secret thing whether it be good or whether it be euill AN argument of confirmation drawn from the last iudgment whether the generall or the particular tending to terrifie the wicked and comfort the godly For God shal bring into iudgement The Iudge is God most mightie not to be resisted by strength most iust not to be corrupted with bribes most wise not to be blinded with cauils Euery worke with euery secret thing A declaration of the iudgement by the obiects viz. things knowne whether words or workes publicke or priuate and things vnknowne not onely done and spoken in secret but the thoughts and imaginations of the heart with the affections and dispositions thereof All which are amplified by a diuision in respect of their qualities good or euill As euery person since the creation till the last consummation shall be summoned and not one escape so shall euery deed word thought be iudged not one shal escape For the bookes shall be opened and euery secret thing shall be reuealed the booke of Gods omniscience and the booke of mans conscience That which is now forgotten as a thing in sleepe shall then be brought to remembrance as a thing to a man awaked which is as fresh in memory and more fresh then it was before As the roote lying buried in the earth in Winter sheweth forth it selfe in the Spring so shall all things now buried in forgetfulnesse be then made manifest vnto vs as if they were layd before our eyes All hearts shall be layd open to the discouery and terror of the wicked and to the manifestation of the godly whose faith and truth shall now appeare and these shall enter into euerlasting rest and ioy but the other shall go into euerlasting fire FINIS A TABLE The number sheweth the Page the Letters b begining m middle e end or thereabouts A. ADam what it signifieth 90. e. Administration diuine vnserchable 220. 222. Admonition what 333. m. Adultry with a mans owne wife how 232. e. Aire food of liuing creatures 15. e. Alexander 43. b. Ambition and curiositie how punished 81b 82. Anger Effects thereof 168. e. 169. b. Appetites of the Creatures 139. Appetite of man vniuersall 139. The vniuerse and obiect therof 139 Appetite of man infinite 141. 142. e. Alexanders personall appetite 141. Heliogabalus his bodily appetite 141. Appetites 4. sorts as of men 143. m. Assurance search for the same 218. e. Aprarrell vse and abuse thereof 231. b. B. BEhold what it signifieth 41. b. 197. e. Beast spirit of beast what 91. m. Behauiour before great men 203. 204. Beleeue 3 sorts of men to be beleeued 4. b. Blood ingendred how 325. m. Bloodgate or hollow veine 325. e. Body or vessell what 139. b. Braine without sence 324. b. Books opened what 344. m. Bribe and Briber 166. Bribe how the wicked wold bribe God 285. m. C. CArdplay and Diceplay what 20. e Circle al things Circular 24. b. Chance 240. m. Charity excellencie thereof 282. m. Charitable heart the signes 283. Charity of churles 284. m. Charity of thieues 213. e. 285. Charitable workes not to be deferred 292. m. Charity Churles excuses 295. 296. e. 5 old mens answeres to a motion of godly charity 290. m. Community of life 104. the benifite thereof 103. Coheleth what it signifieth 2. b. Common people inconstant 107. m. 108. e. Christian profession what 60. b. Cheeke turning of the cheeke what it meaneth 78. b. Conscience submonitious thereof 29 e. Coueteous rich a martyr 130 m. Creatures a booke sealed 40. b. Craesus his demand of Selon 145. e. Crookednes of all things 42 Curse or corruptioÌ„ what 10. b. D. DAuid why so called 2 m. Democritus allwayes laughed 50. b. Death the benefite thereof 154. b. Deuotion in things indifferent 229. m. Diceplay and Cardplay what 20. e. Diligence fruites thereof 235. e. Drunckard who 275. b. Dust of the earth what 90. e. 91. b. E. EArth of magnetical nature 14. m. Earths breath 15. m. Earth an hell to deuills an heauen to the daÌ„ned 130. m. 131. b. Enuy the obiect thereof 95. Eunuch why so called 324. b. Exhortation what 333. m. Eye a wise and foolish eye 62. e. 63. F. FEast vses thereof 274. e. 275. b. Feare what it meaneth 338. b. 5 sorts of feare 338. Sonlike feare described 339. e. 340. 4. degrees thereof 340. Feare of God two fould 216. e. Felicities of the world many 5. m. Satan a perswader maintainer of such opinions 6. It is a false shew 7. who only seeke it 8. e Felicity to be obtained of the poorest 222. e. Felicity where to be knowne 109. m Fishes their wisdome 241. b. Sea-fish why not salt 14. e. Flora. 43. b. Folly what it meaneth 57. e. 61. e. Flesh and spirit partly what 59. e. Foole who is a foole 275. m. Foole described 264. m. Foole 's ' their conuersation 162. m. 163 Foole who his companion 9 Fooles 2 sorts 58. b Fooles naturall 2 sorts 58 Foolishnes spirituall 58 e Foolish rulers a iudgmeÌ„t 269. m Foote what it signifieth 110. m. Forget what it meaneth 310. b. G. GIft In gifts works what God respecteth â—89 m Good chiefe good what 3. m Good name commendation thereof 1â—2 153 God needeth not our gifts and workes 289. m Good world of common papists confuted 170 171 Gospell a burthen to whoÌ„ 32. m Greedy getters how punnished e 2 9. b H. HHarlot described 196 Hands the office thereof 319. b Heauens the basis or firmaÌ„ent 12. m HeaueÌ„s an vniuersal vessel 140 Heart a sphere 24. e Heraeclitus allwayes wept 50. b Hypocrites sacrifice described 3. m Hypocrites their maners 335 I. IDlenes euills thereof 96 m Idlenes effects thereof 97. e Idle persons described 96. e there excuses 98. m Impatience what 1â—5 b Indifferent things 263. e 277. e 278. b. Instruction what 313. m Influence of starres in the aire 322. b. Iust men perishing 18. m. 218. Iust too Iust who 182 K. KIng termed a child when 269. e L. LAbouringmans happines 123. e. 124. b Law of God the extent 2â—2 m Lawes of Princes alterable 202 Law of God the Kings law how 203 b Lawes iron-chaynes 22 b Laughter the obiect 49 e. 50. m Christ neuer laughed 50. b It procedeth of corruptioÌ„ 50. m Democritus allwayes laughed 50 b Learning twofould 39. e Lending for increase not alwayes vsurie 287. b Light why first created 140. b Liuer described 325. b Libertines described 332. m Loue coniugall loue 233. m how it is maintained 233. Epicurish loue 234. b M. MAn vegetable man 99. e described 100 Man most sociable 101 e MaÌ„ the sperne of the world 140 The centre of the world 140. 16 Man How Gods image 140. e Men more miserable thaÌ„ beasts how 135 Mankind a double motion of it