is left naked and exposed to many dangers and euils But as I said before it cannot hold out in comparison with wisedome For it is more excellent in that it giueth life to the owners thereof Money is but as drugges and lenitiue oyntments to mitigate the swellings and diseases of the body whose root remaineth still within and pullulateth againe after the same or some other manner but wisedome is a spirit incorporated into the radicall humour giuing health strength and life to the body to extirpate the rootes of all diseases The life of a man standeth not in his riches but wisedome giueth life By wisedome is not meant worldly craftinesse and the deepe counsels of sinners which is nothing but execrable malice and follie Ecclâ—s 19. 22. but that which is ioyned with the feare of God It is the knowledge of the law and works of God and the practise of his wisedome is prudence by which a man is directed alwaies in the best safest and neerest way to happinesse Monie is ordered by wisedome For without wisedome it is but a knife in a childes hand For the prosperitie of fooles shall destroy them Prou. 1. 23. The rich man trusted to riches Luk. 12. 19. Diues trusted to riches Luk. 16. The king of Tyrs trusted to riches Ezech. 28. Haman trusted to his wealth so did Craesus King of Lydia Nabuchadnezzar trusted to the strength of Babilon and Xerxes to the multitude of his souldâ—ers as did Senacherib also But these defences were nothing For riches auaileth not in the day of wrath but righteousnesse deliuereth from death The wicked in hell confesse too late Wisd 5. 8. What hath pride profited vs or the pompe of riches brought vs If a man hath tooles and want wisedome to vse them what is he the better Nabal was a rich foole and his riches for want of wisedome destroyed him But thou wilt say what can a wise man doe without riches But wisedome is good with an inheritance Yea and without an inheritance For if a wise man desire riches he can by wisedome obtaine riches and honour for out of the prison-house commeth he to raigne as Solomon said before If he desire not temporall goods he is rich already For no man wanteth that which he desireth not nor yet desireth that which hee needeth not The wise man is rich in God he hath therefore whatsoeuer is for his good and more is but a superfluity If pouerty be the way to life and riches the way to death whether is the better way Whether is the better defence or shadow Whether is the better that is brought lowe to rise higher as Iob was or that riseth high to fall as Haman did Wisedome is a strong Tower to the wise but a rich man is a shippe tossed on the waues But a wise man with riches is better then a wise man without monie I but tiches infatuate the heart of the wise and are often a snare to him For he that hath riches commonly wanteth himselfe they are strong tempters and therefore wicked Mammon Howsoeuer a man is more troubled to keepe a good conscience with riches then he that wanteth them Neither indeede can a wise man want seeing that there is as much vse of wisedome and the wise as of wealth and the rich For the world is gouerned by wisedome not by riches Therefore wisedome shall alwaies haue the preheminence and riches attending on it Verse 13. Consider the worke of God for who can make that straight which he hath made crooked AS before he propounded in generall the profit and excellencie of wisedome to arme a man against impatience and all other vanities so here he beginneth to expresse the benefit and vse thereof more particularly shewing what the practise of wisedome is and how it is a defence comfort and life to a man in this vale of misery First the practise of wisdome standeth in a right consideration of the workes of God verse 13. The right consideration of the workes of God is not to search into the depth of his vnsearchable wisedome but to rest contented in the worke of his ordinance He doth all things after the counsell of his owne will No man is his counsellour his owne counsel must stand Therfore consider the worke of God All things are ordered by the wisedome of God and it is thy wisdome not to coyne worlds and policies at thy pleasure and will by violence and turnings of deuices but thou must rest and relie on God and let him worke his owne worke otherwise impatience shall carry thee headlong into sinne against God and against thy selfe The reason of this practise is in the next words figured by a communication For who can make that straight which he hath made crooked If thou seest oppression and wrong and peruerting of iustice which may mooue thee to impatience anger reuenge insurrection c. oppose not sinne against sinne but feare God and know that God is euen now in doing a worke of iustice on some by these and afterward will doe a worke of iustice on these If Iosiah the best King that euer raigned will needes goe out to fight against Pharaoh whom the Lord had sent out for an executioner of iustice he shall be slaine The Lord maketh vse of crooked things for his glorie which thou canst neuer make straight Walke thou vprightly and speake thou vprightly that they may know their crookednesse if so be that God will reueale it to them and returne to thy vprightnesse if God giue them power to lay it to heart but let their crookednesse be their owne and fall vpon their owne heads Rest thou on God tarrie his leisure all times and workes are in his hands They cannot be hastened nor slackned by the wit or strength of man Verse 14. In the day of prosperity be ioyfull but in the day of aduersitie consider God also hath set the one ouer against the other to the end that man should finde nothing after him SEcondly the practise of wisedome stands in the right vse of the times and seasons which are in Gods owne hands These seasons are either of prosperity or aduersity of wealth or want of peace or troubles In the day of prosperity be ioyfull when God giueth thee thy hearts desire for the necessitie and comfort of thy body receiue it thankefully vse it ioyfully cheere thine heart therewith and let others be partakers of thy ioy For to what other purpose hath God sent it Make not a curse of his blessing nor his goodnesse an occasion of sinne either by depriuing thy selfe or others of the vse thereof or by abusing the same to the hurt of thy body or mischieuing of others Glorifie God in peace and plenty comfort thy selfe glad the heart of thy neighbour let him praise God in the feeling of his blessings with thee and not enuy thy wicked prosperity But in the day of aduersity consider Fall not to vnprofitable murmuring grudging complaining cursing c. It is
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
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
as farre from contentation and peace of conscience as euer they were For no worldly thing can make a man happy So that although a man had all knowledge without Christ it is nothing Paul esteemed it but losse and dung Phil. 3. Of this wisedome I rather thinke the words to be vnderstood Verse 14. I haue seene all the workes that are done vnder the Sunne and behold all is vanity and vexation of spirit IN the former verse he propounded his counsell in the applying of himselfe to get knowledge and experience not of some things but of all things Here he declareth the successe or effect thereof I haue seene all the workes c. I haue indeede by the gift of God obtained that vnderstanding which I sought for For I haue seene it with mine eyes I haue read it in the Booke of Nature the holy Spirit of wisedome instructing and directing me God hath giuen me a right and true discerning of all that I haue seene and discoursed on by sanctified reason Euery man heareth and seeth as well as Solomon but no man rightly discerneth ought but by the reuelation of the Spirit For a man is a beast by his owne knowledge a foole darkely led deceiued by Satan and such like are his obseruations If a man looke on the fairest letters and cannot reade what is he the better Solomon attained not to this height of wisedome by reading of the naturall and morall Treatises of the Aegyptians Chaldeans Assyrians Gimnosophists discoursing by imagination vpon other mens workes and culling sentences out of them to make a shew of that which was not in him wherein indeede many excellent things are buried as in darke and confused Mines yet but wilde fruit proceeding from the wilde Oliue out of which notwithstanding a diuine and sanctified spirit can extract good matter and conuert it into the right nature and vse thereof as it may be Solomon did some may thinke but the Kings of Israel were to be exercised in the Booke of the Law onely not in Ethnicall vanities which commonly we call learning What their wisedome was the Prouerbes the Canticles the Sonne of Sirach the Booke of Wisedome make manifest which differ much from ethnicall morall Treatises which are the wilde fruits of wilde trees and wilde ones are most addicted to them such lippes such lettuce But Solomon saw with his eyes and rightly conceiued in minde what hee saw by the speciall illumination of the Spirit of God which gaue such a plentifull blessing to his holy endeauours that he became famous for his wisedome among all the wise men and Kings of the earth who were desirous to heare of the wisedome which God put in his heart 1 King 10. 24. So that euen his seruants were counted happy that attended on him and heard his wisedome Here wee note that there is twofold learning or knowledge in a man the one is obtained by reading of mens bookes the other by reading in the Bookes of God The former kinde of wisedome is imitation which we commonly call learning It is gotten by imagination and strength of memory It is a talkatiue learning which a man relateth from the mouth of another not from an vnderstanding heart A parable is harsh in a fooles mouth and so is learning He hath not as our Sauiour saith Radicem vel semen in sâ—ipso Roote or seede in himselfe hewants the seede or principles of that whereof he talketh in himselfe It is therefore but speculatiue and childish and as it were an artificiall or painted complexion whereof a man boasteth vainely pust vp in his ignorant minde Hi volunt se primos omnium rerum esse nec sunt but the other is modest and humble For it is gotten by reading in the Bookes of God Yet aâ— the Booke of the Word being sealed vp or clasped affoordeth no knowledge Esay 29. 11. no more doe the creatures when our eyes are held The creatures sound out the maiesty power wisedome iustice goodnesse mercy glory of God as also the corruption folly shame vanity and misery of man For in them he may see his nakednesse his curse But the foole perceiueth nothing of all that is before him Hee neither beholdeth the glory of God in them with praise and feare nor his owne nakednesse and brutishnesse with shame If God open our eyes and eares yea giue life vnto ouâ— dead senses vnfolding this booke vnto vs then shall we be able to reade in this booke the Spirit shall bring all things to our remembrance we heare and see confusedly in a slumber and vnperfectly as children and shall gine vs ripe vnderstanding in all things both to behold the reuerend and glorious wisedome of God in his workmanship as Dauid saith I am fearefully and wonderfully made and his secret counsell with his goodnesse in the vse of those his vessels and the effect and vse of that vanity that is in them In one generation may a man obserue and know euen by sight all things whatsoeuer haue beene taught by word or writing diuine or humane since the beginning of the world forasmuch as all things are the same in their circular courses But if a man be not guided by the Spirit his obseruations are but superstitious and false rules his readings erroneous yea though he hath read all Bookes and hath not roote or seede in himselfe he is but in a maze tossed too and fro hearing and seeing as in a dreame In a word he wants wisedome he hath no learning Wherefore men must not presume aboue their gift nor runne before they be called but worke according to their talent And behold all is vanity and vexation of spirit After that he had trauelled for knowledge and obtained knowledge now thirdly he taketh a reuiew or reflection in his minde thereof to consider what benefit or fruit redounded or might redound to him thereby and with all presently determineth the case most plaine and euident And when I had sought and searched and knowne what I could Behold marke consider and remember what I say All is vanity both knowledge and things knowne euery thing was empty of good full of euill I had nothing but labour for trauell After that Solomon had knowne all things not by their shadowes and pictures namely by reading bookes and relation of voice but seene with his owne eyes and things seene most affect and please yet he found no profit of this his labour no contentation no happy rest Why Because all was but vanity and vexation of spirit or the feeding of the soule with winde The Hebrew word signifieth either in differently He got nothing but labour for his trauaile and griefe for his care Contrarily he that drinketh the waters of life his thirst shall be quenched Iohn 4. and he that eateth the bread of life his hunger shall be satisfied Iohn 6. There is the true and euerlasting foode of the soule which onely giueth contentation that foolish man so greedily else-where seeketh for but neuer
to see what shall be after him A Conclusion of the right consideration regard and vse of worldly things inferred as before ver 12. And Chap. 2. 24. Seeing that there is nothing but vanity and miserie I perceiued that it was but vanity and folly to seeke for any happinesse in any worldly state And that it was the point of true and solide wisdome for a man to reioyce his heart in the honest getting comfortable vsing and prudent disposing of things put into his hand by the prouidence of God while it is his euen in his hands For this is a mans portion yea all the good that can be found in them and by them For who can bring a man to see what shall be after him Chap. 2. 18. 19. The knowledge of after-times belongeth to God onely and when we are gone then is all out of our hands and none of ours but left to Gods disposing which how God vseth and bestoweth or what good is done therewith is no thankes no reward to vs. Therefore it is but folly for a man to depriue himselfe of the benefit of his workes and to disquiet his heart and minde in vaine with prouiding and plotting for after-times namely for his posterity whereof hee hath no certainty What greater folly is there then for a man to torment his body vexe his spirit torture his conscience lose his soule for those that come after him which either shall be wrested from their goods or die presently after him or wastfully spend them working out their damnation in the prodigall spending as he did in the couetous getting But if they doe enioy them and doe good with them yet is that nothing to him that is now in torment For it is not by vertue of the goods gotten and left by him but of Gods grace and that doth good as well without those goods as with them For it is not how much we doe but how well not what but what God accepteth For all is his owne wee can doe nothing for him nor giue any thing to him CHAPTER IIII. Verse 1. So I returned and considered all the oppressions that are done vnder the Sunne and behold the teares of such as were oppressed and they had no Comforter and on the side of their oppressours there was power but they had no Comforter A Second example of corruption in ciuill state is of the oppressed This is the second example of vanities obserued in outward things such things as outwardly come to a man These words haue dependance on verse 16. chap. 3. There he shewed how vanity was increased by corruption in place of Iudgement and Iustice here hee sheweth how vanity is increased by manifold oppressions euery where whereby almost euery man of wit and wealth oppresseth treadeth on insnareth and vexeth the inferiour and weaker after the manner of beasts And behold A graphicall or liuely description of oppressions in all ages and among all sorts of men continuall and common They are described First by the greatnesse thereof They are such as caused not onely griefe and complaining but also teares Secondly they are amplyfied by their want of remedy the incompassionatenesse of people which is the sinne of Sodome They had no Comforter There was none to deliuer them none to take their parts none to counsell them but euery one rather treading on him that falleth after the manner of brute beasts Thirdly by the persons oppressing which were men of authority and power that had the law in their owne hands Fourthly by the incompassionatenes of other great men which were mercilesse cruell and hard-hearted aboue the common sort of rude people as Ierem. 5. 26. 27. 28. complaineth Which persons though they were able to remedy wrongs yet they rather approued the same as Herod did Pilates and Pilate in some sort did the Priests and Pharises So farre were they from affording any comfort to the distressed The whole verse laboureth of a gradation Verse 2. Wherefore I praised the dead which are already dead more then the liuing which are yet aliue Verse 3. Yea better is be then both they which hath not yet been who hath not seene the euill worke that is done vnder the Sun AN amplification He amplifieth these grieuous euils both of the oppressours and the oppressed by a comparison from the Lesse to the Greater They that are dead hauing left their wiues and children lands and goods behind them which is a great cause of mourning and teares as contrarily life is ioy are notwithstanding more happy then these that are liuing and inioy the priuiledges of life This comparison is figured by a Râ—uâ—cation whereby he recalleth backe the former comparison as not sufficient to illustrate the vanities and miseries of life and bringeth in another more fit to expresse the greatnesse thereof Yea rather the condition of him that is not yet borne is better then they both because he hath not felt nor seene the calamities of the world Better it is not to be at all then to be in misery What profit then hath a man of all the labour that he taketh vnder the Sunne Mundus est inuolucrum â—iue Chaos miseriarum Verse 4. Againe I considered all trauell and euery right worke that for this a man is enuyed of his neighbour this is also vanity and vexation of spirit A Third example of vanities outwardly incident to man is enuy not actiue but passiue By enuy also is vanity greatly increased I considered all the honest and moderate labour of him that rightly earned his liuing without couetousnesse and wrong who depriued not his soule of comfort by hoarding them vp but reioyced in the work of his hands and extended the fruits of his labours to others also But euen this man was enuyed of his neighbour because he was good and did good Yea euen they that were pertakers of the benefit of his labours with him reioyced at his fall Wherefore did Cain hate his brother euen because his brothers deeds were good and his owne euill Wherefore should Labans house enuy Iacob through whose faithfulnes all things prospered well with them yet so it was and is Wherfore doth the righteous man make himselfe a prey Isa 59. 15. Because he speaketh the truth and departeth from euill Why did the sonnes of Iacob enuy their brother Ioseph because their father loued him What occasioned Ismael to mocke Isaac Gen. 21. 9. Euen because God had blessed him And Amos saith Chap. 5. 10. Hee that rebuketh in the gate is hated and he is abhorred that speaketh vprightly Why was our Sauiour Christ hated persecuted crucified because he was true holy righteous the holy one and the iust Because hee was good and his goodnesse extended wholly to others For in the world he had no prerogatiues of the world all was theirs and their childrens he tooke nothing but gaue himselfe for them he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of loue and fauour to man whatsoeuer he was it was for mans
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
inordinate affection shall be carried head-long into all folly For wrath is an euill counsellour it cannot keepe secrets nor couer infirmities It is like Rehoboams young counsellours and Hushai counselling Absolon and inwrappeth a man in manifold troubles dangers and mischiefes If he preuaile in his reuengefull and moody courses then is he hated of all men if he be preuailed against then is his impacience either turned to fury madnes and he becommeth an odious miscreant or else shall be derided of his aduersaries and bewray his folly to all men and this shal be his inheritance Anger therfore resteth in the breast of a proud malitious man but the wise-man will consider the worke of God both of his ordinance and prouidence and so according to the vnderstanding and mature discerning of the matter proceed or surcease c. For the prouidence of God shall surely be accomplished but clamour wrath violent wilfull and preposterous courses shall redound vpon the head of passionate fooles of what degree place or condition soeuer they be whether their contention be against their superiours equals or inferiours An example of foolish anger and wisedome See Act. 5. 33. 34. c. Act. 19. 28. to the end Act. 23. 2. and verse 5. 6. Verse 10. Say not thou what is the cause that the former dayes were better then these for thou dost not inquire wisely concerning this THese words containe the complaint of impatient people and are a common obiection of wrathfull fooles whereby to excuse yea approoue and cherrish their moody and reuengefull passions which wanting particular causes of iust anger open their mouthes wide against the world but indeed against God himselfe in whose hands the gouernment of the world is This complaint is continually in the mouthes of the wicked moody and the wicked needy The moody Papist would murther all the godly that haue Scripture in their mouthes yea and liues also For they be Canaanites and Hagarens And the needy prophane would murther the rich for they are lyons in the grate What these would doe appeareth by their complaints groaning like mute theeues and murtherers vnder the presse For the weight of the Law lyeth heauy vpon them by occasion of their owne malice For to the iust and godly euery law is a law of liberty Say not thou why were the former dayes better then these These next words are an answere Thou dost not wisely inquire concerning this Thou dost not consider of times according to wisedome but art a foole to expostulate with God who according to his owne infinite wisdome ordereth the times and seasons in iudgement iustice and mercy Solomon giueth no other reasons because this common complaint is a common folly and the murmuring of stubborne and reasonlesse persons that are not capable of any reason or else will not be perswaded by reason but are rather worse when they are reasoned withall They are most commonly but moody needy greedy and malecontented fooles that make this complaint and it is vaine to argue according to wisdome with vncapable ignorants and indocible stubborne ones For they will despise the wisedome of the wise and tread vnder foot their precious pearles and glory in their mad contempt Yet to try whether the foole will leaue his folly I will giue two or three answeres to this idle obiection not worth the answering First let him recount from the dayes that God placed man vpon the earth till the present time and shew mee when this good world was antiquae meliora The more ancient the purer saith the prouerbe in another respect How good were the dayes that Cain and Abel liued in How good were the dayes of the old world till the Flood The dayes of Sem and Cham The dayes of Abraham Isaac and Iacob in Canaan Of the Israelites in Egypt How good were the dayes of the Iudges The dayes of the Kings of Iuda and Israel How good were the dayes of Solomon those peaceable and wealthy dayes Did not the people complaine of the grieuous burden of those dayes and were ready to rebell as afterward they did How good was the world in the dayes of Christ and of the Apostles If it were not then good when should it be good How good in the times of the Primitiue Church boyling in the heat of persecutions and heresies How good were and are the times of Antichrist Of all times we find grieuous complaints And of the times of Popery hinc illae Lachrymae we find great complaint in the Fathers These times were full of warres bloudshed massacres treasons rebellions robberies c. caused by that man of sinne Fryar Mantuan discouereth the goodnesse of the world then And Euerard Arch-bishop of Canterbury wrote a volumne called Obiurgatorium temporis the Rebuke of the time Wicked and monstrous were those daies yea exceeding the heathen about two hundreth yeares agoe the goodnesse whereof our wicked ignorants so much admire But Elmerius a Monke of Malmesbury counted them the dayes of greatest woe and misery and thereupon gathered the certainty of Anti-christs present raigne Fullwell doe these proud murmurers shew their tyrannicall and rebellious hearts When they had a Pope to absolue them from their alleagiance and to quench their thirst with the blood one of another the world was good When the Pope partly with subtilty partly with violence wrested Nobles yea Kings out of their possessions yea whom he lusted after one manner or another then was there cheapnesse and plenty The Fryars made Robin-hoods penny-worthes and this is all that these greedy blood hounds commend the old world for The Fryars bound the commons to them by making good penny-worths of other mens liuings both of the Cleargy and Laity wrung from them by all deceitfull meanes for which the Commons were but their slaues and fooles praised their bounty for giuing them a cake of their owne meale It is an easie matter to be liberall on other mens purses Neither yet considering the times then were there any such penny-worths Your fore-Fathers groaned vnder the burthen of those penny-worths surely when they put vp a bill in a Parliament in the dayes of King Henry the fourth the contents whereof was to take away Temporall Lands inordinately spent by the Cleargie Which Lands were sufficient to maintaine fifteene Earles fifteene hundred Knights sixe thousand and two hundred Esquires one hundred Almes-houses fifteene hundred Priests and to allow twenty thousand pound yeerely to the King allowing to euery Earle three thousand markes by yeere to euery Knight one hundred markes and foure plow-land to euery Esquire forty marks and two plow-land to euery Almes-house for to maintaine such surplusage of poore as Cities and Townes were not able to maintaine one hundred markes and to euery Priest seuen markes Fabian chron in Hen. 4. ann 1410. Say not therefore Why were the old times in those respects better then these A second answere is that sinne and death hath ouerspread all places and times all the sonnes of Adam are
of Gods appointment to tempt God If the Angels haue charge ouer thee cast thy selfe downe headlong When we doe without warrant or command we put our selues out of the Angels charge for they are faithfull attendants on God wholly depending on his will not on our disobedience and rebellion To proceed the foole hath not wit but will he will not be perswaded nor disswaded by sound reason but what he willeth he hopeth and what he hopeth shall not be to him impossible for he maketh all things chance and lucke And so deriding wisedome he dependeth on fortune Whereas fortune is nothing but our ignorance and improuidence The more wisedome and prouidence the lesse fortune but fooles terme those things the fortunes of the wise which they by wisedome foresaw and by counsell and right meanes brought to passe So the foole is wise but for ill lucks and ill haps which he saith none can be against Who then shall perswade him that he is a foole who shall disswade him from his folly For a foole hath examples pro contra for his owne lusts but the intendment and circumstances he regardeth not the differences and conueniences he discerneth not If his contrary and biasse courses produce not such effects as he seeth in the world then it is ill lucke but whether himselfe be a wise man or a foole that he discerneth not whether his lust and desires be opposite to Gods prouidence or no he knoweth no more then a beast but some haue hap and some sticke in the gap and giue a man lucke and cast him into the Sea The foole is so hopefull and chancefull that he careth not much what he saith how hee speaketh to whom hee speaketh when he speaketh or doth any thing How spake such a one How did such a one Why might not I say this or doe that so Esopes Asse immitated the Dogge fawning and leaping on his maister what can come on it It is as it is taken as it falleth out who can tell vntill hee trie What knew I whether this or that would haue followed who can tell any thing must not all be as God will The foole indeede stands all vpon trialls according to his lust but what the reuealed will and commandement of God is he regardeth not he is an enemy to that knowledge But the wise knoweth that there is a conuenient season and due time for all things in the appoynted time of God that euery season and euery conditure or condition of time produceth his owne words and deedes silence or surceasing But the foole obserueth nothing hee will say as others say I haue sayd and doe as others haue doone That which in it owne time is wisely spoken or done is at an other time flat follie and iniquitie So the foole in his best moode neyther imagineth well nor speaketh well nor doth any thing well For the good that is past he cannot apply well to the present For Nabal is his name and follie is with him Verse 15. The labour of the foolish wearieth euery one of them because he knoweth not how to goe to the Citie THirdly the foole will neuer be wise nor giue ouer his follie He is so proudly conceited of himselfe and so wilfull but wearieth himselfe in his crooked and disordered wayes and is wearied with the euils that his follies haue intangled him in He is full of troubles for as he wanteth wisedome and the feare of God so hee medleth in many matters that are aboue his reach whereof he knoweth neither beginning nor ending Why is the foole wearied in his manifold crooked and presumptuous businesses Because he knoweth not to goe to the Citie The plaine tract and euen path of wisedome the Kings high way the royall commandement Iam. 2. 8. he knoweth not being like to a blinde man or staggering drunkard that can not keepe the high way that leadeth directly to the City but wandereth in crooked and turning by lanes backward and forward to and fro being wearied with these his owne waies when he hath forsaken the right way as the men of Sodome were with seeking for Lots doore fooles are full of wit as they thinke and so full of businesse VVhat is meant by the wearinesse of fooles they themselues doe interpret Wised 4. 5 6 7 8. Wee haue wearied our selues in the way of wickednesse and destruction and we haue gone through dangerous wayes by wayes but we haue not knowne the way of the Lord that leades to the Citie What hath pride profited vs and pompe of riches brought vs These fooles loued wearinesse and wearinesse was their portion They loued to weary themselues and others also and they were and shall be filled with the fruit of their owne wayes Verse 16. Woe to thee O Land when thy King is a child and thy Princes eate in the morning A Reitteration or renewing of the former complaint vers 5 6. 7. shewing foorth the common discontent and griefe of the querulo us multitude who being impatient of afflictions which God hath laid vpon man siâ—ce the Fall but yet extenuateth the same in mercie or augmenteth the same in iustice accordingly as we obey or disobey him who being I say impatient and eagerly and erroneously pursuing a worldly felicition and ioyfull contentment murmure against Princes as causes of their afflictions or hinderers of their conceited phantasticall happinesse VVhereas they themselues are a wearinesse to princes and â—o themselues so euery contentious foole and wilfull foole curseth Lawyers and wisheth that there were none when his money is spent and his wicked will lost The Iewes expected such a kinde of Messias or Redeemer that should free them from the bondage of the Romans and vexations of their enemies amongst whom they had beene dispersed many yeares and therefore they followed Christ in such troupes and multitudes and many offered themselues to be his disciples in such worldly respects ayming at the aduauncement of their persons and estates in the world and the disciples being yet weake and rude hoped as much but Iudas especially therefore when both he and the people saw that their expectation should be frustrate as himselfe by many parables and plaine speeches reclaimed them from such vanitie hee betrayed him and they crucified him For they were afraid lest they should not onely haue no profite by him which they looked for but also by his meanes procure the displeasure of the Romans and so lose that small freedome which they had VVherein we may learne what the spirits of the vnsanctified common people are in such complaints and of those chiefly that talke so much of the goodnesse of the olde world They falsly imagine that the Pope much eased them of the burthen of Princes and Nobles whereas they were both body and soule the Popes and the Diuels vassalls excepting the Elect. And that is a thing which the naturall man who is filius gehennae desireth To conclude it is rebellion not religion They would faine enioy a carnall
peace contentation and felicitie they care not how The sonnes of Adam would faine bee in an earthly Paradise againe which thing Salomon reclaymeth them from in this booke to cause them to looke for the true spirituall and euerlasting peace and happinesse and to enter into the heauenly Paradise Let vs therefore murmure at our sinnes and be discontented with our discontentednesse and behold our wickednesse in our afflictions and troubles which are but the measurable punishments of our vnmeasurable sinnes and set vp our rest peace and comfort in him onely and there onely in whom and where it is to befound and had Wobe to thee O Land when thy King is a childe This complaint in the verses before shewd forth indignatio which being pacified with Salomons answer breakes foorth agayne after another maner to wit in an exclamation commiseration or desperation which is further emphatically coloured with the figure apostrophe to presse it more forcibly The parts in respect of the subiect or matter are two First the childishnes or insufficiecy of the King to rule SeceÌ„dly the voluptuousnes or riotousnes of the Nobles Wo be to thee This word alwayes importeth some great euill as heere it signifieth the foolish prince to be the greatest euill and a sure token of Gods anger it is indeed Therefore the Lord threatned to set children to rule ouer the rebellious Iewes vnder whom there should be neither peace nor iustice but oppression and wrong euery man vexing and deuouring another When thy King is a childe By Childe he meaneth not so much one that is young in yeares as in vnderstanding and discretion Sâ—nex aetate iuvenis moribus old in yeares but a childe in discretion and contrarily is a distinction well knowne When Ioash was yong he followed the counsell of Iehoiada the high priest and the Land prosperd and the Church florished but in his elder dayes hee became a childe being mis-led by the wicked princes 2 Chron. 24. So Vzziaâ— being but sixteene yeares olde reigned well 2. Chroniâ— 26. 3. And Iosiah beganne to seeke the Lord when he was a childe and reigned well all his dayes 2. King 22. But contrarily Rehoboam was forty yeares olde when he shewed childishnes in refusing the wise counsell of the Ancient 1. Kin. 12. To conclude that king is termed a child when he is ignorant of the Law without discretion contrary to the commandement Deu. 17. 18 19. 20. Secondly when he is mindlesse forgetful of the cause of the poore and of the righteous which are alwaies oppressed falsely accused by the rich and the wicked Thirdly when he that should gouerne is rather gouerned and led by others giuing place to craftie and flattering perswasions as Ioash did after that Iehoiada was dead Fourthly when he committeth the gouernment and care of the kingdome to others which at their pleasure prey vpon the subiects enriching themselues by oppression and robbery both of Church and commonwealth whiles he followeth his pleasures and vanities Fiftly when he is prouoked to wrath for trifles but passeth by the great matters of the law as the Pharises did Sixtly when being addicted to licentiousnes he crusheth the Church the godly and ancient through the false suggestions of prophane Princes as Ioash did but openeth the mouthes and strengtheneth the armes of wicked flatterers yea suppresseth the one and countenanceth the other as children loue to be pleased and are kinde to deceitfull flatterers but they hang downe their heads and runne away from their true hearted friends and best counsellers Briefly when he seeketh not Gods glory in obedience to his word but his owne glory as Saul did Therfore Samuel told him that he was become a foole The second part of the woe is the riotousnesse of the Nobles and officers which giue themselues to pompe and prodigalitie not regarding the welfare of the people but their owne bellies which is meant by eating in the morning They meditate not study not consult not in the morning when wit and memory is fresh for the welfare of the Church and commonaltie but for couetousnesse oppression pride and pleasures as it is said of the idle shepheards Esay 56. 12. Yea rude Princes oppose themselues to the feare of God and practise of religion and contrarily giue countenance to rude libertines left their rudenesse should appeare to the commons and so breed contempt and shake off the yoke of obedience whereas if they themselues were godly and gracious they should be loued of the godly and be a terror to the wicked as Iob was They should binde Kings with chaines and Nobles with fetters of iron much more the commons such honour haue all his Saints Psal 149. 8. 9. And why should not Kings be Saints It is no disparagement to their royaltie though wicked Amaziah bade Amos prophesie no more at Bethel because it was the Kings Chappell and the Kings Court Amos 7. 13. yet not many wise not many noble not many learned after the flesh hath God called 1. Cor. 1. And it is hard for the rich to enter into the kingdome of heauen yet are all things possible with God that sanctifieth When Princes are not godly and gracious themselues their owne consciences breed iealousies and euill suspitions in them euen when there is no cause at all For the wicked man flyeth when none pursueth when none opposeth as Saul pursued Dauid and grew at length into such extremities as to slay the Lords priests and to account them his enemies and worst subiects that feared God most and most lamented his case whereas his cauilling clawbacks brought him to a miserable end Verse 17. Blessed art thou O Land when thy King is the son of Nobles and thy Princes eate in due season for strength and not for drunkennesse AN illustration or aggrauation of the former griefe by the antithesis or opposition of the contrary blessednes of the land that is gouerned by the royall hearted King and truly noble Princes Blessed art thou c. By noble is not meant him onely that is of royall bloud or descent for so was Iehoiakim who is likened to an asse Ier. 22. 19. or carrion and Ieconiah whose name was curtalled and cropt off in contempt as the lappes of Dauids seruants were by the King of Ammon vers 24. Neither by sonne of Nobles is meant him that thinketh himselfe glorious for his ambition pompe pride crueltie as Rehoboam did and Sennacherib Nabuchadnezzar Antiochus Herod c. but he that was noble hearted as was Dauid who was borne of meane parentage and Iosiah who was not giuen to pompe pride ambition superfluitie but was content with a mediocritie and delighted in purging the Church of Idolatry in setting forth the glory of God as Dauid did He that is wise and godly is the truly aged though he be a childe and truly royall and noble though he be pooÌ„re as Salomon said before Chap. 4. 13. He that feareth God and hath command ouer his owne lusts and