wealthy remember the rich foole Luk. 12. Will you needs liue in pleasure on earth with contempt of all that feare God remember the Sodomites Will you be glorious and pompous spectacles remember Diues Do you approue of any thing except Religion and the feare of God Heare what your brethren and companions say that are gone to yours and their home before you heare what they said when they were aliue as you are now Wild. 2. throughout And againe heare what they say now being dead as you shall be Chap. 5. 4. 5. 6. c. And you proud oppressing pompous mockers what aduantage is your wit your wealth your pride and pompe to you when your riches are vanished when your idols your bodies are rotten when your children are begging and come to fearfull ends and when your soules are in hell Remember this thou yong man to moderate thy fleshly ioy pleasures delights to pacifie thy wrath to mollifie thy rigor to teach thee wisedome and humilitie and aboue all things to seeke the kingdome of God Verse 10. Therefore remoue sorrow from thine heart and put away euill from thy flesh for childhood and youth are vanitie A Conclusion with an exhortation which is twofold The first is destructiue or negatiue teaching mortification in this verse The other is astructiue or affirmatiue teaching viuification Chap. 12. by which meanes the heauie iudgements of God are auoided and true happinesse is attained Therefore put sorrow from thy heart and put away euill from thy flesh to wit inordinate affections and lusts Put away moodinesse anger impatience carnall loue worldly zeale hatred enuie griefe sorrow c. And put away all inordinate and insatiable desires and lusting after worldly things riches honours pleasures vainglorie pompe gluttonie voluptuous liuing pride venerie epicurisme euen all disordered affections and lusts For childhood and youth are vanitie A reason to enforce the exhortation As childhood soone vanisheth away so doth youth or middle age as morning is soone spent so is the mid day and old age hasteneth as the Sunne to his going downe The pleasure of youth is vaine and momentanie it is like the fading flower in the Spring whose verdure and beautie soone vanisheth the blast of the East winde and the scorching beames of the Westerne Sunne cause it to wither in a moment As the time of youth is fleeting and transitorie so is the state thereof sinfull and dangerous Sinfull because the plasme or vessell of the soule is now strongest in her temptatious dangerous because the diuell and the world are now most busie to imprint folly in the hearr of the yong man He is now in winning or losing The way of a yong man is like a serpent vpon a stone a bird in the aire a ship on the sea which way these will turne no man certainly knoweth CHAPTER XII Verse 1. Remember now thy Creator in the dayes of thy youth while the euill dayes come not nor the yeares draw nigh when thou shalt say I haue no pleasure in them THis Chapter hath two parts an exhortation and a conclusion The exhortation is contained in the first seuen verses It is the astructiue or affirmatiue part of the conclusion Chap. 11. 10. exhorting to Christian or godly life specially duties of pietie consisting in faith and obedience as in the former Chapter he exhorted to duties of charitie Remember This word is opposed to forgetfulnesse the common corruption and vanitie of youth For youth being violently carried with headstrong passions and vnbridled lusts is most apt to forget God to despise instruction and hate correction Remembrance is historicall or practicke and effectuall The former is the bare vnderstanding and bearing in mind of a thing past as not pertaining to vs but the wise man maketh vse of euery thing The latter is the vnderstanding remembrance of that which pertaineth to vs to do or a dutie to be performed It is particular or generall Particular is of euery mans dutie in that calling wherein God hath placed him Generall is of Christian duties to be performed of all Particular callings and duties are sanctified by the generall and comprehended vnder it Therefore this remembrance is holy and generall holy because it is a remembrance of God and his glorie generall because it extendeth to the whole man inward and outward Therefore he saith Remember thy Creator that made thee in his image and all things for thee Remembrance therefore is to direct all faith hope loue feare obedience euery action of life and cogitation of the mind to God onely euen to his praise and glorie Contrarily to forget is to be vnthankefull and disobedient Deuteron 8. 11. Beware that thou forget not the Lord thy God not keeping his commandements and his lawes and his ordinances c. 14. Then thine heart be lifted vp and thou forget the Lord thy God c Therefore this word Remember implieth continuall obedience in euery thing or perpetuall thankefulnesse Thy Creatour This is not an ampl fication but an argument of confirmation Remember God fâ—r hee hath made thee anâ— that in his owne image therefore art thou bound to him in pe petuall duety and seruice Now. Hee speak in of the time present as the Apostle doth Hebr. 3. 13. Exhort one another daily while it is called to day A d what is this but to remember God while we haue our being as Dauid sayth Let euery thing that hath breath praise the Lord euen whiles it hath breath Then must we needs remember him from the comming in tiâ—l the going forth of the breath And so often as we drawe our breath lâ—t vs remember that wee drawe life and all things for life from him And as we send forth our breath so must we returne all in thankefull obedience to him We draw the all-nourishing ayre into our bodies and send it out of our bodies euen so what we haue receiued from God let vs returne it againe to God with aduantage This is the practike or effectuall remembrance here spoken of In the dayes of thy youth Hee sayth not whiles thou arte young or in time of youth but maketh mention of dayes to intimate that euery particular day of this life is to bee consecrated to the Lord that is not the bare time as some giue the Sabaoth to God but all our thoughts words and workes in the day and not some but all For wee are not our owne but the Lords as Saint Paul sayth to Seruants Serue the Lord not men And to speake as the thing is the whole time of life is a Sabbath The Sabbath was ordained for the reliefe and helpe of our infirmitie and also to shew forth our consociation and fellowshippe with our fellow-members and fellow-seruants in the Church triumphant as farre foorth as the necessities of our bodies heere below will permit For eternall life is heere begunne Therefore wee owe nothing to the flesh not one minute of time nor one thought of the heart We are the
1. 22. A beast Ier. 10. 14. A wild Asses colt Iob 11. 12. Secondly being but a foole a beast a wild Asse hee looketh on the glory the riches and the beauty of the world and iudgeth according to the outward appearance thereof neither considering the vanity that is in himselfe nor that which is in the creatures For Sathan taketh away his heart and bewitcheth him with the pleasant shewes of that which is not So he set the World before the eyes of Christ in a glorious shew or vision to rauish him with the loue thereof So he set before the eyes of our first Parents a better happier state than that wherein God had placed them Thus he doth with euery man 2 Cor. 4. 4. He is the God of this world blinding the eyes of men with the shew of a worldly glory and felicity that the true glory and felicity of the Gospell might not appeare to them but rather seeme ignominious base and contemptible That he exâ—olleth and preferreth this he debaseth and suppresseth by all meanes as we see how he worketh in and by his instruments worldly minded men The like to this we see in the flickering painted Harlot who by her subtle shewes lookes gestures glaunces rauisheth the young man hee knoweth not with what vehement fancies Amor tollit de cardine mentem He looketh at her he longeth after her he dreameth on her shee is as an Angell in his fancie the full possession of her is his felicity But when hee findeth by experience that this felicity is nothing but the stocks poxe and gallowes shee is now a loathsome carrion and as a scab'd vlcerous iade and a limme of the Diuell to company with Whence commeth this delusion First it ariseth out of mans owne vaine heart and is cherished by Satans fotures The sicke and weakly thinketh the strong and healthfull happy The deformed admireth the beautifull The poore blesseth the rich The ignorant and base admire the honourable and men of authority and power The pleasant seate sumptuous buildings gorgeous apparrell delicious fare proud attendance variable delights and pleasures of the rich rauish the minde of him that lacketh these He lookes on these and pineth iudging according to the outward appearance Sed latet anguis in herba Hee considereth not the vanity and sorrow of this splendide misery this beautifull Harlot It is like a beautifull picture drawne with white and red colours in sackcloth which afarre off is very louely but neere by it is like the filthy matter of a sore or wound purulent rottennesse or the backe of a galled Horse No man euer yet found any constant contentation in any state yet may his outward appearance deceiue others and anothers him Secondly therefore this delusion ariseth from the vaine-glorie and pompe of the world deceiuing and being deceiued It is the common corruption of man to pride to boast to set forth himselfe to blesse himselfe as Iob saith to colour and couer his vanitie from others to draw them into admiration of him and to be admired of others is his ioy and delight For their false testimony of his happinesse mitigateth rather blindeth the sight of his vanitie or miseries from himselfe for of those doth euery carnall man desire to be insensible that he may more freely reioyce and solace himselfe in the flesh Who is the happy man saith Craesus to Solon Euery one flattered him and if this Philosopher had done the like he would euen haue runne madde and rusht as Alexander did out of mankinde into the ranke of the gods To what purpose did Ezechiah shew all the treasures of his Kingdome to the Embassadours of the King of Babel Esay 39. 2. And what one man almost in the world hauing friends come to his house doth not the like See an example hereof in Haman Hest 5. 10. 11 12. Wee would all seeme to haue this imagined worldly happinesse faine would we blesse our selues and be admired of others But we are but proud bankerupts gentlemen to day festiuall and gorgeous and to morrow beggars and cast into prison All is but the crackling of thornes vnder a pot a great flame a loud noyse light ashes follie vanitie nothing To conclude euery naturall man imagineth that profit yea jithron durable profit is to be found and wrought out by wit and labour in the world There is a felicity to be had and all mens study is to find out the right way to attaine it He thinketh his game to be good if hee can but rightly play his cards If but one poore tradesman hath gotten goods together and through the increase of a small stocke hath at length made a great purchase and left it to his heire who still increaseth it and putteth his sonne to the Innes of Court c. whereby he becommeth a gentleman and so forward than are all beggars in hope This one example serueth to cut off all despaire and impossibility yea prouoketh a thought of the like proiect that lyeth dead in the bottome of the braine But if the world beginne to runne a little on the beggars side his hope is presently kindled thought ariseth after thought and calleth vp this dead proiect his bloud riseth his pulses begin to beate as he that hath found a purse full of gold he stirres about his heart panteth his minde is in the top of the world why may he not be a Tamerlane But of Gods Kingdome and glorie there is no thought at all in him Doth any man doubt of this that I say Why doe men so study and breake their braines night and day for preferment Why do they so weary themselues with heaping vp riches Why doe they so climbe to honors And why doe they euen sell their soules and bodies to the Diuell to obtaine worldly prerogatiues if there were no profit no contentation no felicity in them Surely they doe not thinke that they are filling a bottomelesse tub but fore-cast great profit pleasure and contentment of minde to arise of their labours hereafter which thing the rich man Luke 12. vainely boasted of Psal 49. 11. Their inward thought is the vaine imagination of euery carnall heart that their houses shall continue for euer and their dwelling places to all generations they call their lands after their own names Euery man knowes that he shall die yet hee laboureth and striueth and putteth off from day to day as though hee should liue for euer The Diuell so bewitcheth him yea stealeth away his heart that hee knoweth and neuer thinketh what he knoweth he beleeueth and doubteth Therefore saith Dauid Lord teach me to number my dayes that I may applie my heart to wisedome The manifold glaunces ejaculations and fancies that lust suggesteth and Sathan ingesteth into the minde of man are strange and wonderfull But it is more strange that contrary to the truth which he heareth seeth knoweth they should carry him away at least make him a mindlesse dreaming vnprofitable wanderer like a feather in the
out of euery place in the hearts of men as Iason 2 Macc. 5. 8. He dyeth in ignominy he is burled in forgetfulnesse his name is rotten before his body he hath neither done good nor enioyed good and how long soeuer he liued Doe not all goe to one place After that he hath had the experience of two thousand yeeres vanities he must descend into the graue of the abortiue and returne againe into dust with him Now when they are both dust whether dust is the better the former or later The dust of him that had the experience of common and personall vanities without number many yeeres and ended his dayes in shame and dishonour or of him that neuer knew any thing Verse 7. All the labour of man is for his mouth and yet the appetite is not filled THe second part of the Chapter which is a conclusion of the weakenesse and insufficiency of riches to satisfie the desire of man to the end of the Chapter Man consisteth of an immortall soule and corruptible body that is spirituall this is earthly yea that is a spirit and the body is but a vessell or instrument vnited to it without composition or mixture This vessell is the sperme of the World the dust of the earth that is to say an elementary matter or substance consisting of a mixture of the elements and therefore it is sustained and maintained by elementary foode So that the appetite to wit hunger and thirst is earthly also Now what is the end of all the labour of man wherein doth he labour what is the obiect or subiect whereon he worketh Is it not all to satisfie the bodily appetite Whence proceedeth and whether tendeth this appetite Nature it selfe declareth the matter The appetite of the Tree is the more simple moisture or rather iuyce of the earth and it cannot neither willeth to goe beyond his kinde For the appetite is limited to the kinde which onely desireth the perfection and propagation thereof And so of all creatures liuing and sensible according to their kindes But mans vessell being the most compound not that it hath more elements then other creatures but the most vniuersall nature hath an vniuersall appetite And the whole World with all the creatures therein serue onely for meate drinke and cloathing The whole Armies of heauen and earth are onely for these three seruices of mans body either immediately or mediately that is to say either foode or else preparatory vessels Ministers Officers or Trades men subordinate one to another for man who is the centre of them all Sheepe and Oxen eate the iuyce of the earth not immediately but by the preparatory vessell the greene hearbe by which it is transformed into foode agreeable to the nature of â—eaâ—ts and fowles So man eaâ—eth grasse and fodder prepared by the bodies of cattle also flies and wormes and vilest things are by subordinate vessels from one to another prepared to his mouth and for his mouth The most vniuersall instrument by whose foture the life of the World and of all his furniture is maintained is the light in the Sunne which God therefore created before any other creature Then the Starres nextly the matter of the firmament whereof the starres were formed These are subordinate So that the heauens are an vniuersall cause or vessell by whose foture the elements are sustained Againe the elements are an vniuersall cause of sustenance of their creatures produced out of their wombes and formed of them Lastly the mixt creatures are preparatory vessels one for another till at length all come to the belly and backe of man euen his body the centre of them all For all is meate and meate includeth medicine also Now euery man hath in him the nature of all men so that all men are but as one man this one man is the sperme or seede of the whole World superiour and inferiour nature as the kernell containes the tree with all his branches leaues colours vermiculations fruits c. as the sperme of the liuing creature containeth the members faculties qualities operations c. of the creature from whose body it is propagated and is by the vniuersall fotures of the light starres firmament elements c. produced into growth and perfection which are but the vniuersall preparatory instruments which this sperme vseth and applyeth for the building vp of it selfe with the next foode or matter which is apt to be adapted and incorporated into the nature of it selfe This matter or foode it onely desireth And so doth man also in his kinde Of the animall and spirituall foode and appetite it is impertinent here to speake Therefore all the labour of man is for his mouth The heauens the elements the creatures worke and prepare for him by their influences inclinations appetites for to satisfie and fill his appetite Their mouthes are made for his mouth their skinnes for his clothing and building also is but a cloathing or couering All things are for the necessities and delights of the body In this respect also is he the Image of God in that all things are for him and he is for himselfe as concerning the creatures For all are seruants to him but he is seruant to none If he be that is his degenerating his curse his fall his brutishnesse for he that serueth any thing body or bodily things is a beast in that respect But who almost now a dayes maketh not an Idoll of his body therefore when we would be as gods then are we euill beasts filthy beasts But bodily things are for the seruice of the body the body for the spirit and that for the Lord. Otherwise as Ieremy saith Euery man is a beast by his owne knowledge And yet the appetite is not filled Or as the Hebrew signifieth The soule is not filled What the extent of mans appetite is both personall and bodily may well appeare by that which is already spoken and also by the two examples following The first is sufficiently testified by the example of Alexander the Great who was not contented with the possession of the continent or Land nor yet of the Sea when he had heard Anaxagoras disputing of the plurality of Worlds and when he had conquered all hee must needs be a god pretending a title to heauen also The appetite of man is not limitted to the materiall World till he be transformed or degenerated into the nature of a beast which is when his light is fallen downe into the confused Chaos againe the lees of his concupiscence which is vtter darkenesse The second is testified by the example of Heliogabalus the monstrous glutton who was serued at one supper with seauen thousand fishes and fiue thousand fowles and had sixe hundred bawdes and harlots following him in chariots and gaue great rewards to him that could inuent any new pleasure Who is not an Alexander and an Heliogabalus if God suffer him to range God hath alwayes permitted some to runne out into extremities of vice as the
gift is of God from whom euery good seede of grace proceedeth the other are but artificiall imitatiue and coyned yet this seede of God groweth not but by planting watering as all other seeds doe and that is the vse of the meanes The meanes therefore of the growth and increase of this grace Solomon here setteth downe illustrating the same by a comparison of the contrary vanities and they are foure in the foure next verses The first meanes of mortification are the outward prouocations thereunto to wit such places and companies whereby that good seede of grace that lyeth in the heart may be preserued and increased For euery seede must haue his proper place and outward foture of warmth and moisture to concoct it to perfection which Saint Paul calleth Rigation 1 Cor. 3. 6. It is better to goe to the house of mourning to visit the sorrowfull and sad in heart to goe to the graue of the dead to frequent the companies of mourners to weepe with them then to goe to the house of feasting where there is singing dancing merriment vanity and prouocations to vanity most commonly For that is the end of all men A confirmation of this rule or reason of the comparison by the antithesis or contrarietie of the adiuncts The adiuncts of the banqueting house are not expressed but vnderstood by anantapodâ—sts The former are death and mourning for there is the end of all men Let a man feed pride and beautifie his body as he will yea as most doe now a dayes make an Idoll of it yet shall it be a dead carkeis buried in the earth as other dead carrion is and more vile then other Bonum optimum corruptum fit pessimum The more composition the more corruption as in riches increased there is more vanity So that if it must needs be an idoll yet shall it be but a carrion idoll and such are all they that adore it in feasts and pompous meetings as did the Pharisees Againe let a man put away all remembrance of death out of his heart to source himselfe in the flesh to boyle in pleasure seeking out companions and prouocations of lust which are planters and waterers also in their weedy kinde yet shall it be turned in the end to lamentation and mourning vnlesse that curse be laid on a mans death that none shall mourne for him but rather eate him vp as the dogges did Iezabel one worrying another for his goods and lands and the wicked poore roaring like greedy Lions for his flesh that care not who dye nor how many so that their bellies be filled And the lining will lay it to heart A reason or proofe of the consecution of the former argument which was this If in the house of mourning there be the end of all men then it is better to goe thither then to the house of feasting But the antecedent is true Therefore the consequent also The reason of the consequence is the liuing shall lay it to heart These words shew the effect of death and mourning which are termed the end of all men namely a serious meditation of the state and condition of man All men are apt to forget themselues to be but men specially in their feastings and iolity iouilâ—y and ribaldry but this end of all men and them being exposed to the senses eyes and eares doth occasion them to remember whence they came what they are whether they are to goe So then this serious meditation or remembrance is the effect of the impulsiue cause For by the dead corpes and mourning a man is occasioned to remember himselfe The inward impulsiue or precedent is the gracious disposition of the heart to take such good occasions or suffer himselfe to be moued therewith for the wicked heart is stony brawny without remorse full of infidelity therefore hee maketh this contrarily an occasion of more epicurish and sensuall liuing yea at this time seruing his belly and his lusts as hee that cutteth purses euen before the bench And the eye of the foole is mindlesse wandring in the corners of the earth The outward impulsiue I say is the occasion to wit the dead corpes and mourning the house of mourning and the graue of the dead What is a man by this occasion moued to lay to his heart I. His owne death for euen so must he die and be mourned for of his wife children kinsfolkes c. cast into the graue and be putrified in the earth II. The vanity of all worldly things whereof a man is now quite bestript as lands goods buildings cloathing treasures skinne body and all are cleane sliuen off from the soule as barke from a tree and as a shell from the fish and the soule is gone naked as the body came in naked either to be glorified in heauen for the good deeds that it did in the flesh with worldly things or to be confounded and tormented in hell for the euill III. Of the account or reckoning that it must make before the iust Iudge of the talent that God gaue it to employ with diligence to his best aduantage IIII. Of repentance and continuall preparation to death by auoiding euill whereby his Lord is indammaged and by doing good setting euery thing in order euery day and disposing all things to the best for the profit of his Lord that when he commeth hee may receiue his owne with aduantage These and such things doth he lay to his heart that hath an heart when hee goeth to the house of mourning and commeth to the graue of the dead The sequell or argument of vanity gathered by the comparison is this Prop If it be better to goe to the house of mourning then to the house of feasting then are all merry meetings iuncatings playes games sports pastimes c. vaine and vnprofitable and no quietnesse of heart to be found in them Assump But the antecedent is thus therefore the consequent Verse 3. Sorrow is better then laughter for by the sadnesse of the countenance the heart is made better A Second meanes of mortification is sorrow or anger which is a godly indignation or griefe for our sinnes committed and duties omitted This sorrow goeth before repentance and worketh repentance It is that which Saint Paul commendeth in the Corinthians occasioned by his reprehensory letter 2 Cor. 7. 10. 11. where it is set downe by seauen effects in them 1 Carefullnesse or diligence in reforming their errours and in conforming themselues againe to that purity which was wrought in them when at first he preached the Gospell to them in the euidence of the spirit from which they were declined through the Philosophicall ianglings of the false Apostles 2 Clearing of themselues or defence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a deprecatory excuse of their errours which kinde of defence intimateth an ingenuous confession together with some alleadgement for themselues to insinuate that they had done amisse rather of infirmitie then wittingly and willingly and so were ready to
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
the snare their iawes to the hooke all which traps they either see or discerne not or else they are so priuily layed and disguised that they see not For man is wiser then beasts he comprehendeth them but they cannot comprehend him As the soule of man exceedeth beasts so doth God exceed men yet like beasts they thinke that they are far out of his sight hee is in the height of heauen they are in the depth and lower parts of the earth they are couered with the clouds as Adam was hid from him in the thickets of the garden Gen. 3. 10. as at the day of iudgement they shall runne into caues and holes of the rockes to hide them and vnder the bottomes of mountaines if it were possible yea and they couer with a couering hiding their counsels deepe from the Lord and keeping close their deuice in the bottome of their heart from the Lord. They neuer thinke of him nor know him though he walke in the midst of them no more then wilde beasts wilde foule and fishes know man their soueraigne being alwayes among them and in their sight but they discerne him not For though the wittie wicked thinke himselfe to be the wisest yet he is a foole Psal 14 1. and a beast And of foule beasts and fishes there is a generositie and a rusticitie an innocencie and a crueltie yet all is beast God comprehendeth man and all things but he is infinite and comprehended of nothing The subtilty of the wicked is but foolishnesse he puts his foote into the trap his heele into the grin his necke into the snare with prouidence and cunning as the greedy fish and rauenous foule that hee alone may swallow vp all the hooke into his throate and be first taken He diggeth vp a pit and falleth into it himselfe he hideth his trap priuily and his owne foote is taken He imagineth that all things must giue way to his wisedome and counsell for God is not in all his thoughts but when he least suspecteth God that is greater then he whose power command soueraigntie and glory he neuer regarded striketh him suddenly and intangleth him in his owne nets and traps Sennacherib Antiochus Nabuchadnezzar Alexander were become Behemoths and Leuiathans Elephants and Whales surpassing the common condition of men Heroes or Demi-gods swords stauâ—s hookes lines snares nets were but sticks and cobwebs but in their greatest rage and tumult he putteth his hooke into their noses and turneth them about with his bridle Esa â—7 29. The wicked conceiue mischiefe and bring forth iniquitie and their belly prepareth deceit Iob 15. 35 as did Achitophel Haman Iudas c. but they suddenly perish and come to a fearefull end For there is a snare in the prosperitie and hopes of the wicked They are trap-makers and snare-setters for others and others for them For so are the wits of the wicked exercised all their dayes They walke about with snares and nets and walke among snares traps Now are they takeÌ„ suddenly in their owne now suddenly in other mens They are preuented by sudden death as the vnripe grape is shaken off and the flower of the oliue with a stormie blast or nipping East winde and their glorious verdure is withered in a moment as the ioyous and luxurious graine is blasted with lightning Amnon perished when his heart was merry with wine 2. Sam. 13. 29. Belteshazzar perished suddenly in the night of a festiuall day Dan. 6. 30. Nabuchadnezzar in the same houre that he exalted himselfe aboue all power was disrobed of his royaltie turned into a beast and driuen out from amongst men The rich man in the same night that he blessed himselfe in the reuiew of his worldly possessions was carried away to hell The old world was swept all away with the floud when they were eating drinking feasting marrying So were the Sodomites in a morning when they were ready to rise from nightly venery to adorne their proud corpse for meetings to eating drinking gaming to prouoke to lust and to make themselues strong for lust For they were rich and despised the poore they were farting full and spuing full proud beasts they regarded not the afflictions of Ioseph but were cruell and mad against those that reproued them as their dealings and speeches to Lot do testifie We in this land are growing into this veine to be crafty and proud donaughts the child teaching the father being it selfe reprobate to euery good worke Verse 13. This wisedome haue I seene also vnder the Sunne and it seemed great vnto me THe third example of induction of the euent of counsels and wisedome the vanitie whereof to carnall reason sheweth the vnknowne and deepe wisedome of God who most wisely and to the best ends ordereth and disposeth the same Whereas hee sayd before that bread was not to the wise nor riches to men of vnderstanding which was a speciall and remarkeable vanity he returneth to a better reuiew thereof and expresseth it at large vnder a Parable Wherein it is by an Hypotypâ—sis or liuely description plainly set forth before our eies It consists of two partes of a Preface and of a Narration The Preface as in this verse This wisedome haue I seene also c. This worke of Gods wisedome doe I also obserue and it is a thing not vn-usuall but it is to mans reason strange and wonderfull First that a man of counsell and wisedome should be poore Secondly that the benefit and vse of his wisedome should redound to the vnthankefull who being protected and inriched by his wisedome should notwithstanding leaue him destitute and let him liue in pouertie still Which thing is euery where now adayes verified in many worthy seruants of Christ whose paines in the Gospel is of great desert and the benefit thereof inestimable Verse 14. There was a little Citie and few men within it and there came a great King against it and besieged it and built great bulwarkes against it Verse 15. Now there was found in it a poore wise man and he by his wisedome deliuered the Citie yet no man remembred that same poore man THE Narration or Parable it selfe in these two verses There was a Citie little in it selfe and the inhabitants were few It was neyther fortified with Towers Castles strong Walls nor Gates of strength nor yet prouided of men and munition for the battell And a powerfull King came against it with a great army hee layd siege to it and built great bulwarkes against it and made engines to batter it downe vpon them Now amongest all the rich the strong the honourable there was found a man of a verie meane estate as God bestoweth his gifts as pleaseth him on the poore and the young Iob 32. 8. 9. but yet a man of wisedome iudgement and counsell who by his wisedome deliuered this Citie Euery man tooke notice of him for they were in great feare and despaire and they were all partakers of this benefit Their wiues and children liues and
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
no slaunder As his necke is so let him chew such a bit For Salomon sayth That a wise man ordereth his affaires by discretion Be not ashamed saith the sonne of Syrach to beate an ydle stubborne seruant to the blood And Nature teacheth vs to cast out vnprofitable Drones But what Drone can be worse then those that curse murmure and speake euill of their Benefactors when as they should pray for them Lastly the Law sayth Respect not the poore for his pouerty giue righteous iudgement By all this we learne what to do with an euill tongued Drone and a sturdy loynes and what course to take with the wicked labouring man that spendeth all and spareth naught because the Parish must keepe his children Some such like poore there are Lastly we must do good to strangers whom wee neuer sawe and are neuer like to see agayne which are signified by waters also For thou shalt finde it after many dayes A reason to enforce this duty Thy benefit shall not be fruitlesse though it seeme to be cast into the Sea and vtterly lost yet it is in the hand of the Lord who shall restore it to thee agayne with aduantage The Seede that is seattered abroade vpon the ground seemeth to be lost yet it groweth by little and little and commeth in the end to a plentifull haruest so shall that doe which is sowne on the waters The poore are compared to ground 2. Cor. 7. ready dressed and tilled to our hands and our reliefe is seede cast vpon it and for our paynes and cost in sowing it we are promised to reape the whole croppe our selues For he saith Deuteron 15. 10. The Lord thy God shall blesse thee in all thy workes and in all that thou puttest thine hand vnto Prouer. 19. 17. He that hath pittie on the poore lendeth to the Lord and that which he hath giuen will he pay him againe Also Math. 10. 42. He that giueth but a cuppe of colde water to one of these little ones in the name of a Disciple shall not lose his reward A cuppe of colde water giuen in this sence is better then thousands and millions in a carnall respect For God respecteth the intent of the heart onely as for the gift it selfe that is Gods owne already the whole world is his owne he hath no neede of our gifts it is his already and he can giue it to whom hee will hee maketh heires therefore hee respecteth not the greatnesse of the gift but the sinceritie of the giuer hee needeth I say nothing from vs who can feede his poore at his pleasure but we haue neede of faith and obedience that he might be glorified in our saluation whose glorie is not diminished though we were all damned If God blesse and prosper a man in his person familie cattell Lands he shall soone be rich although his beginning be right little For it is not to be regarded how much a man hath but how it prospereth Corne hempe flaxe trees hearbs grow in a shortspace but no man seeth how so is it with him whom God prospereth For first God giues him wisdome and a right forecast Secondly there is a blessing vppon it which is aboue all indeuours Some man groweth rich no man knoweth how nor himselfe neyther Agayne some becommeth poore hee knoweth not how neyther can any man well tell him Moreouer besides the continuall successe of his labours God stirreth vp others to doe good to him after many dayes vpon long triall of his faith and constancie and the Lord maketh heyres at his pleasure lands and goods are in his disposing But the wisedome of the flesh is quite contrary The way to be rich is to spend nothing to giue nothing to oppresse the poore to detaine their wages c. There was in a certaine place one that went among the neighbours to craue some beneuolence towards the Ministers maintenance three of the richest and wisest so reputed gaue these answers One said The more I do giue the lesse I haue Another olde man said I see the fore-end of my life but I see not my latter I may come to want that which I now giue The third said I know what I haue heere but I am not sure what reward I shall haue when I am dead His meaning was that if he had beene sure that there were a Kingdome of glory hee would haue giuen somewhat to haue purchased it And a fourth olde man said That he was old and past preaching let his sonne if he would giue to preaching Yea and another aged man said That he knew how to bestow his money better Heere is fleshly wisedome which is enmity to the Law of God But the word of God teacheth quite contrary The former is mans wisedome sensuall and diuellish but this following is Gods He that will be rich let him bestow freely on the poore he that will giue shall get it is better to giue then to take he that will saue his life shall lose it and contrarily he that will keepe and saue his goodes shall lose them and hee that will cast them away shall saue and encrease them and that eyther by prosperitie and continuall good successe in innumerable small partciulars thereof or else afterward as the Lord prouided for the faithfull widdow of Sarepta when she looked for nothing but death yet of that little Meale and Oyle that was left shee serued the Lords Prophet first a worthy example of faith And Abigael for a smal present bestowed on Dauid in his necessity became a Queene whereas churlish Nabal was strucken dead So do these couetous wretches rake mony together for other men that neuer sweat for it Verse 2. Giue a portion to seuen and also to eight for thou knowest not what euill shall be vpon the earth THis verse setteth downe the extent of our liberality shewing to how many we must giue Giue a portion to seuen and also to eight A Synecdoche of the speciall a finite number being put for an infinite as Christ answered to Peter Forgiue not thy brother till seuen times but till seuenty seuen times This maner of speech is vsed Mica 5. 5. Then shall we raise against him seuen shepheards and eight principall men that is so many shepheards both teachers and rulers as shall sufficiently feed the Church of Christ and defend it from the enemies and breake the power thereof Therefore we must giue to all that need our helpe Luke 6. Giue to euery one that asketh As charity maketh a difference of persons so againe it respecteth euery mans necessity to giue to him according to his need A gift bestowed on a mans necessity is not lost because it is put into the hands of God that is done for the commandement sake and of pity For God regardeth the heart of the giuer not the gift nor so much the person to whom A small gift of a good heart is great and contrarily For thou knowest not what euill shall be vpon the earth