which cannot affoord it For all that commeth to man in this life as concerning the outward man is vanitie seeing that old age commeth and death followeth after and that is eternall To conclude eate drinke reioyce in the workes of thine hands but remember thine end exercise thy selfe to good works that as thou liuest ioyfully with Gods gifts so thou mayest die happily and enter into euerlasting ioy That light is sweete that Sunne pleasant For we eate to liue and liue to do good we liue ioyfully to put away tediousnesse that we may serue God more cheerfully Verse 9. Reioyce O yong man in thy youth and let thy heart cheere thee in the dayes of thy youth and walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee to iudgement THis verse is an answer to the second obiection or reply which is more particular to wit concerning the yong man for whom there is some colour of reason pretended by the wicked ciuill The reply is directed against the former answer but it is not here expressed but vnderstood by the context of the words I grant indeed that when a man is full growne and growne full elder and richer hee should be helpfull to the poore and letting all youthfull tricks passe haue a care of his family and follow his husbandrie that the poore may be relieued and his children well prouided for But youth will be youth youth must not be abridged of libertie yong men must be borne withall if they be not too leud But indeed if they beginne to fall to whoredome and vnthriftinesse especially they must be bridled else shall they lose their good name and spend that which their friends haue left them which is worst of all Againe when a man growes into age he must beginne to thinke of his end it is time I thinke and come to Church duly to serue God after that the diuell is first serued and at his last end haue a chiefe care to set all right and straight For when things are rawly left I see oft times that variance growes among his childrenâ— and much heart-burne and vaine expence the Lawyer getteth all in the end and they all become beggars That is the very fruite of thy wisedom and workes it is Gods iust iudgement vpon the worldly wise which seeke not Gods kingdome desire not his grace nor teach their children the feare of the Lord but aime all at worldly wealth and credit euen that imaginary happinesse which Solomon here confuteth The answer to this obiection is directed to the vaine imaginations of the yong man First it is propounded and figure by an ironicall concession and after rendered in plaine words by way of correction and threatning Secondly it is amplified by a milder but graue exhortation Reioyce O yong man c. Concerning the imaginations of the yong mans heart which Solomon here meeteth with they are three 1. Some yong men imagine the time of this life to be but a market of buying and selling to heape vp treasure and to set themselues into a couetous course and so fall into innumerable sinnes of that kind 2. Some imagine it to be but a play These enter into an Epicurish course of life and innumerable sins of that kind Yet of these contrary liues there are sundrie degrees and fashions and the latter sort are most incident to youth the other to age 3. Some hold a meane Ne quid nimis they participate of both these extremes and those are the moderate wise ciuill and orderly wicked The other two are madnesse and this is folly For in man there is no true wisedome nor true goodnesse As one holds on couetousuesse the other on voluptuousnesse so the third on pride and worldly pomp wherein soeuer it standeth He is meanely couetous which he calleth parsimonie and meanly prodigall which he termeth liberalitie but extremely vainglorious and proud and as reprobate to euery truly good worke as the other This we haue from our mother Eue a desire to be as gods Parsimony and liberalitie and all other vertues are splendide sinnes as Austine sayth attending on vainglorie To all these Solomon shâ—peth this answer by way of mockage and derision seeming to yeeld vnto their reasons and excuses because yong men whether yong in yeares or yong in discretion are proud wilfull selfe conceited impatient of admonition and reproofe but in the end he leaueth a sting in their consciences at his farewell to be a sowre sawce to their dainties to stay their appetites from surfetting Thou art wise yong man and valiant hearted thou needest no counseller it is a discredite to be taught consult with thy selfe and be like thy selfe liue in pleasure and follow after delights cheere thy body in the vse of those things that thy heart lusteth after enioy the fancies and pleasures of thine eyes thou art yet yong enough thou hast a long time to liue now be merry and Ionill louis filius thou hast nothing to care for put vp no wrongs auenge thy quarrell braue it with the proudest maintaine thy credite trie thy valour follow the fashion court it brauely a word and a blow stand to it stoutly make them stoope to thee put vp no abuse spend thy bloud before thou put vp disgrace neuer yeeld for flesh and bloud cannot endure it spend frankly among thy companions part with thy mony freely sit not out for a little shew thy selfe right bred take thy liquor with thee c. Let base fellowes go auoide precise companie for staining thy reputation among the generous it is neither for thy profite nor preferment to regard Sermons Ministers are but maisters they are no gentlemen yet is thy tongue too bad a clout to wipe their shooes whom thou most despisest Well sirra feed on your fancies and reioyce with your fleshly and lecherous companions and corrupt ye one another with your wicked blasphemies put away all remorse of conscience and the day of euill and make a league with death and hell but know this for certaine that God will bring you to iudgement you must be summoned to appeare before his tribunall seate neither your wit nor your valour nor your bloud shall be regarded there You must giue vp a iust account of all your words and deeds as well of your youth as of your age and as well of those things that you haue forgotten as those grosse sinnes that ye remember neither do ye know how soone It is but your folly to put the day of death farre from you death commeth often like a lightning or thunderbolt it blasteth the greene corne and consumeth the new and strong building As for those that you so scorne and basely esteeme as but priests precise persons clownes what if you see them your Iudges appearing in glorie and your selues as base miscreants and theeues holding vp your hands at the barre among your other fellow diuels Wil you needs be
out of many euen infinite errours and miseries of this vaine life One man will be very deuout and zealous but what inconueniences runneth he into when he neglests his particular calling and of the practise of how many duties and goods that by him might be done is he depriued Certâ— in quo peccaueris in eodem puniêris Wherein a man sinneth therein shall he be punished pouerty debt imprisonment c. shall fall vpon him and the obiecting of his profession to scandall is no small matter Sed peccat in tutiorem partem But I say what inforceth that offence at all He that saith Deum timè feare God saith also Mandata eius serua Keepe his commandements whereof diligent labour in a calling is one For want whereof a man omitteth much good and offers himselfe to many temptations and snares Another laboureth diligently and worshippeth God but neglects the duties of charity whereof in these dayes there are not a few Saint Iames complayneth of such Another insisting on duties of charity neglecteth the duties of piety But to reckon vp the extremities and errours of men in the breach of this vnion which yet would all be wise and seeme happy to themselues is an endlesse worke A sound and prudent spirit within a man is better then a World of Bookes Therefore Saint Iohn saith that those few leaues of the Gospell by him penned among a World of Bookes that might haue beene made of Christs sayings and doings are sufficient what needeth more Neither the whole Scriptures nor the Volumes of the Fathers nor what can be vttered by voyce can preuaile where an heart is wanting And who can giue man an vnderstanding heart but God onely yet are men presumptuous therefore they come not to the fountaine of wisedome and so liue and die in vanity Thus haue I briefly declared the very life and substance of this Treatise of the wise and aged King whose sentences though they seeme to be difficult and independent collected by some that haue taken them from his mouth vpon occasions vttered yet are they doubtlesse a continued speech purposely penned euery thing orderly cohearing and methodically colliming at the same obiect The more wise and aged most commonly the lesse discoursiue and much talking is tedious their sentences are briefe fundamentall and pithy and their words seeme oft times very independent Besides this Solomon without regard to artificiall structure vttereth his experiments and that from the heart to the heart not from the braine to the eare as common vse among many is in these heartlesse dayes and also as the sanctifying Spirit of God moued him Therefore are his words pure without tincture altogether of spirituall rellish and without any taste of the caske For his maine drift is to cast man wholly out of himselfe that he might be found in Christ alone or else be vtterly lost Cap. 12. 13. Phil. 3. 8. 9. 10. Now my earnest desire reuerend religious and learned Gentlemen louers of learning speciall fauourers and friends of the learned and vertuous is that you would iudge these labours of mine amongst others worthy your acceptation rather valuing the same in your generous spirits according to the mind of him that honoureth and loueth your vertues then respecting the dignity of the worke it selfe which notwithstanding shall be such like as it shall please you to accept and the Lord to worke by it in the hearts of the Readers without whose quickning Spirit the whole Scripture is but a dead letter but into whose nostrils the Lord shall breathe againe the breath of eternall life it is to them no nose of waxe as the Papists say but a plaine euen way a lanterne to the feete a light to the paths Howsoeuer we are vnto God the sweet sauour of Christ in them that are saued and in them that perish 2 Cor. 2. 15. And vnto you this publike testimony of my obseruance and loue for your loue to our gifts and calling I trust shall be acceptable which I shall recompence againe with my continuall and hearty prayers to Almighty God the Father of lights and fountaine of all good that the true felicity and chiefe good reuealed to and penned by Solomon and here explained may be plentifully conferred vpon you to your greatest comfort here in your spirits soules bodies states and perfect glory of all in the Kingdome of glory London 1. Ian. 1621. Your VVorships in the Lord to be commanded TH. GR. AN EXPOSITION OR COMMENTARIE ON ECCLESIASTES CHAPTER I. Verse 1. The words of the PREACHER the Sonne of DAVID King in Ierusalem IN this Treatise of Solomon two things are to be considered First the Title or Inscription layd downe in this Verse Secondly the Substance Subiect or Matter thereof from Verse 2. to the end of the Booke The Words of the Preacher The Author is not simply named but described I. By the person that hee taketh vpon him at this time the Preacher not the Politician not handling matter of mans outward state but of his spirituall state teaching Mortification or the abnegation of himselfe and the carnall consideration and vsage of all things on the one side and the subiection of himselfe and all things with him to God onely in feare and obedience on the other side This word Coheleth translated the Preacher is of the feminine gender signifying properly an Assembly or Congregation figuratiuely a Function or Office in the Church And it is translated of the Greekes ECCLESIASTES a Preacher or one speaking in the Church Or it may signifie as here it doth a person revnited or reconciled to the Church and soâ—t is a note of a penitentiarie teaching others out of his owne experience of standing falling rising This reconciled Penitent Church man or Preacher is notified by foure names in the Scripture viz Solomon that is Peaceable 1 Chron. 22. 9. Iedidiah that is Beloued of the Lord 2 Sam. 12. 25 Lemuel that is Him that appertayneth to God Prou. 31. 1. Coheleth in this place II. He is described by his relatiue or parentage Sonne of Dauid An argument to moue attention and more serious consideration of that which is spoken and to procure beneuolence For Dauid his father feared God and was beloued of God and the people whereof hee tooke his name III. By his dignity or office King An argument to moue docility and awfull regard drawne from the dignity and authority of the person and duty of the hearers His office is explicated by the obiect thereof vnderstood in the next word viz. the people of God in Ierusalem IIII. By the place of his habitation in Ierusalem Ierusalem the Sacrarie Chappell or Treasure-house of wisedome the Fountaine of wisedome the onely place of Gods worship and speciall presence And therefore a King excelling all other Kings of the earth which are but meere worldly politicians not sanctified not guided by diuine wisedome but ignorant of the glory of God which is the end that Kings should onely
hee propoundeth his counsell verse 13. Secondly he declareth the effect thereof Thirdly he expoundeth both his reuiew and determination or iudgement thereof verse 14 His determination he confirmes by a reason verse 15. All is figured by a prolepsis verse 16. 17. and concluded verse 17. which is confirmed verse 18. The first argument confirming the certaintie of his experimentall knowledge is drawne from the condition of his person King and therefore of farthest extent and reach of deâ—pest apprehension and largest comprehension as he that on an high hill seeth farthest and comprehendeth most Men of priuate state are but of priuate straight and and particular wits experienced and exercised in few and inferiour things and also disturbed many waies But a King is as the Sunne comprehending all things superiour and inferiour within the compasse of his sight and is eleuated as I may say aboue the troubled regions of the Aire all things being placed vnder him and free from all obstacles in a firmely established and peaceable common-wealth as this of Israel now was In a word hee is Gods vice-gerent the neerest attendant to him of his priuie counsell euer in presence and sight on whose hand as I may say the great King leaneth Dauid was a man of warre but God gaue Solomon peace with all nations and all nations were seruiceable to him Wherefore The more freely to liue in ease and fleshly pleasure To doe as brethren doe oft times falling at variance among themselues for want of an outward aduersarie against whom they may ioyne in vnitie of contention Or that the members of the body should deuoure and consume one another for want of matter to worke vpon from the stomacke No such thing For that is bruitish and ethnicall But he gaue him peace that hee might build him an house a glorious house Hee gaue him wisedome with peace to gouerne his people prudently and to teach them the feare of the Lord to stablish the whole worship of God in perfection according to the Law To glorifie the Lord in erecting his house and stablishing his worship that the beauty of both might be an astonishment to the nations that the God of Israel might be glorified in all the earth To conclude his Kingly office is amplied by the subiect or obiect Israel the people of God and therefore the most excellent and glorious King Lastly by the place in Ierusalem Ierusalem the citie of God the beauty of holinesse the paradise of the world renewed the ioy of the whole earth Now being a King hee wanted no meanes to attaine to knowledge neither authority to enquire and demaund the opinions and iudgements of others nor ability to get and vse all meanes requisite for exquisite knowledge Verse 13. And I gaue my heart to seeke and search out by wisedome concerning all things that are done vnder heauen this sore trauaile hath God giuen to the sonnes of men to be exercised therewith THe second Argument confirming the certainty of his experience drawne from his diligent trauaile and accurate endeauour As hee wanted not power and ability to procure and vse all meanes so neither wanted hee desire and diligence For hee gaue himselfe wholly not onely to seeke by wisedome to know things but to search out by obseruation and tryall according to wisedome the causes properties and effects and the reason of all things that are and are done vnder heauen But this hee did not in pride and curiositie but in modesty accordingly as he found himselfe gifted of God 1 King 4. 33. For God is the father of lights the gifts of his spirit are lights shining in darkenesse Wisedome is with God and proceedeth out from the throne of God which whosoeuer wanâ—eth can neuer attaine to the true knowledge of him because his worldly heart is full of darknesse For God hath subdued all things vnder vanity which the blinde world knoweth not or but dreamingly noteth which maketh flesh and bloud so proud from which no man can rid himselfe striue hee neuer so much but rather doth still as the proud curious heritickes did encrease vanity errour and folly as the hydropical body by thirsting and striuing to quench thirst by drinking doth increase the discase and in the end destroy it selfe The heathen kept neither meane nor measure in the curious and ambitious search of the wisedome of God in the world and his secret counsell in the vse of his creatures But for as much as the end of their endlesse labours was not the glory of God euen subiection to him in feare and thankefull obedience but their owne vaine-glory praise pleasure foolishnesse impietie they found not that which they sought for For a foole saith Solomon seeketh wisedome and findeth it not but wearieth himselfe in a Labyrinth and so became vaine in their worldly imaginations Wherefore because they sought to know God out of his Church and to assume the glory thereof to themselues by returning their owne eyes and the eyes of men after them to exalt and magnifie them as hee that seeketh praise by the curious description of a cunning worke but forgetteth yea despiseth the workeman himselfe and because they thought and sought to comprehend the infinite maiestie and wisedome of God in the creation and gouernment by humane capacitie and trauaile without the Spirit and Word of God therefore were they blinded like the Sodomites seeking Lots doore groping all their life after that which they could neuer finde attaining onely to so much as serued to quicken the worme of their dead consciences to make them inexcusable Furthermore as God hath by a generall decree in the beginning laid sore trauell on man to humble his pride thereby in so much that nothing can be gotten without great labour since the fall so neither can he attaine to the knowledge of wisedome without diligence For the gift is indeed freely giuen of God but we must receiue it by the appointed meanes Therefore although hee granted the request of Solomon in giuing a wise and vnderstanding heart aboue all that were before him or after him yet he applyed himselfe to the study and contemplation of all things and to finde out the secrets of Gods wisedome by carefull obseruation and experience So that in the studies of knowledge there is great affliction both of body and minde First because some neuer attaine to true wisedome but fall into vaine imaginations and manifold errours and so when they thinke to be wise they become fooles The iust iudgement of God on their proud presumption Rom. 1. 22. Of those kinds of studies these wordes of Solomon may be vnderstood This sore trauaile hath God giuen c. Secondly they that are mooued and directed by the spirit of God to the right end and so attaine to wisedome are greatly humbled with infinite toyle as well as the husbandman and in the end see nothing but vanity euen matter of griefe both in the things that are knowne and in the knowledge it selfe For they are still
euen their owne preferment gaine c. or itching after nouelties and changes They also that come after shall not reioyce in him And when he is old also the people then shall no more reioyce in him then the former did in his aged Father For the common people are like to children that rest not contented with any Schoole-master and like to seruants that loue to change euery yeere their Masters euen as againe Parents and Masters are affected to new Ministers People are desirous to heare new Preachers as Feasters to heare new songs and new instruments Ezech. 33. 32. CHAPTER V. Verse 1. Keepe thy foot when thou goest to the house of God and be more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill IN this Chapter Solomon prosecuteth still the same argument of vanities But from the first verse to the ninth he maketh a digression from vanities in temporall things and sheweth the vanities that are rife in the Word in the seruice of God As before hee declared the vanities of all humane things both inward and outward and withall shewed the good that was to be found in them euen the comfort of the body so here hee setteth downe the true felicity and happinesse of man and where it is to be found to wit not in worldly wisedome worldly wealth worldly pompe but in the reuerend feare and true seruice of God It was not to be found in the Schooles of humaine learning but in the house of God And withall he sheweth the vanities and hypocrisies of men corrupting themselues in this his seruice to the verse 8. and the occasions of their hypocrisies and fainting in his seruice verse 8. as doubtings of Gods prouidence and administration through oppressions which still increaseth vanity And this he doth by way of exhortations dehortations or admonitions That so by shewing on the one side the vanities of humaine things with the good of them for the body and on the other side the good of spirituall things for the soule with the vanities therein he might plainely set before our eyes the most absolute and perfect felicity of both body and soule euen of the whole man here in this World yea that in seeing the good of all things and the vanities of all things we might be mortified to this and quickened or renewed to that Keepe thy foote when thou goest to the house of God Come not to the house of God as to an ordinary house but consider whether thou goest into whose presence to what end In Prou. 4. 23. he saith Keepe thy heart with all diligence Here he biddeth Keepe thy foote By heart hee meaneth the soule by foote the affections The soule is carried vpon the affections as the body is vpon the feete Therefore the meaning is take heede to thy soule to thy selfe to thy spirit to thy affections Consider well how thou art in spirit affected in affections disposed when thou goest to the Temple of God to performe the workes of diuine seruice And be more ready to heare When thou commest to the Temple of God put thy shooes off thy feete thy carnall affections Exod. 3. 5. For the place where thou standest is holy that thou mayest resigne thy selfe wholly to the Lord Ruth 4. 7. Come in reuerence humility sincerity to heare the Law and the Prophets to vnderstand to beleeue to yeeld thy selfe to the Lord in absolute obedience to his Word Know wherefore thou commest into whose presence what thou intendest by thy offerings so shalt thou come in reuerence and dread in faith in thankfulnesse Then to offer the sacrifice of fooles That is fooles come cloathed with the ragges of vanity ignorance pride presumption and other lusts they come without a wedding garment They come with a multitude of sacrifices and to burthen the Altar of God as though God regarded their outward workes and needed their gifts that hee should be pleased with them reconciled to them and reward them for their workes and gifts sake as great men vse to doe when costly presents are sent vnto them But these fooles know not that the true intent of sacrifices is not to giue to God but rather receiuing of God as forgiuenesse of sinnes deliuerance from euerlasting death saluation and life the right of this World and the glory to come by the death and merits of the Sonne of God whom those sacrifices and offerings did shadow forth represent and signifie vnto them They know not that they should come to learne vnderstand see beleeue and receiue the endlâ—â—se mercy and grace of God towards them in these sacrificâ—s and withall to testifie their thankefull obedience to him euen the deniall of themselues and all fleshly lusts to resigne themselues wholly to him who in the appointment of God had euen already giuen himselfe for them This true faith and obedience is far from those ignorant fooles who thinke to appease the anger of God and to please him with their outward workes and gifts lip-prayers and fastings Math. 6. Yea to merit at his hands hereby as euidently appeareth Mal. 3. 14. It is in vaine to serue God and what profit is it that we haue kept his Commandements and that we haue walked humbly before the Lord of Hosts Here they looke to be rewarded of the Lord for their workes and fastings according to their lusts as they that honour and flatter Princes for their owne benefit and preferment They did all for their owne profit as the multitude that followed Christ so earnestly Iohn 6. 26. Suauis odor lucri ex re qualibet Gaine is sweete out of euery thing In Zach. 7. 4. 5. They fasted the fifth and seauenth moneth a Law of their owne making else it should not haue beene kept so long seauenty yeeres together verse 5. to obtaine temporall benefits for their bodies of him but they stopped their eares at the voyces of the Prophets verse 7. they refused to heare they pulled away the shoulder and made their hearts as an adamant verse 11. 12. God a giuer was theirs but not God a receiuer For they consider not that they doe euill They vnderstand not that these workes prayers sacrifices vowes fastings are an abomination to the Lord where faith reuerence humble confession loue obedience are wanting Esai 1. Psal 50. 8. to the end 1 Sam. 15. 22. Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voyce of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rammes Prou. 15. 8. The sacrifice of the wicked is abomination to the Lord but the prayer of the vpright is his delight These outward exercises of Religion performed by fooles are euill and therefore an abomination procuring wrath and destruction from the Lord. First when they are done in ignorance and disobedience as appeareth by the Texts aforesaid the Iewes did and most people now adayes doe and alwayes haue done Secondly
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
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
world nor an estate to thy selfe after thine owne will for all that shall be but as the cracking of thornes vnder a pot Thy flame shall seeme great thy noise loud but both shall sodainly vanish into light ashes without Gods blessing thy riches shall neuer doe thee good thy prouision shall come to naught none of thine for whome thou art so carefull shall be the better for it For a curse is vpon it God blesseth his owne gifts not thy gatherings his owne ordinance not thy deuice The Manna gathered on the weeke day by Gods appoyntment prospered but that which was gathered on the Sabaoths morning by the couetous fearefull and distrustfull was putrified and full of wormes and they that were not content with Gods allowance but would haue flesh had their desire but their desire was wicked therefore their flesh brought a plague with it Neither did the Manna nor the flesh of their owne gathering and desiring doe them good For there was the man but the meate was taken away here was the meate but the man was taken away So it is now Therefore be thou contented hope in him bee doing good and thou shalt haue good and thy good shall be good to thee and continue with thee Be sure of this that of doing good there can come none euill neyther can wickednesse prosper If thou hast goods in thine owne hands and canst looke vpon them thou art joyfull and if they be in the hand of God not yet giuen thee distrust not That which is in Gods hands is by faith surer to thee then that which is in thine owne hands if thou doest but looke vpon thy sinnefull and polluted hands aswell as vpon thy goods in them Thy sinnes shall take these from thee and thy faith shall bring the other to thee Note this worke of God in the world There is many a rich heyre that can neuer be at ease till all his patrimony be spent Againe there is that cannot thriue till his foule inheritance be cleane washed away or his hands cleansed of that filth and then afterwards he prospereth and attaineth to riches For the man that sets his heart to gather for his children withdraweth himselfe commonly from relieuing the poore and so bringeth a curse on his house and lands the executioner whereof is the heyre for whom he laboured Hee that hath grace to beleene to trust in God to doe good whether hee hath much or little is heyre to all things and shall want nothing that is for his good and God knoweth what is for our good better then we he is our father the Ancient of daies most wise wee are but children c. Therefore feare not God shall bring it to passe cast thy care on him onely be doing good The good Counsellor shall want no Clients the good Physition no patients the good Tradesman no custome the man that feareth God no friends and helpers For the hearts of all men are in Gods hands and his workes aboue reason and beyond expectation are infinite to conclude limite not God but considder how the Lord brought Ionas to Nineue and by what meanes he aduanced Ioseph and prouided for Iacob with his sonnes in the great and long famine of Canaan Verse 6. In the morning sowe thy seede and in the euening with-hold not thine hand for thou knowest not whether shall prosper eyther this or that or whether they both both shall be alike good A Conclusion of the exhortation verses 2. 3. 4. 5. with the answers to the obiections verses 4. 5. figured by an Allegorie Therefore in the morning sowe thy seede and in the euening c. Lay out thy goods bountifully and that with a good and free heart in the morning and let the day care for it selfe Doe good all the day vntill the euening and then also and thus doe from day to day Then shalt thou rest in peace and sleepe in safetie when thou hast reposed thy selfe on God Doe good in thy young age and mortifie the lusts of youth and cares of middle age and continue in well doing till olde age and be then weary of life but not of well doing neither weary of life to do well And in thy last end finish thy good life well and doe some good worke after thou hast taken thy leaue of the world and turned thy backe as the last word after a farewell for a memoriall and good ensample to the liuing While a mans name is in memorie and his works in fight he is not dead but liuing For thou knowest not whether shall prosper either this or that c. A confirmation drawn from the vncertainty of the successe of morning euening sowing whether shall bring a better haruest or both alike thou canst not tell Therefore do good worke at all times from morning till night from youth till olde age and as at all times so to all men good and bad knowne and vnknowne For neither doest thou know which shall be most fruitfull nor which God will most reward A word in due time is like Apples of golde with pictures of siluer and so is a good deede which can neuer be out of due time A gift of small valew oft times doth great good to a man and procureth great good to thy selfe for God will heare the prayer of the poore for thy sake and reward thee when thou hast forgotten and knowest wherefore it is Euen as God doth punish age for the sinnes of youth else would not Dauid haue prayed Psal 25. 7. Remember not the sinnes of my youth so doth he reward the good workes of youth in olde age For hee that giueth in youth laith vp for age because whatsoeuer he seemeth to cast on the waters to his present hinderance shal be paid him agayne with aduantage What then wilt thou giue because of aduantage That is vsurie which God hateth Giue freely of a faithfull and obedient heart looking for nothing againe at all But thou wilt say many receiue no such reward I answer God knoweth the heart of the giuer and thou must remember the resurrection of the Iust as well as present things God hath a better thing in store for thee let not the trifles of this nonage discourage thee This is a sure ground well doing shal be rewarded If thou seest not such a reward heere thou art more blessed because more assured of the reward hereafter For the wicked also receiue temporall rewards of externall and hertlesse good workes Doe good therefore continually and to all saue not thy meate and lose thy life as Nabal did Shall I giue my meate drinke money I know not to whom So the foole reasoned But Abraham and Lot by shewing kindnesse to euery one entertayned Angels vnawares If they had beene as wise as Nabal thought himselfe they might haue perished in the fiery deluge of Sodom as Nabal should haue perished by the sword But bountifull Abigail could not perish no more then Lot for the Lord deliuereth the
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
the prossyllogisme propounded in the beginning in the same words to intimate both his mature deliberation and the certaine truth thereof For hauing seriously considered and by long experience found out the condition of man and state of all things he could conclude no otherwise then at the first he propounded namely that all things are vanitie most vaine All things are vncertaine full of corruption and matter of griefe There is nothing whereon to trust nothing that affoordeth happie contentment Euery state of life is miserable both the contemplatiue the sensuall and the royall both the priuate and the publicke both the ciuill and also diuine gouernment to humane reason is nothing but confusion and disorder And euen those things that seeme to be in our power haue their euents contrary to our intention and expectation Now all this is to bring vs to the deniall of our selues to restraine our greedy desires worldly vaine hopes and vnprofitable endeuours to trust in the liuing God who only is most wise most good and giueth all at his pleasure and in his owne time Verse 9. And moreouer because the Preacher was wise he still taught the people knowledge yea hee gaue good heede and sought out and set in order many prouerbes AN amplification of the conclusion by an admonition begun here digressiuely figured by a Prolepsis the obiection whereof is vnderstood and is such like we are not bound to giue credence to all things contained in this treatise seeing that no man is so perfect in this life but that he may erre and is defectiue and weake in the truth it selfe Besides that the inordinate life of those that write to instruct and admonish others is a meanes to diminish their authoritie and to make their labours fruitlesse The answer is vers 9. 10. 11. wherein he procureth authoritie to his doctrine by sundry arguments Because the Preacher The first argument is drawne from his person or office He is not now Solomon seduced by his idolatrous wiues and flickering concubines he is not Solomon giuing the reins to inordinate desires not Solomon enamoured with the glory of the world and worldly delights but Solomon aged experienced prudent repenting mortified reconciled to the Church of God neare to death neare to iudgement Therefore is he the fittest and most able to admonish others by reason of his knowledge and much experience in all things Was wise The second argument drawne from his extraordinary wisedome He was wise yea the most wise therefore are his admonitions to be regarded and followed He still taught the people knowledge A confirmation of the admonition by the end and vse of his wisedome which was the godly gouernment of his people not meerly politicke for his owne tranquillity and pleasure and vainglory of his owne person but diuine and religious that the people might be contained in obedience euen in the religious feare of God rather then either by plaine force or other beguiling deuices without care or loue of Religion which come to naught 1. King 3 7. what the intent of Solomons prayer there is and his meaning here is euident Deut. 17. 19. 20. by the charge of Moses the King must be continually exercised in the booke of God that he may learne to feare the Lord and obey his word without arrogating libertie to himselfe to decline either to the right hand or to the left that his hart be not lifted vp aboue his brethren to tyrannize and rule in his owne name but to ioyne in the worship and seruice of God with them yea to be a patterne and example of vertuous and godly life vnto them Yea he gaue good heed The third argument is drawne from his carefull obseruation and experience He was wholly and continually attentiue to heare to see to discerne to iudge as the Hebrew word aizzen of the coniugation piel signifieth And sought out As he was attentiue and heedfull so was he industrious and painfull to know much by liuely and self-experience this is the fourth argument And set in order many prouerbes A confirmation of his knowledge attentiuenesse and industry by the effect or fruite thereof as 1. King 4. 31. 32. 33. 34. He was wiser then all men then Ethan Heman Chalcol or Darda he spake three thousand prouerbes and his songs were an hundred and fiue he spake of all the creatures and there came of all people to heare his wisedome By all these arguments we learne what the calling gifts and duties of true teachers are Cursed therefore are these Popish ignorants and our Atheisticall politicians They are both alike enemies to knowledge and the true feare of God Verse 10. The Preacher sought to finde out acceptable words and that which was written was vpright euen the words of truth A Fifth argument drawne from the profitablenesse of his doctrine The Preacher sought to find out words of delight or acceptation not vain speculations carnall inuentions vnprofitable fables curious and fruitles fancies vain ianglings but wholsome doctrine profitable for edification in faith and obedience to the word of God as S. Paul saith 2. Tim. 3. 16. The Scripture is giuen by inspiratioÌ„ of God for doctrine reproofe for correction instruction that we might know the truth and by the truth destroy lies and errours And that we might be mortified and dead to sinne and quickened and renewed into holinesse and righteousnesse The setting forth of truth and righteousnesse and the destruction of lying errours and vice is all that the Scripture aimeth at that the man of God might bee perfected to all good workes of piety and charity This is the drift of the Holy-Ghost in the Pen-men of the Scriptures and of Solomon heere and so of euery teacher sent of God And that which was written was vpright c. A sixt Argument As they were profitable writings or delightfull to them that loued trueth and righteousnesse so were they vpright and true not deceitfull flattering men-pleasing but the true wholesome foode of the soule Solomon in vttering the words of this Treatise had the infallible assistance of the Spirit Verse 11. The words of the wise are as goads and as nailes fastened by the maisters of Assemblies which are giuen from one Shepheard AN explication of those acceptable and vpright words of truth taught by the truely wise that are inspired of God by the effect or vse thereof which is illustrated by a twofold similitude of goads and nailes The words of the wise are as goads The heauy and idle Oxe minding no other thing of himselfe but eating and sleeping is rouzed vp and caused to doe profitable seruice to his owner by the prickes of the goad as the horse is by the spurre and â—he whippe euen so by the reproofes and checkes of the wise are the drowsie and sluggish carnalls stirred vp to duties of pietie and charitie which of themselues are but selfe louing lumpes of sinne vnwilling vnapt dull and blockish to learne or practise any workes eyther of