suffer their shippe sometimes to seeke a new master and thâ—â—â—â— the escape of their liues a precious merchandize as the Mariners did in Pauls voyage Verse 7. A time to rent and a time to sow a time to keepe silence and a time to speake SIxtly there is an opportunity to rent old garments when they are worne to be put to other vses If they be rent before they be worne that is vnprofitable if they be worne too long that is in-decent and occasioneth contempt and I know not what euill conceit of a man in the mindes of men as the sonne of Sirach saith The apparell countenance and gesture declare what a man is Contrarily there is a time to sow garments both for necessity and comelinesse But the superfluity of sowing bringeth pouerty and discouereth shame For God blesseth his owne ordinances and prospereth his owne opportunities But there is no time ordained of God in his will and ordinance for the inuenting and bringing in of strange fashions That is an opportunity taken by the permission of God from the Diuell Furthermore though there is necessary and continual vse of speech yet it is limited and confined to fit opportunity else is it foolish babling displeasing and harsh to the eares of God and man Therefore saith Solomon Prou. 25. 11. A word fitly spoken is like apples of gold in pictures of siluer id est most acceptable profitable comfortable amiable beautifull Also Chap. 15. 23. Ioy commeth to a man by the answer of his mouth and how good is a word in due season Hee that obserueth not opportunity of speech doth oft times depriue himselfe of many good things and inwrappeth himselfe in many miseries also Further Solomon saith Prou. 16. 1. The preparations of the heart in man and the answer of the tongue is from the Lord Contrarily there is a time to keepe silence To be silent in season is as great a vertue as to speake in due time For he that is defectiue in the one is so in the other Wee most commonly offend in speaking namely in our owne causes but in speaking on Gods behalfe and our neighbours we are commonly mute enough yea possest with a dumbe spirit But of good speech and silence God giueth opportunity and season Our tongues are the keyes of God to open and shut the doores of our lippes and our hearts are or should be Gods treasury Therefore our Sauiour Christ saith A good man out of the treasure of his heart bringeth out good things And out of the abundance of the heart the mouth speaketh Dauid saith Psalme 116. 10. I beleeued therefore I spake Paul saith We speake wisedome among them that are perfect 1 Cor. 2. Dauid said Awake my glory meaning his tongue Christ was the word of the Father so must the beleeuer be the word of Christ Verse 8 A time to loue and a time to hate a time of warre and a time of peace SEauenthly there is a time to loue as there is a time to speake and this opportunity of loue is as commonly offered of God Loue or true friendship is the bond of humaine society By the bond of loue all the members of the body are knit together into one head It is the sinewes of the Church and common-wealth Where loue faileth all tendeth to dissolution God is all loue the Diuell hath knowledge and faith but hee hath no loue at all Therefore the vertue and power of opportunities in getting making keeping and vsing friends is excellent and necessary Contrarily there is a time to hate to know our enemies to confront and contend with them to beware and auoid them to encounter and flie away yea also to make good vse to our selues of the wrongs that are offered vs. For howsoeuer a man ordereth his life and behaueth himselfe in all things loue and hatred concord and discord good will and enuie shall sift and tosse all affaires For the vncleane spirit mingleth himselfe in all things to make confusion and to bring destruction Therefore saith Solomon Prou. 28. 4. They that forsake the Law praise the wicked but they that keepe the Law contend with them The wicked are whelpes of the same littour therefore are they affectioned one towards another and praise one another Rom. 1. 31. Nam 16. 41. They grace sinne in others to couer their owne blemishes and to preuent reproach and controulement of their euill dealings and behauiour but the man of conscience that feareth God will discountenance discourage and dispraise them resist and oppose them and striue for the truth vnto death Hence it is that Dauid saith I hate them that hate thee and earnestly contend with them that rise vp against thee Ob. Christ saith Math. 5. 39. Resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also Ans Resistance is either a lawfull and harmelesse auoiding of euill or else a retaliation or rendering of like for like wrong for wrong reuenge for reuenge and that is forbidden Leuit. 19. 17. 18. Yea wee ought so to be possest with the spirit of patience bounty and goodnesse as to suffer a new wrong rather then to reuenge an old through hatred and ill will To this purpose Paul saith Rom. 12. 17. Recompence to no man euill for euill which is to be ouercome of euill verse 21. but ouercome euill with goodnesse darkenesse with light corruption with grace if it be possible haue peace with all men How is that Auenge not verse 19. but if thine enemy hunger giue him meate and if he thirst giue him drinke so shalt thou heape coales of fire vpon his head to wit either winne him with thy benefits or his owne conscience shall witnesse against him that the fire of Gods wrath hangeth ouer his head who will not suffer wickednesse to goe vnpunished Which terrour of his conscience thou must not desire nor reioyce at in way of reuenge or for ease of thine owne stomacke least God turne his wrath from him vnto thee but rather pitty him yet so as God might haue the glory Therefore by turning of the cheeke is not meant that a man should make himselfe a prey to contentious men malapert and violent persons and a voluntary obiect of their cruell contempt but to be of such moderation and equity as to pacifie and winne them with sufferance goodnesse kindnesse or what good meanes sanctified reason can deuise not to be incensed with hatred to oppose and wracke them and so be ouercome of Sathan by these his instruments both to bring the Gospell into slander hatred to fall into the same condemnation with them Wherefore we are to pray for the conuersion of them and Gods protection of vs not to contend with them in their kind that by the vertues of the spirit appearing forth in vs the corruption of nature malice of Satan in them may be by their owne consciences condemned But all this infringeth not the law of nature which is
to kill rather then to be killed without the lawfull course of ciuill iustice nor yet disanulleth the politike law which God hath ordained to protect the iust to bridle the violent and to reforme the vitious and iniurious Let vs take heed how we cauill and sophisticate the simplicity of the Scriptures All this is explained verse 44. Loue your enemies Your enemies not Gods enemies which we are to hate yet to take heede of rash iudgement For though the cause or fact be hatefull yet that argueth not simply hatred of the person Wherefore loue them that is desire their conuersion not their confusion for we know not whether they be in Gods election but charity hopeth the best Whom God hath cast off and who haue cast off God we must cast off lest wee be partakers with Gods enemies therefore we must not bid an obstinate heretike God-speed Neither would the disciples haue eaten bread with Iudas if they had knowne his plot of treachery but Christ reuealed him not And Paul saith haue no fellowship with the vnfruitfull workes of darkenes If a man can haue no fellowship with their workes neither with their persons specially such persons as on the one side make a mocke of all good edification and on the other side are strong corrupters For what could Satan incarnate and in subiection to the ciuill power doe more To conclude We must doe good to our enemies willingly resist their euils peaceably make the cause Gods not our owne contend with them lawfully liue among them warily commit the vengeance to God cast no stumbling blocks before them but rather offer meanes and further their conuersion that they may glorifie God in the day of visitation that is when it shal please God to open their eyes to see and discerne the truth To conclude Loue and hatred in priuate persons warres and peace in publike states haue alwayes beene and must be to the end For throughout all nature there is an opposition of one thing to another as well discord as concord tares as wheat because God will be glorified as well by iudgement as by mercy For in both he delighteth Ier. 9. 24. All these things and times are out of our power and fall out by the determinate counsell of God As we receiue all temporall benefits from the hand of God not what not how much not by what meanes we list so likewise we take opportunities for all things from his hand also For he is all hand holding and giuing all things what to whom how when hee will Iam. 4. 13. 14. 15. We purpose but know not what shall be wherefore we must say if the Lord will Prou. 27. 1. And Ieremy saith O Lord the way of man is not in himselfe Verse 9. What hath he that worketh in that wherein hee laboureth A Conclusion of the principall argument that a man hath no profit of all his labours Chap. 1. 3. The Proposition or Maior is Chap. 3. 1. The Reason is framed thus If there be a time to euery thing and to euery purpose vnder the Sunne then a man hath no profit of all his labours seeing that all things depend on the instability of times But the Antecedent or former part of the reason is true as I haue already proued by many examples of things naturall necessary voluntary Therefore the consequent or latter part is true also namely he that studyeth endeauoureth worketh hath no profit in all his labours For the beginning proceeding finishing euent depend all on vncertainties And euen in that he knoweth not what shall become of his labours who shall haue the benefit whether a wise-man or a foole his friend or his foe doth as much afflict the minde as to be crost in the beginning and proceeding of his workes by infortunate casualties what greater vanity and griefe is there then for a man vpon the reueiw of his labours to say Opera impensa perijt All is lost Verse 10. I haue seene the trauell which God hath ginen to the sonnes of men to be exercised in it A Commoration amplifying this conclusion to verse 16. In this verse he setteth downe the cause of this vanitie of mans labour and that is the iudgement of God vpon his pride For thus hath God alwayes auenged the ambition and curiosity of mans heart that he should intangle himselfe in infinite businesses perplexe his minde with endlesse cares spend all his dayes in troubles griefe anger sorrow sicknesse and till the day of death to be forgetfull of death and vnmindfull of the euent of his toyle But that hoped contentation of mind which he dreameth of shall he neuer obtaine and if he doe obtaine it it shall haue matter still of greater misery in it The Israelites murmuring for flesh in the Wildernesse had their desires to the full but the fulnesse of their desire was their destruction Num. 11. 32. 33. And our Sauiour saith Matth. 6. Verely they haue their reward So that this supposed contentation of allso earnestly laboured for is in the possession thereof but the earnest-penny of euerlasting misery What profit then hath he that worketh in that wherein hee laboureth How much better were it to submit himselfe to the prouidence of God and suffer himselfe to be gouerned by his lawes This verse is an exposition of the 13. verse of the first Chapter Verse 11. He hath made euery thing beautifull in his time also he hath set the world in their heart so that none can findâ— out the worke that God maketh from the beginning to the end THe vnprofitable vanity of mans labour is illustrated by an Antithesis or contrariety of the most wise worke of Gods prouidence God by the worke of his power and wisedome hath made and set all things in comely order and by the word of his prouidence he gouerneth and administreth all things hauing prefined aforehand a conuenient and beautifull opportunity for euery thing But whereas the imaginations of mans heart are onely euill his pride is such that he would be a god and equall with God Gen. 3. 5. 6. and that by working out an heauen a felicitie and a glory in the world to himselfe therefore hath God laid a iudgement vpon his impatience ambition curiosity namely a presumptuous and foolish dotage to imagine that he is able to comprehend the whole course of times past and to come and thereafter to plot his endeuours to attaine a possibilitie of his own proiects to auoyd all opposite accidents and to remoue all crosse occurrences yet is hee so farre from the knowledge of that most wise iust conuenient and secret administration or aeconomie of God that he cannot rightly conceiue of one worke of Gods prouidence how it is begun how it proceedeth how it is finished by what meanes turnings and returnings it is effected Yea the wayes of God are past finding out Yet this is the madnesse of those whom we call vnderstanding wise prudent and politicke men to frame a world in
of men so much differing as light from darkenesse heauen from hell there should be made no difference in the dispensation of worldly things as though there were neither wisdome nor iustice in the world but plaine chance and blinde fortune seruing all alike Yea also the heart of the sonnes of men is full of euill c. A continuation of the comparison figured by a Climax or gradation As it is a most vaine and grieuous thing that the same euent should be to all men so doth this aggrauate their miserie that the hearts of men all the time of their life are full of griefe sorrow wrath enuy angu sh â—eare despaire euen a lumpe of miseries vexing and tormenting the whole body and breaking forth into incurable madnesses and follies to the disquieting and vexing one of another and then after all to be buried and roâ—te in the earth and to consume iâ—tâ— slime and dust as though they neuer were or had any being in the world This is a thing most vaine and grieuous to bee thought that of a vaine life there should be a more vaine end yea that life and death should be nothing but a crackling nothing sodainely vanishing Vers 4. For to him that is ioyned to all the liuing there is hope for a liuing Dogge is better then a dead Lion A Reason why that death augmenteth this grieuous vanitie For to him that is ioyned to all the liuing c. The Hebrew is Ki mi a sher jebuchar quia vter sit qui eligatur First because whether of them he be that is chosen that is to say whether the iust or the vniust he that maketh conscience of his wayes or he that liueth in his lusts be approued of thee whose wayes and maner of life thou best likest and most followest when he is dead there is an end of all and vse of all both good and euill But to him that is yet remayning amongst the liuing there is euer still some pleasing hope and delightfull expectation of better things to the contentation of a mans minde As he hath a present fruition of good things so hath hee still an hope of more and if of euill things as crosses and troubles dabit Deus his quoque finem they shall haue an end and the remembrance of euills past shall affect the minde in time to come I know not with what delight The remembrance and relation of things past euen of troubles and dangers delight the aged as a desire of hearing seeing and looking into the world tickleth the young that are vnexperienced For the world promiseth to the young man great matters it putteth them in great and proude hopes but it performeth I know not what â—t beateth him home that will needes rauen and range He therefore that hath euaded out of many dangers and euills is better then he that knoweth not the difference Therefore to the liuing there is still a feeding hope of a better condition in this inexhaust treasure-house of the variable world replenished with innumerable blessings and benefits of all sorts For a liuing Dogge is better than a dead Lion The former speach is figured heere by a prouerbiall sentence He that is but poore and of meane estate is better then the man of authoritie strength wealth and honour that is dead who hath lost the societie of the liuing the good things and pleasures of this life whatsoeuer they be or howsoeuer mixed and is cut off from all hopes and ioyfull complacence in the fruition of things desired Verse 5. For the liuing know that they shall die but the dead know not any thing neither haue they any more a reward for the memorie of them is forgotten A Reason why that the poore man liuing is better then the corpse of the noble For the liuing know that they shall die They know that they cannot alwayes liue here but while they liue they enioy the blessings of God here which all men do desire and in hope and possibilitie the poore man yet liuing enioyeth all things For God sheweth forth many examples of exalting and humbling that the meanest may hope and the greatest may feare For they rise and fall by him not by themselues The carelesse oft times attaineth to great wealth and the wrestling niggard commeth to pouertie but neither of them can describe how Likewise the remembrance of death doth put them in mind of their end and their account to refraine from euill and to prepare themselues to die in ioy and comfort by purging their hearts and consciences more and more through daily renouation of faith and repentance For which cause a man at the point of death desireth to liue but one houre longer thinking himselfe for that better then him that is dead alreadie the lifting vp of his heart and hands once more giueth great contentment to him and if after that he is dead in the iudgement of his friends he reuiue againe but to looke vp on them and to speake two or three words it giueth them wonderfull satisfaction But the dead is depriued of all There is no knowledge of any thing in the graue no more hope no repentance Neither haue they any more a reward They can adde nothing further to themselues in any respect neither can any good thing more be hoped for being cut off from all possibilities Againe as the time of labour is here so is the meanes of reward here as he here worketh so shall his reward be increased as he soweth so shall he reape in this world and in the world to come For the memorie of them is forgotten Whatsoeuer they haue said and done here though they haue striuen to draw all eyes and eares after them alone yet now is there not any thought of them but they are as though they had neuer bene borne into the world in respect of the liuing Both their future hopes and their glorie past is vanished away as smoake in the aire as the bodie into dust and dust into the winde which disperseth it all ouer the earth and the waters Verse 6. Also their loue and their hatred and their enuie is nâ—w perished neither haue they any more a portion for euer in any thing that is vnder the Sunne AN amplification by an enumeration of some particulars Also their loue and their hatred c. These words are to be taken actiuely whether in the good or euill sence thus Their loues kindnesses liberalities one towards another their feastings and reioycings one with another c. for which they were praised and extolled of men here is perished Their hatred opposition contention reuenge their glorie in ouerthrowing and vanquishing their aduersaries which also is a blessing promised to the godly though the godly glorie not herein carnally as the wicked do but as the wicked are enemies first to the Lord and to them for the Lord. In this sence the Saints in heauen reioyce at the vengeance of the wicked which persecute he Church and waite for the
desolation shame and perpetuall ignominy All shall be in the end but the crackling of thornes vnder a pot For they do hatch Cockatrice egges and weaue the Spiders web Esay 59. 5. They are crafty fooles hindering what good they can and doing euil hurting many and killing themselues There is nothing in them but self-selfe-loue pride hatred and mocking of them that are good The good wisedome of God in his children which is humble and louing they despise and deride exalting and preferring their owne serpentine suttlety For they are of the Diuell seeking their owne wils lusts and glory not Gods nor any mans good CHAPTER X. Verse 1. Dead slies cause the oyntment of the Apothecarie to send foorth a stinking sauour so doth alittle follie him that is in reputation for wisedome and honour THis Chapter hath two parts First an exhortation to perseuerance in wisdome verses 1. 2. 3. Secondly a remedy against vanities in ciuill gouernement by the direction of wisedome from verse 4. to the end The Exhortation is inforced by an argument drawne ab incommodo from the hurt and inconuenience that shall follow vpon inconstancie negligence or leuitie A little folly staineth or disgraceth him that is in reputation for wisedome It is illustrated by a similitude of dead flies infecting the Apothecaries ointment As an oyntment made by th' art of the Apothecary is esteemd most precious desired of euery one yet is it corrupted with a few dead flies and contrarily casteth foorth a stinking sauour that offendeth the sence euen so a man that hath beene highly esteemed for his wisedome doth by a little errour yet indiscreetly committed lose his former grace and reputation A blacke spot in a white sheete is seene of euery one that can hardly discerne other colours and secret enuy that is put to silence by the common fame and grace yea and carried backe with the sway of the multitude as the Shippe is with the Tide breaketh foorth as waters when a small gap or breach is opened And this is also vanity God is only good only wise and will be knowne to be so If Salomon had not beene tempted to folly by his heathenish wiues nor Iosiah giuen the battell to Pharao without asking counsell of the Lord yet after-times shal bewray the ignorance and vanitie of man seeing that that which seemeth to be both wisely and well done for the present to mans reason hath a diuers and contrary euent for want of wise prouidence Therefore is God onely wise onely good Man must not therefore be discouraged but more carefully imitate him and learne as children do of their parents and as wisedome hath taught vs Mat. 5. 48. Be you perfect sv your heauenly father is perfect Verse 2. A wise mans heart is at his right hand but a fooles heart at his left THis verse setteth downe the meanes whereby to preuent and auoide the blemish of folly and to maintaine still the honourable reputation of wisedome The meanes is double or hath two members First the wise man is led and guided by vnderstanding according to the fundamentall truth or the right ground of things Secondly if he erre he soone perceiueth it and quickly recalleth and recouereth himselfe This is illustrated by the contrary and both contraries by a similitude of the right hand and the left A wise mans heart is at his right hand The right hand is more strong agile and operatiue then the left therefore the artificer handleth his toole and worketh with it and so proceedeth well and bringeth his worke to perfection but if he giue but one stroke with the left hand he marreth his work for the left hand is but an helper or seruant attending on and gouerned by the right Therefore the eye and minde of the worker is euer at his right hand so likewise sound reason or good vnderstanding is a mans right hand and his affections are his left The wise man is alwayes inclinable to good reason his eye mind heart is altogether fixed on the ground of the truth and thereafter he worketh and proceedeth and his affections are but attendants and seruants to his wisedome which he hath at command but if hee yeeld or giue place but once to them Pâ—ssima suggerunt they are brutall he marreth all the splendour or grace of his worke euen that one stroke shall be a great blemish and eye-sore Let not him also that can fundamentally and methodically carry his worke with him intermingle a foolish opinion or perswasion of another lest it be as brimstone cast into the lake or vessell of the Alchymist among gold whereby his worke is marred Moreouer a man is the right hand woman is the left For she was created for an helper an vpholder of the family not an actor yet is some man left handed the prudent man oft times giuing place to a woman is as gold mingled with brimstone or as one that holdeth his worke in the right hand and worketh with the left Adam Solomon Samson may be examples hereof and if Iob had regarded his wiues counsell all his innocencie had bene vtterly corrupted and his vprightnesse peruerted but the heart of a wise man is at his right hand The other member of the meanes is vnderstood by anantapodosis or ellipsis and is gathered by the opposite vers 3. This is illustrated by the contrary practise of the foole The heart of a foole is at his left hand The foole is carried with his affections he is alwayes in clinable to folly a wicked and a vaine thing soundeth best in his eares wisedome cannot enter into his head wholesome instruction he abhorreth For he hath an euill heart vnpurged vnhallowed and therefore is he euer inclined to the worse part His grounds are broken and confused disturbed and ruled by his lusts so are his proceedings disorderly and bring forth vanitie Verse 3. Yea also when he that is a foole walketh by the way his wisedome faileth him and he saith to euery one that he is a foole THe second member of contrary folly seruing to illustrate the practise of wisedome or second member of the meanes whereby the reputation of a wise man is preserued from blemish Yea also when he that is a foole c. When a wicked man is entred into the way that his filthy lusts haue drawne him into then his heart faileth him he considereth not whence he is swarued nor whither he tendeth but being proud and wilfull he will neither reclaime himselfe nor be reclaimed by another but saith to euery one that he is a foole he declareth his folly and maintaineth his folly He hath no delight in vnderstanding but that his heart may discouer it selfe Prou. 18 2. seeking out reasons and excuses for his folly and giuing foolish answers to euery thing that is obiected against his folly and also strengthening himselfe with the opinions and testimonies of such like as himselfe is Whereas contrarily the wise man presently acknowledgeth concealeth and speedily salueth his error
worship or seruice Pride couetousnesse gluttonie and venery make them like oxen horses and swine spirituall sluggards drunkards and bedlums yea as vnprofitable drones and vermine such as are for wast destruction and euill These drossie ones are moued rouzed awaked and prouoked to some good duties by thâ— pricking sharpe or smart words of the wise chasing and rubbing these dead sleepers in sinne and mollifying yea scarifying their rough crusted barked consciences that cannot bleede stirring vp the idle worme to her worke with the tarte vinegar of Gods iudgements and plagues denounced against them in the Lawe This is the effect and vse of words spoken by the wise inspired of God But contrarily such as speake of themselues making merchandise of the word are flatterers and claw-backes sowing pillowes vnder the elbowes of sleepers to make them sleepe out their eyes and to make fooles runne starke madde They winke at proude carnalls but doe not mortifie them that they might deuote themselues to good workes yea they doe rather glorifie them and admire their persons because of aduantage and so both fall downe into the same condemnation This hath beene alwayes the practise of false prophets false apostles and shepheards of olde and is now at this present And the proude couetous oppressing carnalls preferre and countenance such teachers they dignifie them and honour them to be flattered by them and partake with them in their sinnes But their madnesse shall in the end be manifested and the patient abiding of the meeke shall not alway be forgotten Paul saith Let him not be a yong Scholler c. But who is now so fit as a yong Scholler proude and talkatiue a fashionable foole ciuill ethnically ciuil and courtier like The finest Gentleman the best Minister But a fine Gentleman and a Romish reader will prooue all one in the end I feare yet is the Reader better then the proude Corinthian Preacher And as nayles fastened by the maisters of Assemblies Euen as nailes being driuen into pales doe fasten them to their â—a les so the godly and graue sentences of teachers which are the maisters of Assemblies or congregations gathered together to be instructed in the knowledge of God and their duties do pierce into their hearts to vnite them vnto God and one to another and to containe them for euer in that holy vnion of faith and communion of loue which is the true coporation of the Saints or inuisible Church Contrarily false teachers and schismatickes breake this vnion of faith and dissolue this bond of loue bringing in erroneous doctrines and opinions to corrupt the mindes and manners of men whereby they fall from the godly purity and plainnesse of the Gospell to contentions and proud ianglings but in the meane space liue according to their lusts yea without all sense of Religion and are to euery good worke reprobate yea enemies to the truth of that which outwardly in hypocrisie they professe as they do which stand vp at the Creed but fight against the Gospell which make a leg at the name of Iesus but hate his commandement of faith and loue which receiue the signe of the crosse but fight vnder the diuels banner against Christ and his kingdome This is the miserable condition of Papists Libertines Atheists Epicures whose hearts are not brawny but stony that neither goades nor nailes can pierce into them Woe be to them for they are full of enuy and hatred as Cain they are mockers as Ismael deuoted to their bellies as Esau They are as they that striue with the Priest Amos 5. 10. Woe be vnto them for they are false accusers of their brethren and stir vp hatred against their brethren that are better then they Woe be vnto them for they are dogs and wolues in sheepes cloathing thirsting for the bloud of the Saints they present themselues among the people of God as Satan did to cauill Iob 2. and take all occasions to disgrace the truth and to bring the feare of God into slander Wo be to those reuolting Pagans which oppose Princes lawes against the kingdome of Iesus Christ whereof they are the guard and protectors These as the first begotten of the diuell oppose the letter of the law against the intent equitie and conscience thereof saying that they are for law not for conscience Which are giuen from one Shepheard An amplification of those acceptable and vpright words of the wise by the efficient cause or author thereof namely God in Christ termed a Shepheard or chiefe Shepheard because he gathereth together and feedeth his people with the spirituall bread and waters of life as shepheards do their flockes Psal 23. 1. Ioh. 10. 11. Chap. 4. 14. and 6. 50. 51. Verse 12. And further by these my sonne be admonished of making many bookes there is no end and much studie is a wearinesse to the flesh A Regression to the admonition interrupted ver 9. 10. 11. This verse containeth first the admonition it selfe secondly the reasons The admonition is in the former words wherein are to be considered first the subiect of it namely the persons to whom it is directed euery faithfull Reader and therefore he speaketh to all vnder the name of one and that out of loue as a father to his child and that euery one might hearken to him as a louing and dutifnll childe to his father he calleth him his sonne Secondly the matter it selfe By these be admonished An exhortation is a prouocation or incitement to embrace and follow that which is good an admonition is an inducement of a cautelous consideration or practicke remembrance of that which is hurtfull and euill to auoide it It is enforced by destructiue arguments tending to deterre and auert the party admonished from an error to embrace and follow the contrary good Exhortation and admonition are of a thing already proued and granted bnt perswasion and disswasion are of a thing doubtfull and probable Be admonished by these arguments euidently euicting the vanity of worldly things and auoid the vnprofitable courses of worldly minded men who seeking for an happy state in the state of corruption and misery find nothing but rather lose the true felicity Contrarily lay hold on these precepts of wisedome charity and piety and rest thy selfe on God who shall without thy carking and thoughtfull caring administer all things needfull for thee and thine For thou cansâ— not adde one cubite to thy stature nor make one haire white or blacke but euery plans which God hath not planted shall bee rooted vp Let this therefore that hath beene said be sufficient to settle and stablish thine heart and minde in the right path that I haue shewed thee Rejoyee in that which God sendeth strife and vaine feares neyther make nor mend be content with thy state doe good alway to thy abilitie and there set vp thy rest If this will not yet satisfie then remember Lots wife Remember Diues Remember the couetous rich man Luke 12. Of making Bookes there is no end
A FAMILIAR EXPOSITION or Commentarie on Ecclesiastes VVherein the worlds vanity and the true felicitie are plainely deciphered BY THOMAS GRANGER Preacher of the Word at Butterwike in Eastholland Lincolne LONDON Printed by T. S. for Thomas Paulet dwelling in Iuie-Lane 1621. TO THE RIGHT Reuerend Father in God and my very Honourable good Lord GEORGE by Gods prouidence L. Bishop of Lincolne and high ALMONER to the Kings Most Excellent MAIESTIE continuall increase of all true HAPPINESSE Most Reuerend and my Honourable good Lord. IT is not more triuiall then true Nimia familiaritas parit contemptum Too much familiaritie breedeth contempt Plenty breedes loathing of what wee most desired and wearisomnesse in what we most delighted custome causeth facilitie and that againe produceth carelesnesse and neglect Necessitie searcheth and findeth out necessaries Art beautifieth but out of Art springeth idle curiositie that marreth all What integrity is there in any thing When the world was cleane purged by waters and the wicked swept all away yet there remained a secret Cham lurking in the righteous familie and in Lots house one that looked back to the rich plaine of Sodome The purest quintessenee extracted from the purest body by the pâ—ecisest subtiltie hath in it semen corruptionis an insensible beginning of corruption The Church being cleansed of her leprosie and restored to her antiquitie comely and beautifull groweth so curious on the one side and so Atheistically sacrilegious on the other side that who is a good man who a wise man sub iudice lisâ—est We are falling from comely sobriety to proud ouer-weening curiosity and phantasticall leuitie like those that thinke a thing neuer to be well till it be spoiled with too much fingering whitling and hammering Too much playing with the phantasie the disease of these times marreth a good vnderstanding For as a learned man saith it is mater erroris the mother of errour leading vs from naturall portraitures to anticks the like whereof for illustration sake is to be seene in our apparrell and putting on thereof and should be seene in our bodies if they were of aerious substance and changeable at our will Much preaching we haue and much hearing a peculiar blessing on this nation we are ripe of conceit and glib of tongue euery thing is easie nothing difficult and how many thinke themselues able to teach their teachers and gouerne their gouernours Surely if the Pulpit and place of authority were granted them we should haue so many new coyned Churches and polities that the diuine true and naturall portraiture of both should be lost and all of vs left in a maze and as creatures translated out of their proper element into another Much haue we in times past desired the sober and plaine preaching of the word for knowledge of the truth and right practise of duties towards God and one towards another but the ficklenesse of many is weary of both They cannot tell whom they would heare what they would heare what forme they would haue and as the sicklie man and want on childe would haue they know not what Many are so rauished with their owne anticks and conceit of their owne knowledge and all-sufficiency that it is enough for them to heare for varietie and comparison sake new instruments new voyces to looke the Preacher in the face but in the meane while like Cut-purses to haue their sacrilegious hands in his pocket and to salue the smarting sore with a dinner or a supper sawced with oyly words with deceitfull hollow courtesies which fill the eye and the phantasie bewitchingly but drie vp the bloud in the veines for wee are fooles but they are wise Their heart goeth after their pride after their couetousnesse Ezech. 33. 31. Plenty of the word hath bred loathing thereof and plenty of Preachers contempt of them Many haue heard and seene Christ enough yet finde neither profit â—or pleasure in him he hath neither forme nor beautie therefore vncleane spirit returne home againe foxe to thy kinde dogge to thy old vomit sowe to thy wallowing in the mire Heathenish deuotion is meere madnesse Popish deuotion is superstitious and foolish sober hearing and well doing is wearisome What remaineth but Epicurisme And what is that but to make an Idoll of the corruptible body the most rotten Idoll of all Surely neither Pagans nor Popish Churches and houses were euer so filled with Idols as they are now For the belly body or person is the Epicures Idoll as the Apostle saith Phil. 3. 19. And how this Bel and Iezabel the corruptible carke is should be more adored and deifyed than now it is I conceiue not neither can any Cooke or Tailor imagine for in deuising new follies they fall into the old vnawares Now what will be the ripenesse of this swinish wallowing in the lees of concupiscence but backsliding into Paganisme or rather a progresse into Atheisme when all good wisedome and vnderstanding is depraued through lust So that in the end we shall be worse Ignorants or rather worse miscreants then euer we were according to that principle in Philosophie Bonum optimum corruptum fit pessimum Considering the season beloued Father in God I was in doubt whether it were better to haue exercised my selfe in the Prophet Ieremie whose prophesies are well befitting this last end of the world drawing neere to the vniuersall iudgement as the particular nation of the Iewes did towards theirs for their wilfulnesse hard-heartednesse contempt of their Prophets carnality of their Priests confidence in their owne strength couetousnesse oppression c. But because I feared both meanes and health would faile me in so long a worke I vndertooke this which is of like nature and intent namely to withdraw men from the transitory world and the perishing lusts thereof euen from this loathsome Belly-Idolatry spirituall Mastupration Selfe-harlotry to the feare of God and obedience to his commandements considering the proud presumption want on securitie the ciuill filthinesse modest leuity courteous Chuch-robberies and the fruitlesse iâ—ngling professions of many whose pratling and hearing is endlesse but good workes in humility and loue to which God hath elected and redeemed vs are farre from them Ephesians 1. 4. Titus 2. 14. which caused wise aged experienced Solomon to say Eccles 12. 12. Be admonished by these my Sonne for of making bookes there is no end and much reading is a wearinesse to the flesh But he that is not a forgetfull hearer but a doer of the worke this man shall be blessed in his deede Iam. 1. 25. For this is totum hominis the whole duty of man Ecces 12. 13. Surely if blessednesse be to be found in the deede then in much writing reading speaking hearing there must needes be wearinesse if not to the body yet to the conscience which in these outward exercises onely can neuer finde true comfort or assurance of Gods loue Now I haue made choice of your Lordship to whom I might Dedicate this worke and that for sundry causes First
a man looke into the spirits of men in their dealings and dissemblings hee shall not onely see a forrest of beasts and serpents but an hell of wickednesse and miseries All is self-selfe-loue and hatred hence commeth such feare and snatching For otherwise men would not so much care in whose possession the goods of the world were seeing the reasonable wise liberall louing and right dispensation thereof according to the law of nature and of Christ Thus it was for a little while Acts 4. 34. 35. but that festiuall day lasted not long nay rather it lasteth still among the faithfull to the worlds end But that is another argument Here wee speake of the condition of the darke and euill world and the imaginarie deceitfull good thereof without Christ To conclude Hee that looketh on the frailty of man and all the creatures with him the interchangeable course of all things and states and considereth the depth of causes and reason of things shall be forced to seeke for felicitie durable rest or happy contentment somewhere else than in the confused disordered transitory World For all is vanitie nothing to none end like the actions of a foole and talke of a man in his dreame This secret God reuealeth to his secret ones As for the men of the world they will be wise great glorious and doe great matters they heare they see they listen they study and striue imagining that by a further and deeper reach they shall finde good For they are wilde asses colts As the Spartanes indigitating or deifying Alexander at his command contrary to their owne liking wrote Because Alexander will be a god let him be a god So I write Because these will be wise will be great will be glorious will be what they will be then let them be so But Alexander dyed like a man in the flower of his age euen so there is more hope of a foole than of one of these wise mad ones To conclude As the soule of man working especially by the organs of eye and eare cannot finde perfect contentation in things and times absent neither euer shall it doe in time to come for all things past and to come are the same in their kindes as the seasons of the yeere are the same for euer So that there is no possibility that the soule should be satisfied and filled with good in worldly things through the ministery of the chiefest senses but rather with irkesomnesse wearinesse and loathsomnesse Verse 9. The thing that hath beene it is that which shall be and that which is done is that which shall be done and there is no new thing vnder the Sunne AN amplification of the Argument or former Induction figured by a Prolepsis or preuention of an Obiection secretly framed in the foolish heart which is a wild roauing groundlesse imagination or euill suggestion of a possibilitie to obtaine a durable felicitie or happy rest in a full firme and solid state It is mans ignorance and presumption to striue for that which neuer any yet had and to doe that which neuer was done before Hee is all for nouelties and wonders To be the onely one is euery mans desire and to this point doe all his soaring thoughts aspire Euery man will needs try his wit and strength in finding out the means to this worldly blisse that none euer yet felt himselfe entirely to enioy Such courses hee deuiseth to take so farre to trauaile such curious inuentions to finde out as neuer yet any did Euery man in his kinde and wayes striueth as it were to finde out the stone that shall turne iron into gold till all his wit and siluer be spent and at the last hee bringeth forth winde It was but the crackling of thornes vnder a pot Parturiunt montes exit ridiculus Mus. With these mountanous imaginations and windie thoughts Solomon here meeteth The thing that hath beene is that which shall be c. Both the things that haue beene and the deedes that haue beene done are euen the same that now are and are done and so shall be hereafter And there is no new thing vnder the Sunne An amplification by the contrary denyed to take away doubting and to inculcate the certaine truth thereof Vnder the Sunne That is worldly or humaine things or deeds There is a circular reuolution of all things counsels deeds euents as well as of the spheres of heauen windes and riuers There is a rising falling ascending descending appearance disparence of all things Let the profoundest speculatist or curious practitioner turne the edge of his wit which way he will to finde out some new thing the like whereof was neuer yet knowne nor heard yet sure it is the same things haue beene and the same deedes were done of old and they are nothing but the circular reuolutions of the former The heart of man is the same that it hath beene of old and produceth such effects good or euill it cannot alter it owne kinde but is wheeled about in it owne sphere Some haue sought for a felicity in the studies of Wisdome some in riches and sensuall pleasures some in Honour pompe and magnificence but no man euer yet found contentment in his present estate without mixture of griefe griefe accompanying it or sorrow following him hard at heeles Many haue thought and thinke others happy but none euer yet found himselfe happy Suos quisque patimur manes If none euer yet reaped profit of his endeauours and labours neither then shall euer any doe it now or hereafter Euery man complayneth of the present state of the world and saith it was neuer so bad but it is not worse nor yet better then it hath beene neither shall it be otherwise The same complaints and discontent hath beene and shall be in all generations If a man liue neuer so long hee shall neither see nor heare other things then heretofore haue beene neither is it in his power to alter or mend any thing for the world is nothing but an alteration of alterations in it selfe A man hath no more command of it than the Sea men hath of the windes Some violent and hautie spirits haue striuen forcibly for the full fruition of an earthly happinesse but hauing obtained their desires that seemed so beautifull a farre off they found themselues no whit the better but rather worse yea nearest to miserie whereof they thought to rid themselues for euer Therefore it is better to sit still than to rise and fall to liue in obscuritie than to be a publique spectacle of follie as the most subtile and violent workers of old haue beene and so shall they be still Euery man hath great hopes as of old neither can he be disswaded from this vanity till old age bring him to see by long experience this reuolution of all things and then beginnes he to dispaire and to be weary He is full of teastinesse anger and impatience when he seeth nothing but vanitie follie and madnesse in men It may be
to see what shall be after him A Conclusion of the right consideration regard and vse of worldly things inferred as before ver 12. And Chap. 2. 24. Seeing that there is nothing but vanity and miserie I perceiued that it was but vanity and folly to seeke for any happinesse in any worldly state And that it was the point of true and solide wisdome for a man to reioyce his heart in the honest getting comfortable vsing and prudent disposing of things put into his hand by the prouidence of God while it is his euen in his hands For this is a mans portion yea all the good that can be found in them and by them For who can bring a man to see what shall be after him Chap. 2. 18. 19. The knowledge of after-times belongeth to God onely and when we are gone then is all out of our hands and none of ours but left to Gods disposing which how God vseth and bestoweth or what good is done therewith is no thankes no reward to vs. Therefore it is but folly for a man to depriue himselfe of the benefit of his workes and to disquiet his heart and minde in vaine with prouiding and plotting for after-times namely for his posterity whereof hee hath no certainty What greater folly is there then for a man to torment his body vexe his spirit torture his conscience lose his soule for those that come after him which either shall be wrested from their goods or die presently after him or wastfully spend them working out their damnation in the prodigall spending as he did in the couetous getting But if they doe enioy them and doe good with them yet is that nothing to him that is now in torment For it is not by vertue of the goods gotten and left by him but of Gods grace and that doth good as well without those goods as with them For it is not how much we doe but how well not what but what God accepteth For all is his owne wee can doe nothing for him nor giue any thing to him CHAPTER IIII. Verse 1. So I returned and considered all the oppressions that are done vnder the Sunne and behold the teares of such as were oppressed and they had no Comforter and on the side of their oppressours there was power but they had no Comforter A Second example of corruption in ciuill state is of the oppressed This is the second example of vanities obserued in outward things such things as outwardly come to a man These words haue dependance on verse 16. chap. 3. There he shewed how vanity was increased by corruption in place of Iudgement and Iustice here hee sheweth how vanity is increased by manifold oppressions euery where whereby almost euery man of wit and wealth oppresseth treadeth on insnareth and vexeth the inferiour and weaker after the manner of beasts And behold A graphicall or liuely description of oppressions in all ages and among all sorts of men continuall and common They are described First by the greatnesse thereof They are such as caused not onely griefe and complaining but also teares Secondly they are amplyfied by their want of remedy the incompassionatenesse of people which is the sinne of Sodome They had no Comforter There was none to deliuer them none to take their parts none to counsell them but euery one rather treading on him that falleth after the manner of brute beasts Thirdly by the persons oppressing which were men of authority and power that had the law in their owne hands Fourthly by the incompassionatenes of other great men which were mercilesse cruell and hard-hearted aboue the common sort of rude people as Ierem. 5. 26. 27. 28. complaineth Which persons though they were able to remedy wrongs yet they rather approued the same as Herod did Pilates and Pilate in some sort did the Priests and Pharises So farre were they from affording any comfort to the distressed The whole verse laboureth of a gradation Verse 2. Wherefore I praised the dead which are already dead more then the liuing which are yet aliue Verse 3. Yea better is be then both they which hath not yet been who hath not seene the euill worke that is done vnder the Sun AN amplification He amplifieth these grieuous euils both of the oppressours and the oppressed by a comparison from the Lesse to the Greater They that are dead hauing left their wiues and children lands and goods behind them which is a great cause of mourning and teares as contrarily life is ioy are notwithstanding more happy then these that are liuing and inioy the priuiledges of life This comparison is figured by a Râ—uâ—cation whereby he recalleth backe the former comparison as not sufficient to illustrate the vanities and miseries of life and bringeth in another more fit to expresse the greatnesse thereof Yea rather the condition of him that is not yet borne is better then they both because he hath not felt nor seene the calamities of the world Better it is not to be at all then to be in misery What profit then hath a man of all the labour that he taketh vnder the Sunne Mundus est inuolucrum â—iue Chaos miseriarum Verse 4. Againe I considered all trauell and euery right worke that for this a man is enuyed of his neighbour this is also vanity and vexation of spirit A Third example of vanities outwardly incident to man is enuy not actiue but passiue By enuy also is vanity greatly increased I considered all the honest and moderate labour of him that rightly earned his liuing without couetousnesse and wrong who depriued not his soule of comfort by hoarding them vp but reioyced in the work of his hands and extended the fruits of his labours to others also But euen this man was enuyed of his neighbour because he was good and did good Yea euen they that were pertakers of the benefit of his labours with him reioyced at his fall Wherefore did Cain hate his brother euen because his brothers deeds were good and his owne euill Wherefore should Labans house enuy Iacob through whose faithfulnes all things prospered well with them yet so it was and is Wherfore doth the righteous man make himselfe a prey Isa 59. 15. Because he speaketh the truth and departeth from euill Why did the sonnes of Iacob enuy their brother Ioseph because their father loued him What occasioned Ismael to mocke Isaac Gen. 21. 9. Euen because God had blessed him And Amos saith Chap. 5. 10. Hee that rebuketh in the gate is hated and he is abhorred that speaketh vprightly Why was our Sauiour Christ hated persecuted crucified because he was true holy righteous the holy one and the iust Because hee was good and his goodnesse extended wholly to others For in the world he had no prerogatiues of the world all was theirs and their childrens he tooke nothing but gaue himselfe for them he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of loue and fauour to man whatsoeuer he was it was for mans
man in an vnknowne desart If a man cannot define any thing because the formes of things are vnknowne if he know not the creatures themselues ab imo ad summum neither shall he know the wisedome of God in the vse of them The world is Gods engine by which he worketh he that cannot know the engine cannot know the worke that may be done with it The wisedome of God in the making and vsing of this engine is infinite constant certaine and vnchangeable not to be comprehended of that which is finite imperfect and changeable Therefore there is nothing better then to reioyce in that which God giueth with contentment in the feare of God This hath hee giuen vs the rest hath he reserued to himselfe It is enough for the seruant to doe his masters will to vnderstand what hee reuealeth to him and commandeth not to inquire into his secrets and demaund reasons For then shall hee be no longer a seruaut but his masters fellow and equall But God will haue no equals nor fellowes neither can he CHAPTER IX Verse 1. For all this I considered in my heart euen to declare all this that the righteous and the wise and their workes are in the hand of God no man knoweth either loue or hatred by all that is about him THis Chapter is an explication of the vanity aforesaid verse 14. chap. 8. increased by the instabilitie and variablenesse of diuine administration or aeconomie as it seemeth to carnall reason or outward appearance And also of the consequence of the right consideration and vse of worldly things verse 15. The maine substance and scope is that the diuine gouernement both in ciuill and naturall policie both of man and all things with man is secret and vnknowne to man that there seemeth to be nothing in the world but at axie and anomie disorder and confusion which plainely euinceth that no man can by any endeauour or wisedome worke or finde out any good to himselfe by or in them Which thing some men vainely labour to doe Others againe vpon this consideration take occasion to be dissolute and Epicurish beasts But the maine intent of the holy Ghost is to teach men to quiet their hearts in contentment with their lot and to seeke for the chiefe good elsewhere euen in feare and obedience chap. 12. 13. Of which good euery state and condition of life is partaker else could it not be the chiefe good because all worldly things are but subseruant to this good God hauing turned the curse into a blessing to them that beleeue and is therefore subseruant to this good also So that the poorest may enioy it as well as the richest and the greatest Monarch in the world This explication is made by an induction of particular examples in this chapter The first is of the euent of all persons to the verse 7. The second is of the euent of the deedes and endeauours of men verse 7. 8. 9. 10. The third is of the euent of counsell and wisedome verse 13. to the end For all this I considered in my heart euen to declare all this This is the first example of induction For is here a note of a conclusion q. d. Whereas I said before that to some iust men it happened according to the deedes of the wicked and contrarily which is confusion disorder and vanitie And that therefore it is the best thing for a man to eate drinke and to be merry which thing onely is certaine to him because no man can finde out the worke that is done vnder the Sunne as I my selfe and many others also haue found by much study and experience therefore euen for this cause haue I let that curious and vaine search alone and considered another thing in mine heart to which euen by common obseruation daily before mine eyes I was inforced namely to vnderstand all this perfectly and manifestly to declare all this as followeth that the righteous and the wise and their workes and whatsoeuer befalleth them as also contrarily the wicked the foolish and their wicked follies c. Which words are vnderstood by anantapodosis or ellipsis are in the hand of God set apart from the power disposition and will of man and gouerned by a secret way vnknowne to man and by mans wisedome vnsearcheable No man knoweth loue or hatred of all that is before them Henee it is that no man is able to determine of Gods loue or hatred by any thing subiect to man whether good or euill things perfections or defects whether naturall gifts of mind and body or outward possessions or any thing that occurreth to the senses and minde of the naturall man Therefore it must needes be a vaine labour and fruitlesse studie to seeke for any profit contentation or happinesse in any thing by the endeauour of mans wisedome here vnder the Sunne Yet is euery man of the earth thus vaine neither can he be otherwise Verse 2. All things come alike to all there is one euent to the righteous and to the wicked to the good and to the cleane and to the vncleane to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath A Confirmation For all things come alike to all that is to say wit and simplicity beauty deformity health and sicknesse soundnesse and diseases wealth and pouerty strength and weaknesse abundance and want long life and vntimely death ioy and sorrow honour and ignominie finally all kindes of prosperities and aduersities happinesses and miseries in this World happen to all as well to the iust as to the wicked and contrarily All men are subiect to the same things both the good and the cleane and the filthy that is polluted with all kindes of vices hee that sacrificeth a Synecdoche of the speciall hee that worshippeth God and diligently exerciseth himselfe in all Christian duties and he that is a contemner of Religion a scorner of deuotion a mocker of the godly and their liues there is the same condition of life and fruition of earthly things both to the good man and to the sinner to him that sweareth without reuerence of God and maketh no conscience of periury as to him that dreadeth to vse lightly the name of God in his mouth much more for to sweare falsly but maketh conscience both of his deedes and words Verse 3. This is an euill among all things that are done vnder the Sunne that there is one event vnto all yea also the heart of the sonnes of men is full of euill and madnesse is in their heart while they liue and after that they go to the dead AN amplification of the former vanitie by a comparison of all other euills or vanities figured by an Exclamation or Indignation This is of all vanities the chiefest and most grieuous to mans reason yet not to be thought on with patience that it should be done to the wicked as to the good that
which thou takest vnder the Sunne A Third particular is of wedlocke or house-keeping Liue ioyfully c. As heretofore he hath shewed that wisedome in respect of worldly goods is the gift of God to extenuate the miseries of this vaine life and that both in their getting and spending and also that fellowship and community of life in mutuall duties is a great meanes also so heere he sheweth that in aeconomie or wedlocke coniugall loue and societie is a means also and the gift of God Prouerbs 18. 22. whereby many miseries in house-keeping and vexations from without also are auoyded or mittigated Liue ioyfully c. This he speaketh not as though euery thing in wedlocke were lawfull seeing that it serueth specialy for the procreation of children for the supply of Gods Church and accomplishment of the number of the Elect and also to auoyd fornication not for brutishnesse and lasciuiousnesse after the manner of the heathen and Epicures who pamper their bodies by all meanes and deuices for none other ends To this end the Apostle Rom. 13. 13. exhorts Christians to liue honestly as in the day not in gluttony and drunkennesse nor yet in chambering and wantonnesse for marriage is honourable Hebr. 13. 4. and the lawfull vse of Matrimony in these words and the bed vndefiled Which words are opposed to whooredome and adulterie whether it be with another or a mans owne wife the affections imagination being fixed on anothers To bee briefe his meaning is that the continuance of coniugall amity or first vnion of affections which is the inward bond of matrimony is a great meanes to auoyde much vanity which ariseth of the violating of this vnion This ioyfull liuing is maintained by giuing due beneuolence 1 Corinth 7. 3. and Gen. 26. 8. which text let a man interprete as he pleaseth I thinke that in all things for mans vse there is not onely a meere necessitie giuen of God but also a satietie permitted not saturitie which in this kind is salacitie and proteruious behauionr For if we must marrie in the Lord as the Apostle there teacheth then we must liue in the Lord euen keepe our bodies vndefiled members of Christs bodie else we cannot glorifie him in bodie and spirit 1. Cor. 6. 20. To conclude to weigh this and all things moderately and indifferently by wisedome let vs note what the Apostle saith 1. Cor. 10. 13. There hath no tentation taken you but such as appertaineth to man Yet his meaning is withall that we should aime at perfection in all things Though God beare with our frailties and impersections yet we must not make a stand for all that much lesse grow remisse but rather receiue comfort thereby and thereupon encouragement in the way to perfection Whom thou louest Whom thou hast and doest sympathize and affect aboue all other women Loue is the procreant and conseruant cause of this comfortable liuing What this loue is the Apostle setteth forth by a comparison of Christs loue towards his Church which is also illustrated by the Equall he loued his Church as himselfe euen so must men loue their wiues viz. as their owne bodies Eph. 5. 25. c. And this shalt thou doe if thou delightest in her loue in the Lord Prou. 5. 19. as the louing Hind and pleasant Roe loue their mates if thou beest faithfull in regard of bodie and goods that is if thou liuest onely to her and for her in the Lord if thou prouidest for her and maintainest her without fraud according to thy estate if thou passest by her infirmities honouring her as the weaker vessell and kindly entertainest her friends for her sake All the dayes q. d. Loue one another and liue comfortably together as long as ye liue together as well in old age as in the flower of youth as well in the fading as freshnesse of beautie In that he saith All the dayes it is euident that he meanes not Epicurish loue as some thinke he speakes all here in the person of the Epicure which proceedeth from lust onely and is grounded on outward beautie and meere fleshly allurements and vanish away with beautie and that with youth Of thy most vaine life This he often repeateth to curbe and draw backe roauing fancies and groundlesse imaginations of I know not what happie contentation in this life which withhold a man from present duties and present comfortable vse of things and constancie tormenting himselfe with discontentment and vnsetlednesse and so wants or fully enioyes not such comforts or mitigations of vanitie as here by sobrietie of wisedome may be had Which he hath giuen thee vnder the Sunne That is which wife God hath giuen thee A good wife is the gift of God and of worldly comforts the chiefest Prou. 18. â—2 An euill wife is a plague and scourge giuen of God to the wicked All the dayes that thou shouldst liue with her in godly loue and honestie in comfortable societie as long as thou liuest Of thy vanitie of this miserable life which to mitigate God hath ordained this coniugall societie as a chiefe remedie among others For that is thy portion An argument of confirmation As he said before that the comfortable vse of worldly goods gotten with great labour was the gift of God or remedie to cheere the bodie in the vanitie thereof Chap. 3. 13 and 5. 18. so here he saith that the ioyfull cheerfull and comfortable vse of wedlocke in the feare of God is a mans portion euen the chiefest and best good of outward goods which who so wants he can haue no ioy in any thing For if in ripenesse of age he want this coniugall comfort he is but halfe himselfe solitarie and mournefull But if he be fellowed with a wicked woman then he is euen no man and wearie of life In this life Many men imagine to themselues a more complete and full portion then this whereof they make this to be but a part but yet it is the principall part and remaineth to man when other faile For whether a man be in prosperitie or aduersitie in sicknesse or health this is a liuing comfort euen a speciall remedie and vniuersall remedie appliable to him in euery state The faithfulnesse of Ouids wife was an onely and speciall comfort to him in his banishment though she was at Rome and he in Pontus as diuers of his Epistles make manifest And in thy labour which thou takest vnder the Sunne He saith not this is the fruite or end of thy labour which is the practise or life of swinish Epicures whose labours are onely for bodily pleasures and pleasure their whole felicitie but in thy labour in all thy trauels troubles sorrowes sufferings this is a remedie reliefe succour when a man hath a prudent faithfull and louing fellow to compassionate and communicate with him in euery state and condition of life Verse 10. Whatsoeuer thine hand findeth to do do it with thy might for there is no worke nor deuice nor knowledge nor wisedome
is for the sorrowfull to reuiue the spirits and disperse the blood of the oppressed heart to forget his pouertie and miserie And money answereth to all things This vetse may be interpreted thus Their feast is made for laughter and prodigalitie not for recreation c. and their wine maketh them merry to cast off all care that they may more freely liue in pleasure Esay 56. 12. and their money or abundance answereth to all these things that is to none other vse but to maintaine epicurish liuing as is all ready sayd Or else they may haue dependence vpon the former verse The Building of them decayeth and their houses droppe through who prepare feasts for laughter and wine for rioting and Luxuriousnes and their money serueth to all these things to none other vse but to prouide for feastings drinking and epicurish meetings This interpretation may well stand But to proceede in the former Money answereth to all things Hauing shewed the right vse of eating and drinking hee now sheweth the right vse of money Money serueth not for prouiding and mayntaining of feasts delicious fare pompe and pride but for all things For money is not as other mettalls limited to certaine workes vessells or instruments but it hath in it by humane constitution the nature of all things and is all things So that hee which hath money wanteth nothing that the world can affoord Therefore it is so loued and desired of worldlings yea euen of all men If it were of a particular nature and vse it then should be lesse desired and of some not at all It is made for change and ready supply of euery mans neede that euery one might be helped by other Money therefore is all things and for all things not for feasts and drinkings but to be layd out to other vses both diuine and humane not to be hoorded vp from vse which is theft because no man is for himselfe but for others also and others for him which is the essence of Charitie Hee that giueth money giueth meate drinke cloathing and lodging Hee that hoordeth it vp burieth all these necessary things in the ground from God and the poore to his power seeing that without money they can not be had yet both money and all things vnder the Sunne and the Sunne it selfe serue for nothing but backe and belly Mans body is the centre of all materiall things And if the body be the temple of the holy Ghost there is neyther money nor any thing else for the body but all for God If all men were for God there should be no such hungring for money It should be the vilest mettall of all other For yron is better then siluer If man were perfect in innocencie and holinesse he should neede no money at all it would be more trouble to him to carry money then it is now to want money The self-selfe-loue hatred and misery of man appeareth in this that hee which hath no money wanteth euery thing and he which hath abuudance of mony wanteth nothing Where abundance of money is there is abundance of couetousnesse oppression and all mischiefe euery rich thiefe striuing who shall buy nay wring and weary the poore out of all Contrarily when there is little money there is greatest contentation and loue amongest neighbours but when money commeth in it setteth all on fire and parteth friends The diuell commeth in with it for it in flameth the desire and the diuell bloweth the bellowes and they that are in loue with it are beasts Idolaters the children of the Diuell For it is his baite and his hooke whereby hee catcheth them and as it were hangeth them vp by the chappes Verse 20. Curse not the King no not in thy thought and curse not the rich in thy bed-chamber for a bird of the ayre shall carry the voice and that which hath wings shal tell the matter THis last verse is an answer to the complaint It is propounded by way of an Admonition or Dehortation which hath two parts answerable to the complaint verse 16. The first is Curse not the King or speake not euill of the King figured by an Epanorthósis or correction no not in thy thought or it is a Prolepsis answering to the common obiection Thought is free If thou hast no euill thought or euill disposition of the heart thou canst not speake euill otherwise thou canst not speake well let this then be one of the things that thou canst not doe and thou shalt be safe thy tongue shall not slippe It belongeth to God onely to reprooue Kings by his word For hee is the seruant of God Gods vicegerent and must not be lifted vp aboue his brethren hee is subiect to the word of God as well as any other and hath speciall commaundement to haue the Booke of the Law by him continually to be exercised therein and he shall be punished for his transgressions as well as any other This denunciation is made by man from God but the execution is in Gods owne hand If a subiect transgresse then he is punished because the king is eustos vtriusque tabulae Hee hath the Couenant in keeping he must be true and faithfull to his maister in punishing protecting rewarding his fellow seruants accōrding to his Lords appoyntment not after his owne lust and pleasure Nemo sui iuris est praeter Deum And things indifferent wherein they haue most power must not bee discordant from things necessary but attendants and ornaments not disparagements thereto No man is his owne hee neyther standeth nor falleth liueth nor dieth to himselfe but all to God All men are to be reprooued and punished by the king but the King by God alone God denounceth iudgement by men but executeth by himselfe If the Kingsmaners displease thee looke to thy selfe and consider the beame that is in thine owne eyes For thou in thy state and dealings and to thy power ar◠bad enough and if honour and power were put vpon thy backe what manner of man wouldest thou be Magistratus indicat virum What wouldest thou doe Great matters surely It may be somewhat for a while If the burden of the whole kingdome were layde on thy backe thou wouldest beare it lustily Euen as a child set vpon the back of a proude stomackfull vnruly horse would ride lustily Art thou in an office Looke to thy selfe how thou execucutest that Art thou rich what good doest thou How behauest thou thy selfe towards thy poore neighbours and tenants and seruants Thou art now a Scholler what if thou wert a Schoolemaister Dost thou know what thou art what thou wouldest be thou well knowest not Something lyeth curbed and pind vp in a secret corner as flies in winter that the warme Sunne-shine of Authoritie and Honour would produce If the handmaid were mistresse how gentle kinde and good would shee be to her fellow seruants and poore neighbours Salomon saith Prouerbs 30. 21. 22. 23. For three things the earth is disquieted and for foure which it can
not beare for a seruant when he reigneth and a foole when he is filled with meate an odious or froward woman when she is married and an handmaid when she is beire to her mistresse that is her maisters wife And curse not the rich in thy bed-chamber The second part of the Admonition answerable to the second part of the complaint By rich are meant Nobles and higher powers Speake not euill of the King and his peeres otherwise then their dignity requireth For they represent the person of the King as he doth of God and their authority is his authority and power Therefore speake no euill of them neither in publicke nor in priuate not in the hearing of thy best friend nor in thine owne hearing alone as the manner of some is to talke to themselues vse not that For as they that talke in a dreame know it not so if thou beest talkatiue in thy bed-chamber of such things it will out in another place ere thou be aware And out of the aboundance of the heart the mouth speaketh For a bird of the aire shall carry the voice A reason inforcing the admonition It shall not be kept secret but reuealed or thou shalt be punished as if it were reuealed Briefly thou shalt surely be punished This certaintie of punishment is confirmed by the possibility of an impossibility in nature to take away all manner of obiections How shall my thought and priuate or solitary speech be known none hearing of it If it cannot otherwise be knowne then the bird that flyeth ouer thy head or is wandring aboue in the aire shall perceiue thy thought and heare thy voice and relate the same to the King so shalt thou be punished And if the King of Kings shall punish thee who knoweth the secrets of thine heart it is all one as if thy words were brought to the kings eare And that which hath wings shall tell the matter An amplification of the reason by a commemoration to inculcate the same more deeply into the heart The bird shall speedily carry it the Poste shall not ride on horsebacke but be caried on wings Thou shalt not onely certainly but speedily be punished Wilfull murder and treason will out For euery man is the image of God and the King is next to him his surrogate CHAPTER XI Verse 1. Cast thy bread vpon the waters for thou shalt finde it after many dayes THis Chapter setteth down a soueraigne remedy against the vanities Chap 9. that seeme to carnall reason to be in the diuine administration of the world to arme the soule against despaire distrust in Gods prouidence carnall securitie d ssolute and carelesse liuing Epicurisme to take away the offence of the weake who hearing that all things are caried hand ouer head in the gouernment of the world may begin to be weary of well doing and to giue themselues ouer to carnalitie Whereas contrarily letting alone things that are aboue our reach we must lay hold on the commandement that is before vs in our eyes and eares and be more carefull and diligent working out our reward with feare and trembling with all confidence in Gods prouidence and promises howsoeuer things be caried and ruled aboue and against mans reason It is enough for the seruant to do his maisters will And also to learne to vnderstand and know the secret wayes of God out of his word in all these things which the blinde world confound and terme chance and fortune As before he hath diuers times taught that the good of worldly things consisted in the bodily vse thereof the sustenance or comfortable maintenance of the body so now he farther teacheth the spirituall vse thereof or good of the soule which consisteth in the exercise of saith and charitie therewith For in doing good and communicating to others that need our helpe we make our loue to God and faith in Gods promises more certaine to our selues In these times many search into the secret counsell of God for their assurance and are much perplexed about predestination but in the meane time are full of pride and couetousnesse and worldly pompe which in baptisme they haue promised to forsake Their spirit is full of guile If they could by deep search know their election they would assuredly beleeue in him and confidently rely on him and cheere their flesh in these transitory dayes If they can attaine to this assurance but some doubt still perplexeth them they will yet be sure of one thing to liue in pride pompe pleasure here on earth So that whether they be sure they will liue in pride and pleasure or not sure they will liue in pride and pleasure Whatsoeuer else they can attaine to be sure of this in the meane time they will be sure of But whiles they follow the pride pompe couetousnes ease and pleasures of the world as many doe they shall be alwayes in perplexitie as many are Shew me thy faith by thy workes of loue or charitie sayth Saint Iames to such like Christians in his dayes and I will shew thee my faith by my workes so shall we not deceiue our selues nor be deceiued one of another Men imagine many things and talke of many things but the worke done sheweth the resolution of the spirit The whole course or frame of life is the spirit The condition of life sheweth infallibly the conditure of the spirit Simulations and dissimulations are but friuolous couerings Summer will shew it selfe to be Summer whatsoeuer the weather be so will Winter shew it selfe let the weather be as faire as it will be An hypocrite will shew himselfe do what he can to the contrary and he that truly feareth God cannot be hid with infirmities or slanders The thick clouds cannot turne day into night nor the brightest Moone night into day He that is dead to the world and to the lusts thereof and beleeueth in God is mercifull and liberall but faithlesse worldlings will needs breake into Paradise againe without Christ which Solomon in this book reclaimeth them from The diuell and the flesh are their deceiuers and helpers and so their whole life is nothing but a Gigantomachie the Giants battell against God his word his Ministers his people They liue like pompous and proud beasts and die like filthy beasts their glory is to their shame that minde earthly things To conclude this Chapter hath two parts first a Catascue instruction or confirmation to vers 7. Secondly an Anascuè destruction or refutation from thence to the end Concerning the first it is an instruction or remedy propounded by way of exhortation This remedy is liberality or bountifulnesse grounded on faith and confidence in God alone and contrary to humane reason If wee doe good to others God cannot do ill to vs and if we beleeue in him his promises cannot faile But why doth Solomon here aboue all other vertues bring this for a speciall antidote against the former vanities and miseries of this life Go aske Saint Paul why he so
extolleth charity aboue all gifts 1. Cor. 13. Againe what vertue more becommeth a Christian then charity which is to shew mercy as he hath receiued mercy and to do good as he hath receiued good He that receiueth good and doth none maketh God his seruant and himselfe a god a god of this world or diuell Againe God requireth the practise of this vertue of vs more strictly and inforceth the same and imprinteth the same in the memory by his owne example Ioh. 13. 4. to vers 17. here is the vertue of charity dramatically set forth before their eyes and things seene cannot be forgotten Also Ioh. 15. 12. Lastly we shall be iudged by the workes of charity at the last day Math 25. Come yee blessed of my Father c. but this is not meant of morall or ethnicall workes Pharisaicall Popish workes For sinners are bountifull to sinners they giue and lend and that freely sometimes to such like as themselues in fleshly respects But Christ saith Whatsoeuer ye did to the least of my brethen yee did to me Cast thy bread vpon the waters Euery word of this sentence is emphaticall Cast that is to say giue with a good heart willingly and readily and freely not being bound at all to the loue of earthly things as Dauid saith If riches increase set not your heart vpon them Psal 62. 10. and God loueth an open heart or cheerfull giuer that giueth confidently without feare and freely without compulsion This goodnesse of the heart in this respect consisteth of these particulars I. Thankefulnesse when vpon consideration of Gods mercy and bounty towards vs in Christ we deuote in way of thankfulnesse our goods not onely to our owne vse but to the poore and to the Church 2. Cor. 8. 5. The Macedonians first gaue themselues to the Lord and after to the Apostles and to the poore at their request And the citizens of Tyrus being conuerted deuote their merchandize and gaines to the Lord Esay 23. 18. Her merchandize shall not be layd vp and kept in store but it shall be for them that dwel before the Lord to eate sufficiently c. II. Loue 1. Cor. 13. 3. If a man giue all that he hath and hath not loue it is nothing Many build Hospitals for the poore and so do Turks also but the Lords poore the brethren of Christ Math. 25. they know not nay they had rather take from such poore III. Compassion We must reioyce with them that reioyce and weepe with them that weepe wee must relieue them that want and make their case our owne The wicked churle sayth do as they will shift as they can c. when he dispossesseth a poore tenant for a little more rent for one poore man will oppresse and dispossesse another and this is like the raging storme that destroyeth all things It is the voice of a beast not of a man euery beast careth onely for himselfe and when one is fallen the other tread vpon him and goare him and so do beastly men IIII. Simplicitie and that is when we aime at neither profit nor praise but intend to obey the commandement of God Therefore sayth Christ Math 6. 3. Let not the left hand know what the right doth Giue in vprightnesse and sinceritie of heart whether in priuate or publicke otherwise he that giueth giueth not to God but to himselfe that is the meaning of these words V. Cheerfulnesse Rich men must distribute and communicate for God loueth a cheerfull giuer 1. Tim. 6 16 Solomon sayth Prou. 3. 28. Say not to thy neighbour go and come againe to morrow and I will giue it thee if thou hast it now Iob sayth that he restrained not the desire of the poore nor made the eie of the widdow to faile Iob 31. 16. VI. Bountifulnesse He that soweth plentifully shall reape plentifully 2. Cor. 7. Bread A Synecdoche of the Speciall By Bread he meaneth all kinde of sustenance and maintenance meate drinke apparrell lodging money Matth. 25. 35. c. euen whatsoeuer our brethren stand in neede of wherein wee are able to helpe them their soules bodies states For we must not onely helpe a man when he is fallen with our almes but assist him before he fall with our reliefe and succour both by giuing and lending The deceitful hearts of hypocrites and churles is herein damnable They will relieue or assist no man but suffer him to fall yea occasion and cause his fall to buy vp all that he hath for neede maketh good penny worths Then will they nay then must they relieue him on the common almes wherin the churle for his part will beare the least charge And if for his great penny worth hee doth any thing of free will hee thinketh that hee hath done a great worke deseruing great commendation and reward at Gods hands These are the common good workes and almes of the deceitfull world They are most commonly like vnto persecuters and robbers that doe giue sometimes to the poore part of their stollen goods It is indeede nothing but the offering of a Dogs head and Swines bloud in facrifice yet they thinke to merit heauen therewith Thy bread Therefore thou must giue thine owne not as mercilesse churles doe guilefully nor yet as their fellow thieues doe which steale much from one and giue alittle to another or benefit one and hurt many The thiefe that robbeth by the highway giueth to the poore that beggeth by the highway and hee is counted a good maister but hee shall be hanged for his goodnesse if hee be apprehended Consider this ye couetous persons extortioners vsurers and all vnlawfull getters that enrich your selues by the hinderance of other men God indeede may in mercie accept your repentance but your gifts and great workes are abhominable in the sight of God without repentance and deniall of all your deceitfull and false goodnesse For God is no receiuer of stollen goods If yee bee contented with that which ye can lawfully get in a lawfull calling and trust in him giuing a little of a little yee shall please him better then otherwise with thousands Be thou content and let them do great workes into whose hands God hath put much wealth If they will not their damnation shal be the greater and God shall dispose of their wealth as pleaseth him it may be to thee or thine The widdowes mite shall be as great a gift in the sight of God the rewarder of euery worke as the great summes of Princes in the eyes of men As for the gift of the couetous person vsurer extortioner or oppressour it is but the sacrificing of a dogges head and swines bloud as I sayd before it is but a bribe to make God partaker of their theft and robberies Amos 2. 8. vnlesse it be in the way of restitution vpon vnfained repentance as Zacheus did Many chiefly Popish worldlings will doe no good whiles they liue but at their last end they thinke to merit heauen with a great funerall feast
or gift of money of an house or of some land out of their superfluity They haue indeed made many good bargaines in their life and this is one of the best The earnest penny indeede is offered if it will be receiued but heauen cannot be so bought A wise man goeth forth to his worke in the morning he taketh the day before him but this person will beginne at Sunne-set if at all when the gates of the Citty are shut In the time of life I heard him say often that all things may be done for mony and with the bribe hath he procured himselfe much fauour and auoyded deserued punishment and the beast thinketh now to deale so with God For I see no token of a penitent and contrite heart nor sorrow for sinne but iustifying of himselfe no restitution but onely a gift giuen out of superfluity and sometimes nothing at all Vpon the waters An illustration of the right manner of giuing by a similitude of Seede or Bread sowne or cast vpon the Seas signifying not only the sincerity and freedome of the heart in giuing but also the persons to whom it is giuen The wise worldling thinketh that whatsoeuer is giuen is lost and if neither profit nor praise of men nor any thing redound at all to him againe hee counteth it quite lost Therefore respecting himselfe onely in euery thing neither can hee doe otherwise hee counteth that which is giuen to the poore Minister who is nearest vnto God cleerly cast away because the worldling is either Popish or Turkish either an hypocrite or plaine ethnicke neither would he haue any man that feareth God to haue any thing His spirit telleth him that he is of the world and hath his portion in this life onely therefore he claymeth the world as his owne right to himselfe and such as are seruiceable and pleasing to his flesh Their spirit I say sayth as their father the diuell sayd Luc. 4. All is mine and I giue it to whom I will The children of God are not for the profit or praise of worldlings therefore would they haue the world rid of them They cry with open mouth away with them The persons to whom we must giue are the poore such as need our reliefe and almes that is such as are not able to labour for liuing by reason of sicknesse age c. These poore are either good or else prophane idle Belials donaughts The good are those that liue honestly and labour truly for their liuing as health and strength will permit and are thankfull to God and to their benefactors These are a fertile soyle worth the cost and labour and plenty of good seed For that which is done to them is done to Christ himselfe He calleth them his brethren Math. 25. 40. and his little ones To these must we doe good especially or else it is a sure token that the loue of God is not in vs. For he that seeth his brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him Againe the Law sayth Thou shalt loue thy neighbour as thy selfe The Macedonians were willing to their power and beyond their power to relieue their poore brethren 2. Cor. 8. 3. yet it is not meant that a man should ease others and burthen himselfe as he that lendeth his money without increase to him that is richer then himselfe and in the meane time wanteth necessaries vers 13. but to make an equality in supplying one anothers want vers 14. Neither is this meant to confound callings for euery one must be content with his calling as Paul sayth of seruants c. but to relieue mens wants in their callings yea and friendly to helpe them forward not to enuy and suppresse on euery side that we our selues may be aloft alone and haue all at our owne disposing Neither yet in wants is it meant of an Arithmeticall equality but Geometricall as the Philosophers say that reliefe be giuen according to the need and worthinesse of the person I say worthinesse for the houshold of faith is specially to be relieued though our All-alikes can abide no difference except in this that as the world loueth his owne so do they most affect their rascals and claw-backs Herein they make a difference for to these are they very bountifull when they will not bestow a good looke vpon a poore Minister nor honest poore man these must licke their liuing of the thorne and chew vpon the bridle They will haue no difference at all of grace and morality this difference the Papist cannot abide morality and flattery infirmities and prophanenesse but all must be alike But when all is alike that is to say darknesse and carnality for that their spirit intendeth then will their pride make distinctions and degrees enough And this is nothing but to draw all from God that they themselues might be gods censuring and iudging iustifying and condemning helping and forsaking men accordingly as they please and as they are pleased The other sort of poore are neuer-goods or doe-naughts that haue liued idlely and brought themselues into want and in want are still idle and thanklesse abusing themselues euen in that litle which they haue and is giuen them These are a barren soyle for a man to cast his seede vpon They are water that consumeth and rotteth the seede or bread that is cast into it and so in respect of them it is lost For they are rather ready to speake euill and doe uill to those that doe them good and walke about with lies yet in their necessity and misery must we help them though they be naught because we our selues are good euen the children of God and followers of God who causeth the raine to fall and the Sunne to shine vpon all Christ healed the nine vnthankefull Leapers as well as the tenth and he did good to vs when wee were his enemies He prayed for his persecuters for he came to saue not to destroy And Salomon sayth Doe good for the commaundement sake Relieue the godly in loue the euill in pittie we may be sure of this that our gift to the euil in that sense shall doe vs good and him good also and more happly then we are aware of this being excepted that wee minister not matter to his wickednesse I meane that our liberalitie be not meanes to maintayne his idlenesse drunkennesse whooredome c. to our knowledge Yet many are too wise too circumspect heerein they proue naught in seeming to be too good In this case lend to the poore and lend not and if he be without grace or gouernment put thy meate into his mouth but let him not finger thy money neyther be surety for such lest the weight of his folly be layd on thy backe For hee hath the plague and would haue all alike with him The prodigall loueth not parsimony His nature is to vndoe all that deale with him and follow his humours neyther regarde his serpentine tongue it is
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
by the rodde Thirdly lesse by the rodde and more by reason Fourthly by reason alone without the rodde Now to apply this First children haue a sincere loue to their parents and a generall disposition to be conformable to them in al things yet being left to themselues they are carried by their childish fancies and vaine desires both vnprofitable to themselues and to their parents for want of reason Hence Solomon sayth Follie groweth in the heart of a childe but the rodde of correction fercheth it out So the regenerate newly conuerted haue a sincere though weake loue of God and a generall disposition and right motions to obey God in all things yet without the consideration of Gods iustice and feare of punishment or rather corrections they are apt to be carried and ouercome with the lusts of the flesh allurements of the world and baites of Sathan Therefore Dauid sayd It is good for me that I haue beene in trouble And Paul 1. Corinth 11. 32. When we are iudged we are chastened of the Lord that we might not be condemned of the world Secondly parents instruct their children in what is to be done and what to be eschewed and that with threatnings of punishment And for feare of the rodde more then vpon consideration of their owne good they obey because reason is yet weake and they haue but smal discerning of good and euill So likewise God teacheth vs what we ought to beleeue what to doe to his glorie and our owne good with threatnings of temporall punishments and crosses of sundry kindes by which we are held in awe and contained in duty till we come to more perfection and discerning Thirdly when a childe by reason of age is riper in vnderstanding and reason hee beginnes to know his parents and his duty towards them and what is for his owne good Therefore he is held in obedience not for feare of the rod but instruction and exhortation preuaileth most So wee growing more perfect in the knowledge of God our father in Christ what his loue hath beene towards vs what hee hath done for vs and will doe for vs are mooued to obey him not so much for feare of punishments as by instruction which we desire and exhortation vnto which wee yeelde with delight And as faith and loue growe stronger so doth the Lawe with the threatnings and curses thereof growe the weaker The Lawe is our Schoolemaster in our nonage but when the fulnesse of yeares are come wee are our owne instructers and able to gouerne our selues by our owne reason Fourthly when the childe commeth to perfect reason and discretion the feare of the rod goeth away For hauing now the perfect knowledge of the loue care and benefits of his father towards him and also of his duety towards him againe he performeth obedience with willingnesse delight ioyfulnesse fearing to displease and offend him and is ashamed of childish follies So wee growing stronger in faith and perfect men in Christ doe willingly cheerefully and with delight worship and serue God fearing to displease him vpon consideration of his greatnesse goodnesse mercy and benefites towards vs Galat 3. 25. After that faith is come wee are no longer vnder a Schoolemaister that is the ceremonies and threatnings of the Law childish rudiments and feares Rom. 8. 15. Yee haue not receiued the spirit of bondage to feare againe but the spirit of adoption c. He is called the spirit of bondage when he worketh weakely in vs as in babes and younglings whom the Lawe terrifieth from sinne and compelleth to obedience He is called the spirit of adoption when he worketh more strongly in vs or hath brought vs to a greater perfection of the degrees of faith hope loue whereupon we are termed perfect men in Christ The Magistrate is not terrible to the innocent nor the rodde to the man of age Romans 12. 3. Wilt thou be without feare of the power doe well and thou shalt haue praise So likewise wilt thou be without feare of the curse of wrath of hell be strong in faith hope loue and thou shalt delight in God in his word Ministers and children His word shall be thy delight and joy â— Iohn 3. 21. Beloued if our hearts condemne vs not we haue boldnesse with God Chap. 4. 18. There is no feare in loue for perfect loue casteth out feare For feare hath painefulnesse hee that feareth is not perfect in loue Thus much of feare And keepe his Commandements This is the effect of true feare The roote is faith the sappe or iuyce is feare the fruit is obedience As is the inward man so is the outward man the heart is deceitfull but the hypocrit cannot be hid for the tree shall be knowne by his fruite not by the sight or outward shew thereof for the wilding maketh a fairer shew then many a good apple but by the taste Who is he that in sincerity keepeth the Commaundements Hee that setteth God alway before his face Moreouer obedience is Legall or Euangelicall of the latter Solomon here speaketh For both the curse and rigorous exaction of the Lawe is remoued away from them that beleeue which are the ingenuous and free borne sonnes of God In these times there are many maisters but few doers therefore shall they receiue the greater condemnation They would haue good done so that they themselues haue no hand in it Here is no feare of God but a deceitfull and wicked spirit For how much a man doth so much he feareth He that doth the commandements is true the rest are babblers Neither haue there bene so many tongue-tied Christians in times of Popery as there shall be phantasticall babblers and deceitfull Satanists in these last times whose words and deeds are all falshoods and lies yet it is but that multitude of malignants who wil either be idolaters or Atheists of a false religion or of no religion For this is the whole dutie of man A reason drawne from the end of creation and redemption which is nothing else but to feare God and keepe his commandements which who so doth not is a son of perdition Eph. 1. 4. He hath chosen vs in Christ that we should be holy and blamelesse before him in loue Tit. 2. 14. He gaue himselfe for vs that he might redeem vs from all iniquitie and purifie vs vnto himselfe a peculiar people zealous of good workes By zeale he meaneth not the bare pulpit zeale but deuotion Many can counterfeit zeale as vpon a stage but when they are out of the pulpit they are of a quite contrary fashion gallants proud stately But the Frier shall rise vp in iudgement against them To conclude to feare God and keep his commandements is the adequate obiect or subiect of the whole man inward outward To this one thing must a man haue respect in euery thing Hither must he refer all his studies and labours if he will be partaker of true felicitie This onely is true profite and all exccept this is