are full of labour man cannot vtter it the eye is not satisfied with seeing nor the eare with hearing A Generall conclusion of all the particulars As the generations of men the heauens the windes the waters are restlesse so are all things in their kindes inconstant transitory fleeting They trauaile in paine with man they groane vnder the burden of corruption with him and their disorder enmity infirmity misery corruption vanity sheweth forth to man that he is euen such like yea his condition is worse then theirs For whatsoeuer is within man is without him and whatsoeuer is without him is within him So that wheresoeuer he turneth his eyes he may behold his vanity The plasme or vessell of mans soule is his brutall nature which we call the body which is the centre of the world or vnion of the whole or an vniuersall nature wherein all particulars are vnited For doe we not see how euery creature is the Chaos to his seede as the matter whence it first ariseth and issueth and the seede againe is the Chaos of the creature that ariseth and issueth thereout whose members as Dauid saith are fashioned day by day when as yet there was none of them Psal 139. 16. Therefore of man there is a twofold Anatomy one of his body into members another of his bodily nature into cosmicall parts or natures whereof he is termed the little world As man hath a similitude and proportion of members with all liuing creatures so hath he also of their natures and is an vnion or mixture of their natures So that man is the text and euery word in this text hath his Glosse or Common-Place to wit some creature to explicate manifest it He that would know the worke of the Spirit in the simples the heauens and elements might know it in the compounds and how one compound is of like or vnlike conditure affected and disaffected to another kinde vnto kinde and kindes among themselues All things in their creation were placed in subordinate order both in themselues and in respect of others but by the curse was that dissolued and contrary ataxie or disorder and confusion brought vpon them To proceede the creatures of one element haue the proportion and similitude of the creatures of another element and is the same as neere as the matter and condition of the element will affoord And euery element hath his degrees of creatures whereof one commeth neerer to mans nature than another and one is more particular and vniuersall than another but all are full of enmity impotency misery vanity Therefore in the creatures a man may behold his condition his qualities his shame his brutishnesse his misery his vanity For being the most compound and vniuersall nature he is subiect to most corruptions infirmities diseases paines aches yea to all the vanities and miseries of all the creatures but yet according to the manner of his vnion or mixture whereby he is indiuiduated and differenced from all Hence it is that naturall men in the Scriptures are compared to beasts For this brutality is mans nakednesse Gen. 3. 7. shewing forth it selfe most in those parts When a man keepeth himselfe in his spirit his nakednesse is couered when he breaketh forth into passions yeelding to his brutall plasme id est vessell or body his shame is discouered but when his spirit seeketh to satisfie it in the lusts thereof as Epicures doe he is a very beast and worse than a beast For a beast is but his plasme his vessell is himselfe but man hath a spirit to gouerne his vessell to couer his shame of which he is termed a man But mans naturall spirit is false a dissembler an ignorant impotent vaine It couereth shame indeed but with a net nay with a menstrous cloth For as he cannot abide to be likened to a beast so he striueth to make himselfe glorious and by dignifying his person and beautifying his body and by disguising and masking his bestiality to beget and maintaine in the minds of men a reuerend and diuine estimation of him This is indeede necessary for all men to doe as the light of nature teacheth and for Princes and Gouernours especially yet cannot the Blackmoore change his skinne nor the Leopard his spots Yea in seeking to couer shame he most of all layeth it open not knowing so much as our apparell now adayes and the putting on thereof doth testifie and in seeking to auoide brutality and to be as a God in the eyes and mindes of men hee most of a l runneth into brutalitie and becommeth a Leuiathan Behemoth the most beastlie of all men It is the spirit of God that renueth not couering but taking away shame not disguising masking and colouring but transforming Christ was not naked nor ashamed In him are we built vp new againe our leprosie cleansed and the workes of the Deuill are dissolued He that is in him neede not be ashamed of any thing though the world count it shame to be in him Rom. 1. 16. Shamelesse carnals know not their shame namely that their glorie and boasting is bruitishnesse and deuillishnesse All things are full of labour By things hee meaneth 1. All Creatures 2. All Actions and humaine affaires whereby hee striueth for this imaginary happinesse like a foole a madde man a wilde Asses colt By Labour he meaneth the sphericall motion the instability of things rising decaying fading fainting falling fraile and impotent vncertaine and corruptible inordinate and full of enuy one against another and all against man and those that are in some sort obedient and seruiceable to man are full of crossenes auknes and vncertainty and so are men among themselues in all their courses and actions As there is no bond of loue so there can be no coordination or co-working of things together for mans good nor of men among themselues for their owne good All is rents ragges and distractions Euery thing is for it selfe and euery man is for himselfe as a ragge or peece rent out of a garment or limbe cut off imagining a felicitie to himselfe but by this meanes running into Gods curse and mans hatred Euery man striueth to make a concurrence or to bring in a confluence of all things quâ— potest to the extent of his power yea to turne the world about to his priuate intended proiect of happie contentation with remouing all obstacles out of his way But it is too heauy a masse for the wilde Asse too difficult a matter for the ouer-reaching foole that by violence and subtiltie striueth to rush or steale into Paradise againe But against euery hill there is a dale God hath set aduersitie ouer-against prosperitie euery thing is crosse and peruerse and runneth out into extremities quite out of created harmonie and concord There can no happie contentation be at all obtained indeed but by their reconciliation soliditie and constancie But that can neuer be in state of corruption all things are so vnconstant crosse and fraile yea so rotten like an
hee propoundeth his counsell verse 13. Secondly he declareth the effect thereof Thirdly he expoundeth both his reuiew and determination or iudgement thereof verse 14 His determination he confirmes by a reason verse 15. All is figured by a prolepsis verse 16. 17. and concluded verse 17. which is confirmed verse 18. The first argument confirming the certaintie of his experimentall knowledge is drawne from the condition of his person King and therefore of farthest extent and reach of deâ—pest apprehension and largest comprehension as he that on an high hill seeth farthest and comprehendeth most Men of priuate state are but of priuate straight and and particular wits experienced and exercised in few and inferiour things and also disturbed many waies But a King is as the Sunne comprehending all things superiour and inferiour within the compasse of his sight and is eleuated as I may say aboue the troubled regions of the Aire all things being placed vnder him and free from all obstacles in a firmely established and peaceable common-wealth as this of Israel now was In a word hee is Gods vice-gerent the neerest attendant to him of his priuie counsell euer in presence and sight on whose hand as I may say the great King leaneth Dauid was a man of warre but God gaue Solomon peace with all nations and all nations were seruiceable to him Wherefore The more freely to liue in ease and fleshly pleasure To doe as brethren doe oft times falling at variance among themselues for want of an outward aduersarie against whom they may ioyne in vnitie of contention Or that the members of the body should deuoure and consume one another for want of matter to worke vpon from the stomacke No such thing For that is bruitish and ethnicall But he gaue him peace that hee might build him an house a glorious house Hee gaue him wisedome with peace to gouerne his people prudently and to teach them the feare of the Lord to stablish the whole worship of God in perfection according to the Law To glorifie the Lord in erecting his house and stablishing his worship that the beauty of both might be an astonishment to the nations that the God of Israel might be glorified in all the earth To conclude his Kingly office is amplied by the subiect or obiect Israel the people of God and therefore the most excellent and glorious King Lastly by the place in Ierusalem Ierusalem the citie of God the beauty of holinesse the paradise of the world renewed the ioy of the whole earth Now being a King hee wanted no meanes to attaine to knowledge neither authority to enquire and demaund the opinions and iudgements of others nor ability to get and vse all meanes requisite for exquisite knowledge Verse 13. And I gaue my heart to seeke and search out by wisedome concerning all things that are done vnder heauen this sore trauaile hath God giuen to the sonnes of men to be exercised therewith THe second Argument confirming the certainty of his experience drawne from his diligent trauaile and accurate endeauour As hee wanted not power and ability to procure and vse all meanes so neither wanted hee desire and diligence For hee gaue himselfe wholly not onely to seeke by wisedome to know things but to search out by obseruation and tryall according to wisedome the causes properties and effects and the reason of all things that are and are done vnder heauen But this hee did not in pride and curiositie but in modesty accordingly as he found himselfe gifted of God 1 King 4. 33. For God is the father of lights the gifts of his spirit are lights shining in darkenesse Wisedome is with God and proceedeth out from the throne of God which whosoeuer wanâ—eth can neuer attaine to the true knowledge of him because his worldly heart is full of darknesse For God hath subdued all things vnder vanity which the blinde world knoweth not or but dreamingly noteth which maketh flesh and bloud so proud from which no man can rid himselfe striue hee neuer so much but rather doth still as the proud curious heritickes did encrease vanity errour and folly as the hydropical body by thirsting and striuing to quench thirst by drinking doth increase the discase and in the end destroy it selfe The heathen kept neither meane nor measure in the curious and ambitious search of the wisedome of God in the world and his secret counsell in the vse of his creatures But for as much as the end of their endlesse labours was not the glory of God euen subiection to him in feare and thankefull obedience but their owne vaine-glory praise pleasure foolishnesse impietie they found not that which they sought for For a foole saith Solomon seeketh wisedome and findeth it not but wearieth himselfe in a Labyrinth and so became vaine in their worldly imaginations Wherefore because they sought to know God out of his Church and to assume the glory thereof to themselues by returning their owne eyes and the eyes of men after them to exalt and magnifie them as hee that seeketh praise by the curious description of a cunning worke but forgetteth yea despiseth the workeman himselfe and because they thought and sought to comprehend the infinite maiestie and wisedome of God in the creation and gouernment by humane capacitie and trauaile without the Spirit and Word of God therefore were they blinded like the Sodomites seeking Lots doore groping all their life after that which they could neuer finde attaining onely to so much as serued to quicken the worme of their dead consciences to make them inexcusable Furthermore as God hath by a generall decree in the beginning laid sore trauell on man to humble his pride thereby in so much that nothing can be gotten without great labour since the fall so neither can he attaine to the knowledge of wisedome without diligence For the gift is indeed freely giuen of God but we must receiue it by the appointed meanes Therefore although hee granted the request of Solomon in giuing a wise and vnderstanding heart aboue all that were before him or after him yet he applyed himselfe to the study and contemplation of all things and to finde out the secrets of Gods wisedome by carefull obseruation and experience So that in the studies of knowledge there is great affliction both of body and minde First because some neuer attaine to true wisedome but fall into vaine imaginations and manifold errours and so when they thinke to be wise they become fooles The iust iudgement of God on their proud presumption Rom. 1. 22. Of those kinds of studies these wordes of Solomon may be vnderstood This sore trauaile hath God giuen c. Secondly they that are mooued and directed by the spirit of God to the right end and so attaine to wisedome are greatly humbled with infinite toyle as well as the husbandman and in the end see nothing but vanity euen matter of griefe both in the things that are knowne and in the knowledge it selfe For they are still
as farre from contentation and peace of conscience as euer they were For no worldly thing can make a man happy So that although a man had all knowledge without Christ it is nothing Paul esteemed it but losse and dung Phil. 3. Of this wisedome I rather thinke the words to be vnderstood Verse 14. I haue seene all the workes that are done vnder the Sunne and behold all is vanity and vexation of spirit IN the former verse he propounded his counsell in the applying of himselfe to get knowledge and experience not of some things but of all things Here he declareth the successe or effect thereof I haue seene all the workes c. I haue indeede by the gift of God obtained that vnderstanding which I sought for For I haue seene it with mine eyes I haue read it in the Booke of Nature the holy Spirit of wisedome instructing and directing me God hath giuen me a right and true discerning of all that I haue seene and discoursed on by sanctified reason Euery man heareth and seeth as well as Solomon but no man rightly discerneth ought but by the reuelation of the Spirit For a man is a beast by his owne knowledge a foole darkely led deceiued by Satan and such like are his obseruations If a man looke on the fairest letters and cannot reade what is he the better Solomon attained not to this height of wisedome by reading of the naturall and morall Treatises of the Aegyptians Chaldeans Assyrians Gimnosophists discoursing by imagination vpon other mens workes and culling sentences out of them to make a shew of that which was not in him wherein indeede many excellent things are buried as in darke and confused Mines yet but wilde fruit proceeding from the wilde Oliue out of which notwithstanding a diuine and sanctified spirit can extract good matter and conuert it into the right nature and vse thereof as it may be Solomon did some may thinke but the Kings of Israel were to be exercised in the Booke of the Law onely not in Ethnicall vanities which commonly we call learning What their wisedome was the Prouerbes the Canticles the Sonne of Sirach the Booke of Wisedome make manifest which differ much from ethnicall morall Treatises which are the wilde fruits of wilde trees and wilde ones are most addicted to them such lippes such lettuce But Solomon saw with his eyes and rightly conceiued in minde what hee saw by the speciall illumination of the Spirit of God which gaue such a plentifull blessing to his holy endeauours that he became famous for his wisedome among all the wise men and Kings of the earth who were desirous to heare of the wisedome which God put in his heart 1 King 10. 24. So that euen his seruants were counted happy that attended on him and heard his wisedome Here wee note that there is twofold learning or knowledge in a man the one is obtained by reading of mens bookes the other by reading in the Bookes of God The former kinde of wisedome is imitation which we commonly call learning It is gotten by imagination and strength of memory It is a talkatiue learning which a man relateth from the mouth of another not from an vnderstanding heart A parable is harsh in a fooles mouth and so is learning He hath not as our Sauiour saith Radicem vel semen in sâ—ipso Roote or seede in himselfe hewants the seede or principles of that whereof he talketh in himselfe It is therefore but speculatiue and childish and as it were an artificiall or painted complexion whereof a man boasteth vainely pust vp in his ignorant minde Hi volunt se primos omnium rerum esse nec sunt but the other is modest and humble For it is gotten by reading in the Bookes of God Yet aâ— the Booke of the Word being sealed vp or clasped affoordeth no knowledge Esay 29. 11. no more doe the creatures when our eyes are held The creatures sound out the maiesty power wisedome iustice goodnesse mercy glory of God as also the corruption folly shame vanity and misery of man For in them he may see his nakednesse his curse But the foole perceiueth nothing of all that is before him Hee neither beholdeth the glory of God in them with praise and feare nor his owne nakednesse and brutishnesse with shame If God open our eyes and eares yea giue life vnto ouâ— dead senses vnfolding this booke vnto vs then shall we be able to reade in this booke the Spirit shall bring all things to our remembrance we heare and see confusedly in a slumber and vnperfectly as children and shall gine vs ripe vnderstanding in all things both to behold the reuerend and glorious wisedome of God in his workmanship as Dauid saith I am fearefully and wonderfully made and his secret counsell with his goodnesse in the vse of those his vessels and the effect and vse of that vanity that is in them In one generation may a man obserue and know euen by sight all things whatsoeuer haue beene taught by word or writing diuine or humane since the beginning of the world forasmuch as all things are the same in their circular courses But if a man be not guided by the Spirit his obseruations are but superstitious and false rules his readings erroneous yea though he hath read all Bookes and hath not roote or seede in himselfe he is but in a maze tossed too and fro hearing and seeing as in a dreame In a word he wants wisedome he hath no learning Wherefore men must not presume aboue their gift nor runne before they be called but worke according to their talent And behold all is vanity and vexation of spirit After that he had trauelled for knowledge and obtained knowledge now thirdly he taketh a reuiew or reflection in his minde thereof to consider what benefit or fruit redounded or might redound to him thereby and with all presently determineth the case most plaine and euident And when I had sought and searched and knowne what I could Behold marke consider and remember what I say All is vanity both knowledge and things knowne euery thing was empty of good full of euill I had nothing but labour for trauell After that Solomon had knowne all things not by their shadowes and pictures namely by reading bookes and relation of voice but seene with his owne eyes and things seene most affect and please yet he found no profit of this his labour no contentation no happy rest Why Because all was but vanity and vexation of spirit or the feeding of the soule with winde The Hebrew word signifieth either in differently He got nothing but labour for his trauaile and griefe for his care Contrarily he that drinketh the waters of life his thirst shall be quenched Iohn 4. and he that eateth the bread of life his hunger shall be satisfied Iohn 6. There is the true and euerlasting foode of the soule which onely giueth contentation that foolish man so greedily else-where seeketh for but neuer
case of religion their darke hearts neuer rightly conceiued what either extreames or middles were For this common meane is a mixture of light with darkenesse good with euill sweet with sowre wisedome with sensuality pretious with vile religion with carnality But such indifferences are hatefull and loathsome before God and vpright men This the Scriptures tearme folly and such wise ones fooles and hypocrites Matth. 23. Vnderstand therefore the deceitfulnesse of the heart and the delusion of Sathan euen that deepe sophistrie by which whole multitudes doe perish yea euen all except the very Elect For what is that common wisedome reason indifference honesty of men but a certaine mediocrity or meane mixt of linnen and woollen of sowre with sweet of religion with fleshly morality as though that all things religion and all should onely tend and ayme at a happy worldly state or glorifying of the flesh or outward man or to approach as neere to this marke as may be This was the sinne of Saul He did not aime at the sole glory of God but mingled the holy commandement and his owne lust euen his vaine-glory together He would not loose his owne glory in that triumph Therefore Samuel told him that hoe was become a foole 1 Sam. 13. 13. Such fooles were the Israelites 1 Kings 18. 21. and Exod. 31. 1. Such fooles were the Pharises Princes people of the Iewes The disciples being yet but rude and weake were tainted with this folly Ioh. 12. 22. Yet in them it was but infirmity because they were in Gods election and actually beleeued and followed him in sincerity Euery professour of the Gospel not inwardly renued by the spirit of sanctification is a foole but we must take heed of iudging and censuring For the worke of the spirit in the regenerate is not to make a mixture of heauenly carnall things but by mortification to sub due all things to himselfe euen to conuert the whole man inward and outward into spirit to bring euery thought and imagination euery word and worke into captiuity vnder Christ which is true wisedome and liberty So that whereas it is said that in state of grace we are partly flesh partly spirit in all our actions and affections it is not meant of mixture for where there is mixture there is no sound no sauing conuersion but the Foxe will to his kinde but that we are as the rusty Iron in the fire the menstruous or filthy rag in the fullers soap nay rather Lazarus dead in the graue into whom the soule being re-entred causeth motion of the spirits first in the heart than of the pulses and bloud then of a leg or arme c. till at length he be risen wholly out of the graue and at last brought to his former state of life and so is death ouercome of life But what this meaneth our common honest reasonable wise indifferent minded men neither will nor can conceiue For they know not through the hardnesse of their hearts that the ground of their Christian profession is the vtter denyall of themselues or the vtter destruction of the flesh and the best things thereof as enmity to the grace of Christ Rom. 8. 7. Phil. 3. 7. that they might be wholly in him and for him 1 Cor. 6. 19. 20. which is the maine scope of this present treatise of Solomon To redresse this beautifull but fundamentall euill let vs remember and lay to heart these two Texts of Scriptures The first is Dauids charge to Solomon his sonne 2 Chron. 28. 9. And thou my sonne Solomon know thou the God of they father and serue him with a perfect heart and willing minde for the Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts The second is the ground and life of euery word and worke which maketh it acceptable in the sight of God Rom. 14. 23. Whatsoeuer is not of faith is sinne He that wanteth true faith shall perish euerlastingly whatsoeuer how great soeuer his workes be Lastly Solomon here confirmeth his experiments with the considerate and iudicious view thereof by the conscience of his sufficiency in wisedome and experience which is figured by a Prelepsis or preuention of an obiection thus It may be that thou hast not perfectly knowne the difference of wisdome and madnesse and folly and so hast not iudged and determined rightly of things and the vse thereof Ans I haue sufficiently knowne and tryed the truth of that which I haue spoken concerning these things and the vanity thereof This assertion is amplyfied by an argument of the Greater denyed No man can know or try more than I haue done The words are figured by a communication What can the man doe Haadam â— the greatest learnedest and most experienced for the demonstratiue article noteth eminence or excellence That commeth after the King This testimony of himselfe is confirmed by the dignity and excellency of his person King amplified by a comparison included in the demonstratiue article noting eminence hammelek the King the most excellent King As if he should say If Kings that haue power to get the knowledge and experience of things are to be beleeued then much more the most eminent King is sufficient to know trie and determine the truth of all this that hath beene saide therefore to be beleeued Verse 13. Then I saw that wisedome excelleth folly as farre as light excelleth darkenesse A Determination or censure vpon his iudicious reuiew of the two former wayes in the commendation of wisedome and dispraise of folly figured by a prolepsis thus Thou seemest to put no difference betweene wisedome and madnesse and folly in that thou canft finde no profit no content in any of them but onely vanity and vexation Ans Although that true felicity is not to be found in wisedome neither in the wisedome of this World nor in the literall knowledge of the Gospell yet it altogether excelleth folly yea is contrary to folly The proposition hee illustrateth by a comparison of things contrary Euen as light excelleth darkenesse not in degrees but in nature so doth wisedome excell folly not in degrees but in nature hauing no fellowship or communion with it but mortifieth it as light excelleth darkenesse and water extinguisheth fire By folly he meaneth the crooked actions and conuersation of wicked idiots and crafty colts vnaduised fooles and cunning fooles whose wisedome is worldly sensuall and diuellish Iames 3. 15. separated from all feare of God and grounds of naturall goodnesse and exercised in euill as Tamar saide to Amnon intising her to incest Thou shalt be a foole in Israel Such a foole as he here meaneth was Nabal Verse 14. The wise mans eyes are in his head but the foole walketh in darkenesse and I my selfe perceiued also that one euent happeneth to them all A Confirmation of his determination in the commendation of wisedome dispraise of folly and also a reuiew of the euent of wisedome and the wise The wise mans eyes are in his head The
be reformed which thing must needs pacifie Pauls mind and moue him to commend them rather seeing that to erre is humane frailty but to acknowledge and reforme an errour is grace So that this defence is an excusation including confession deprecation reformation 3 Indignation when a man grieueth at his folly impudence and carelessenesse that he should be so or so ouertaken and misled whereby to displease God to offend his brother to burthen his owne conscience and to giue aduantage to the aduersary 4 Feare which is a sence of Gods displeasure for some sinne committed This remorse bringeth repentance It is contrary to the seruile feare of an euill conscience with hardnesse of heart and to worldly feares 5 Vehement desire namely to seeke for and to obtaine the fauour of God that they might reioyce in his grace againe as they did at their first conuersion for by sinning we grieue the spirit of God and cause him to frowne on vs whose presence and countenance we earnestly desire to be turned towards vs againe as he that through vnkind dealing hauing almost lost his best friend seeketh earnestly to recouer the fulnesse of his former loue which thing is plainely exemplified in Dauid Psal 51. 6 Zeale which is a feruent indeauour to repentance It is mixt of loue and anger or rather here of desire and indignation or sorrow which is all one 7 Reuenge which is a chastening and curbing of our selues vpon consideration of Gods displeasure that we may preuent his iudgements and winne his fauour againe 1 Cor. 11. 30. 31. The whole verse laboureth on a gradation By the exposition of this verse it fully appeareth what the sorrow or indignation is that Solomon here speaketh of The meaning of the words are better is a sad and thoughtfull heart caused by remorse and grudge of conscience tending to repentance and amendment of life then a light heart and variable mind hauing no serious consideration of sinne nor of Gods iudgements in this life nor after this life impressed in it but seeketh rather to extinguish both the more freely to laugh and be fat For by the sadnesse of the countenance c. A confirmation by the effect This sorrow of the heart appearing in the firme and sad countenance maketh the heart more ioyfull and pleasant For as heat expelleth heat so doth godly and penitent sorrow expell feare trouble and despaireful doubtings which oppresse the heart as an heauy weight The reprobate cannot expell this seruile sorrow with penitent or gracious sorrow but by other false remedies seeketh to mitigate and alay the rigour as Diues would haue cooled his heate with a drop of water but one drop of grace in life would haue done more then an Ocean of waters in hell The wicked would be eased of torment but they will giue no glory to God like the nine lepers whether they be liuing or dead they are all for themselues If Diues would as earnestly haue craued but for one drop of grace when he was liuing to haue killed the worme in her breeding his thirst should haue beene quenched But being giuen to the bellie and bodily pleasures he loued not sorrow nor repentance but applied false remedies to the worme laughter and fatnesse He loued not the rebukes of the wise but such as were skilfull to feede his humors These words may also be expounded thus By the sad countenance and sober behauiour the hearts of one another are made better vaine fancies and lustfull thoughts are checked and curbed sinfull words and euill deeds following them are preuented The sequell or argument of vanitie gathered by the comparison is as before and so throughout the Chapter Verse 4. The heart of the wise is in the house of mourning but the heart of fooles is in the house of mirth A Third meanes of mortification is sober conuersation The heart of the wise c. As there is sorrow and remorse in the heart and conscience of the wise so there is sadnesse in the countenance and also sober behauiour sober apparrell and sober compaine The heart of the wise man is affected to such places and companies as he may haue benefit by to his edification in knowledge and godlinesse Such things he loueth to heare to speake and to relate as may make both himselfe and others the better Prou. 15. 30. Good hearing maketh his bones fat and so of the seeing also The heart of him that hath vnderstanding seeketh knowledge that is moueth his lippes eyes and eares to seeke for increase of that holy wisedome wherewith he is in some good measure already indued For to him that hath shall be giuen Therefore he is ready also to frequent the houses of mourning a synecdoche of the speciall and the societie of mourners such as are well acquainted with the crosse exercised in temptations and men of sober carriage whereby he receiueth more comfort and ease of heart than by all festiuall and merry meetings where there is commonly vanity enough and matter of griefe to him that seriously thinketh on his latter end and the account of euery idle word As the nature and kinde of the seede and roote is such like is the sappe and shape of the tree such or such places it desires to grow in and among such or such other trees If it hath place and companie according to his liking than it prospereth flourisheth and reioyceth if not yet it liueth brancheth and fructifieth though poorely as the willow in the forrest the hysâ—p on the wall wheat in light sand and rapes in stiffe clay Euery thing desireth his proper place and company with other fotures according to his kinde to attaine the perfection and flourishing state of his kinde which thing if it cannot doe yet is it prudent and shiftie and will reape the most commoditie to it selfe that may be without any losse through improuidence and negligence But if it be in a soâ—le contrarie to his kinde it is much discouraged his fruits are vnkindely and imperfect his sappe is corrupted and much aiâ—ered by the qualitie of his food or humour c. yet will it retaine the kinde or else dye The seed or root of man is his heart as the heart or spirit of man is such is the man Mens câ—â—usque is est quisque And though of all creatures he be most variable and can personate himselfe infinite wayes yet doth his spirit incline him one way The Adamant in the diall is fickle it is vncertaine what coast it most affecteth or rather what his naturall position is being violently agitated but when disturbance ceaseth it resteth on the north-pole So foxe to the kinde A wise mans heart is his â—oote and such like are his thoughts countenance words workes carriage And as the man in his kinde nature and disposition is such soile he reâ—â—yceth to grow in such things he loues to heare by voyce or writings such companies he frequenteth this he extracteth that he reiecteth as his spirit is For
a Citie for the defence thereof Prudence excelleth puissance and counsell valour A weake man that hath light is better then a giant that is blind and a man ouer-commeth the Lyon and the Elephant and taketh the whale For there is a time when the strong is weake and the weake strong and wisedome findeth it out Great buildings are raised by skill or wisedome of that kind not by plaine strength The ship also is guided by wisedome and by wisedome of that kind are the windes and floods made seruiceable Hester by wisedome deliuered the Church of God from their oppressours and brought Haman to the gallowes that he had prepared for Mordecai By the wisedome of Iudeth was Bethulia deliuered and the deuouring hoast of Olofernes disperst and cropt vp with the sword And by wisedome Leonidas king of the Spartanes with sixe hundred men dispersed fiue hundreth thousand of Xerxes hoast So that the strength of his tenne hundred thousands were broken by sixe hundred men and Greece deliuered Iustiâ— lib. 2. Verse 20. For there is not a iust man vpon earth that doth good and sinneth not FOurthly the practise of wisedome standeth in a right consideration of the condition of man since the fall For there is not c. The true and full vnderstanding of this principle giueth great direction to the wise both for the bridling of impatience anger reuenge c. and also for euen and moderate carriage of himselfe among all sorts of men and in euery matter First this is to be laid downe as an infallible ground that no man is perfectly good nor yet can attaine to perfect goodnesse in this vaine life Therefore is euery man full of imperfection and wants whereupon commeth such disorder crossenesse and difficulty of euery matter Euery man then being fraile and sinfull doth often more or lesse depart from this duty partly of ignorance partly of temptation and who is hee that offendeth not in his tongue There be many obstacles to let euill deedes and remorse of conscience setleth the heart before they be acted besides manifold occurrences but the tongue is neere to the heart and as it were the sound of the heart which is conueyed by the ayre of the breath and qualified by the imagination of the minde which followeth either the suggestions of Sathan or the cursed humours in euill I say cursed because the body is a masse of sinne and death by the curse Gen. 3. 17. Well seeing that regeneration is but here begun and not perfected and that all men partly of temptation partly of infirmities are subiect to many falles in deedes and words especially there shall and must be occasions of anger discontent reuenge c. Verse 21. Also take no heed vnto all words that are spoken lest thou heare thy seruant curse thee A Consequent or conclusion of wisedome deducted necessarily from the former ground If all men be subiect to offend often by deede and word then must thou not giue thine heart and memory to all the words that are spoken Let not all crosse speeches angry and idle words settle in thine heart and memory But let them passe away as other vaine sounds doe For he that will examine euery word that men speake sometimes of heat sometimes vnaduisedly c. shall neuer be charitable but alwayes contentious neuer quiet but alwayes grieued and such seedes being receiued into the heart will bring forth no good fruit but corrupt the good seedes of grace and make the ground barren Euill words are the seedes of many euill workes Let the seedes die and much euill shall be auoyded When angry words are past let euill thoughts passe away with them and make them an occasion of firmer friendship reconciliation and charity which was a cause of emnity But let not the euill spirit bring in these thoughts againe at least giue them no entertainement lest the last errour be worse then the first Lest thou heare thy seruant curse thee Asher Lo tishmagn id est when as because thou shalt not or oughtest not to heare thy seruant speaking euill or reprouing thee But in charity forbeare to examine his words and deedes too strictly And then is this conclusion or precept inforced by an argument of the Greater denyed to denie the Lesse n these words If thou oughtest not alway to heare with griefe thy seruant reprouing thee or his angry complaints then much lesse oughtest thou to regard the angry speeches or contumelies of others c. If in wisedome thou must turne away thine eare and winke at many both words and deedes of thy seruant who is maintained of thy Table and purse and oweth duty and reuerence to thee then mayest thou much more passe-by the reproaches and petty abuses of others that liue aequali iure vvith thee that are free as we say vnder God and the King To conclude if a man in charity must beare with the infirmities of his seruant and those that are obliged to him by any bond or duty then must he much more be of charitable behauiour towards all men by suppressing anger impatience reuenge c. Verse 22. For oftentimes also thine owne heart knoweth that thou thy selfe likewise hast cursed others A Confirmation of the former instruction concerning the bridling of anger reuenge c. by the testimony of a mans owne conscience conuincing him by the Law of nature which teacheth euery man to doe to other men as he would be done to As thou wouldest haue them to beare with thine infirmities so beare thou with theirs and make another mans case and state thine owne For oftentimes also thine owne heart knoweth c. Examine thine owne conscience call thy selfe to account and thou shalt find that thou hast often despised and reproached others Therefore heare and beare with patience that other whiles which thou hast imposed on others and hauing a feeling of this frailtie and many more in thy selfe be readier to pardon then to reuenge wrongs in words or deedes And compare not thy common infirmities with other mens personall sinnes nor yet contrarily that thou mayest be an indifferent Iudge betweene thy selfe and others By personall sinne is meant that speciall sinne which euery particular person for his part is most addicted vnto And by speciall is meant a greater degree of this or that sinne in this or that particular man otherwise all sinne is in all men but it is of a seuerall of a differing conditure in seuerall men If thou beest naturally more patient and another cholerick iustifie not thy selfe nor yet condemn him by this comparison For thou shalt finde some vertue in him to match thy patience and some vice in thee to match his choller But if his anger be sanctified or but his infirmitie and thy patience naturall or ciuill he is a man and thou art yet but a beast yet in the flesh and among the fleshly thou hast thy commendation and that is thy portion thy reward Mathew 6. Weigh these things by wisedome and
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
good in this vale of misery is imperfect yet in continuall motion and progresse to perfection though the whole engine with all the furniture thereof man and euery condition and state of life ethike politike ecclesiastike groane vnder the burthen of vanity Here then is wisedome and worke for the curious Alchymist who surpasseth common capacities Here is the skill that extracteth gall out of hony and hony out of gall Here is the Phylosophers stone that turneth yron that base mettall into gold the purest mettall euen the soueraigne good that ouercommeth euill yea that turneth things in their natures cursed into blessings the beginnings of endlesse torments into eternall glory the light that expelleth darknesse the life that swalloweth vp death the spirit that weareth out the leprosie canker and rottennesse of the spirit of the vessell of the person of the outward state To omit the many learned dotages of the worldly wise and madnesses of selfe-willed Idiots some man thinketh himselfe happy if he knoweth the euils of this life and with all hath knowledge to auoid them and in procuring of good vnto himselfe for his bodily ease comfort and pleasure thinkes that by this wisedome he hath obtained the chiefe good and so kisseth his hand and sacrificeth to his net his subtle sound pate as he iudgeth Here is his vttermost extent in this sphere is he rowled as the Sow in the mire Secondly some man againe esteemeth such a one but brutishly subtle because he doth not good to others as well as to himselfe as the principle of humanity requireth Quod tibi vis fieri fac alijs Doe as thou wouldest be done to Therefore because he is cautelous and prouident for himselfe and communicateth to others also he iudgeth himselfe to be that happy man He excelleth indeed the former brute as he againe doth that vegetable one Eccles. 4. 8. euen as the ayre excelleth the water and that the earth But the wisedomes of these three conioyned by vnion into one indiuiduall are but as an excellent vessell or receptacle for this last Lastly another who is truly wise indeed excludeth this man from happinesse yet because he is but as a beautifull body without a quickning spirit which is pietie the soule or supernaturall spirit enlining the rest So that neither the wise vegetable nor the wise brutall or sensible nor the wise reasonable or humane but the wise spirituall organized with the rest as I may say is onely capable of this soueraigne good of Solomon This onely knoweth what is good in euill things and states what euill in good things and States what is good for himselfe in both in this vaine life according to that line and measure that God dealeth to man This wisedome ordereth and enliueth the other wisedomes being a supernaturall gift the diuine influence of the sanctifying Spirit For they being seuered from this are but an eye without the optike spirit which indeed is no eye but a dead member The like we see in the structure of mans vessell id est in the vegetable and brutall spirits but the reasonable soule enliueth moueth and ordereth them both or rather her selfe in and by them by vertue of her vnion with them whereby they become rationall The degrees of this good to be gathered out of Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or positiue doctrine are briefly these 1. To be in a calling according to Gods generall decree Gen. 3. 19. Otherwise a man is a belial a sluggard a dissolute disperst incompact member out of fauour with God and man and his owne conscience and lyeth open to many miseries as he is the fittest subiect to be sentina malorum the sinke of euils 2. To labour in that lawfull calling to exercise his talent that his Lord may receiue his owne with aduantage 3. To labour with diligence Chapter 9. 10. of this booke Hereby many bodily miseries and occasions of spirituall temptations also are auoyded For a man to be negligent in his businesse is to be brother to a waster as Solomon saith else where 4. To comfort and solace the body with the fruits of our labours all the creatures from the highest heauen to the centre of the earth seruing to no other purpose then the reparation conseruation of the soules fraile corruptible vessell For the soule her self is enliued fed conserued by another World the Word of God effectuall by the spirit that speaketh therein The body is ex limo terrae of the slime or seede of the vniuerse but the soule is ex alia propagine progenie 5. As we haue receiued good so to be faithfull dispensers thereof viz. to communicate to others wherein the essence of charity consisteth Communicating of mutuall duties is the bond of ciuill or sociable life whereby a man in any condition of life in harmefull occurrences and vnfortunate accidents is preserued helped relieued and the beneuolous aspect of neighbours congratulating his prosperous state is a lightsome pleasant and comfortable thing Moreouer danti dabitur qua mensura metimini vobis metietur But this communicating is of all gifts and duties towards equals superiours and inferiours euen of euery one in their place and calling towards others in oeconomike ethike politike state Thus farre the Heathen man goeth but here he makes a stand he cannot transcend his Orbe All things are made for man saith Cicero and man is borne for man to be seruiceable and comfortable one to another in sociable life Therefore all these degrees doe but as it were constitute the vessell of the quickning spirit 6. The sixt and last degree therefore of felicity is piety towards God sincerity in diuine worship briefly shut vp in this word Feare God and keepe his Commandements It is totum hominis or totus homo the whole man without which he is but praestantissimum brutum What this feare and obedience is is set downe in the Law of Moses at large which is more largely and plainely expounded by the Prophets and they againe by the life and doctrine of our Sauiour Christ and that againe by the Apostles and they by Pastors and Teachers to the Worlds end This is that compleate soueraigne good of soule body and state positiuely taught in this Treatise Which in a word is this the wise demeanor of a man towards himselfe towards others towards God in things concerning his owne body and person concerning communicating or sympathising others concerning diuine worship according to the direction of Gods Word These degrees must not be sundered but kept intire of him that would be compleatly happy so farre forth as happinesse can be obtained in this confused enormous World Men being ignorant of this sixe-fold vnion fall into many errours run out into many extremities and plunge themselues into a gulfe of miseries yea and digladiate among themselues praysing dispraysing blaming excusing they know not what euen tossed in a labyrinth But he that builds on this ground and walketh in this light riddeth himselfe and others
out of many euen infinite errours and miseries of this vaine life One man will be very deuout and zealous but what inconueniences runneth he into when he neglests his particular calling and of the practise of how many duties and goods that by him might be done is he depriued Certâ— in quo peccaueris in eodem puniêris Wherein a man sinneth therein shall he be punished pouerty debt imprisonment c. shall fall vpon him and the obiecting of his profession to scandall is no small matter Sed peccat in tutiorem partem But I say what inforceth that offence at all He that saith Deum timè feare God saith also Mandata eius serua Keepe his commandements whereof diligent labour in a calling is one For want whereof a man omitteth much good and offers himselfe to many temptations and snares Another laboureth diligently and worshippeth God but neglects the duties of charity whereof in these dayes there are not a few Saint Iames complayneth of such Another insisting on duties of charity neglecteth the duties of piety But to reckon vp the extremities and errours of men in the breach of this vnion which yet would all be wise and seeme happy to themselues is an endlesse worke A sound and prudent spirit within a man is better then a World of Bookes Therefore Saint Iohn saith that those few leaues of the Gospell by him penned among a World of Bookes that might haue beene made of Christs sayings and doings are sufficient what needeth more Neither the whole Scriptures nor the Volumes of the Fathers nor what can be vttered by voyce can preuaile where an heart is wanting And who can giue man an vnderstanding heart but God onely yet are men presumptuous therefore they come not to the fountaine of wisedome and so liue and die in vanity Thus haue I briefly declared the very life and substance of this Treatise of the wise and aged King whose sentences though they seeme to be difficult and independent collected by some that haue taken them from his mouth vpon occasions vttered yet are they doubtlesse a continued speech purposely penned euery thing orderly cohearing and methodically colliming at the same obiect The more wise and aged most commonly the lesse discoursiue and much talking is tedious their sentences are briefe fundamentall and pithy and their words seeme oft times very independent Besides this Solomon without regard to artificiall structure vttereth his experiments and that from the heart to the heart not from the braine to the eare as common vse among many is in these heartlesse dayes and also as the sanctifying Spirit of God moued him Therefore are his words pure without tincture altogether of spirituall rellish and without any taste of the caske For his maine drift is to cast man wholly out of himselfe that he might be found in Christ alone or else be vtterly lost Cap. 12. 13. Phil. 3. 8. 9. 10. Now my earnest desire reuerend religious and learned Gentlemen louers of learning speciall fauourers and friends of the learned and vertuous is that you would iudge these labours of mine amongst others worthy your acceptation rather valuing the same in your generous spirits according to the mind of him that honoureth and loueth your vertues then respecting the dignity of the worke it selfe which notwithstanding shall be such like as it shall please you to accept and the Lord to worke by it in the hearts of the Readers without whose quickning Spirit the whole Scripture is but a dead letter but into whose nostrils the Lord shall breathe againe the breath of eternall life it is to them no nose of waxe as the Papists say but a plaine euen way a lanterne to the feete a light to the paths Howsoeuer we are vnto God the sweet sauour of Christ in them that are saued and in them that perish 2 Cor. 2. 15. And vnto you this publike testimony of my obseruance and loue for your loue to our gifts and calling I trust shall be acceptable which I shall recompence againe with my continuall and hearty prayers to Almighty God the Father of lights and fountaine of all good that the true felicity and chiefe good reuealed to and penned by Solomon and here explained may be plentifully conferred vpon you to your greatest comfort here in your spirits soules bodies states and perfect glory of all in the Kingdome of glory London 1. Ian. 1621. Your VVorships in the Lord to be commanded TH. GR. AN EXPOSITION OR COMMENTARIE ON ECCLESIASTES CHAPTER I. Verse 1. The words of the PREACHER the Sonne of DAVID King in Ierusalem IN this Treatise of Solomon two things are to be considered First the Title or Inscription layd downe in this Verse Secondly the Substance Subiect or Matter thereof from Verse 2. to the end of the Booke The Words of the Preacher The Author is not simply named but described I. By the person that hee taketh vpon him at this time the Preacher not the Politician not handling matter of mans outward state but of his spirituall state teaching Mortification or the abnegation of himselfe and the carnall consideration and vsage of all things on the one side and the subiection of himselfe and all things with him to God onely in feare and obedience on the other side This word Coheleth translated the Preacher is of the feminine gender signifying properly an Assembly or Congregation figuratiuely a Function or Office in the Church And it is translated of the Greekes ECCLESIASTES a Preacher or one speaking in the Church Or it may signifie as here it doth a person revnited or reconciled to the Church and soâ—t is a note of a penitentiarie teaching others out of his owne experience of standing falling rising This reconciled Penitent Church man or Preacher is notified by foure names in the Scripture viz Solomon that is Peaceable 1 Chron. 22. 9. Iedidiah that is Beloued of the Lord 2 Sam. 12. 25 Lemuel that is Him that appertayneth to God Prou. 31. 1. Coheleth in this place II. He is described by his relatiue or parentage Sonne of Dauid An argument to moue attention and more serious consideration of that which is spoken and to procure beneuolence For Dauid his father feared God and was beloued of God and the people whereof hee tooke his name III. By his dignity or office King An argument to moue docility and awfull regard drawne from the dignity and authority of the person and duty of the hearers His office is explicated by the obiect thereof vnderstood in the next word viz. the people of God in Ierusalem IIII. By the place of his habitation in Ierusalem Ierusalem the Sacrarie Chappell or Treasure-house of wisedome the Fountaine of wisedome the onely place of Gods worship and speciall presence And therefore a King excelling all other Kings of the earth which are but meere worldly politicians not sanctified not guided by diuine wisedome but ignorant of the glory of God which is the end that Kings should onely
head is as a Tower the eyes are as watchmen looking round about and afarre off and as the Sunne which is the eye of the World Watchmen in the top of a Tower are watchfull diligent and circumspect fore-seeing euill a farre off and preuenting it before it surprize them So in the eyes of a wise man there is vnderstanding discerning iudgement sobriety heedfull diligence fore-sight Wisedome ordereth all the wayes of a wise man he escheweth dangers mischiefes inconueniences and euery hurtfull thing he procureth commodities on all sides he hath delight and pleasure in the workes of his hands Whereas contrarily the foole is blind he knowes not what he saith nor what he doth he obserues not persons times and place but rusheth headily forward committing euery word and deede to fortune He falles into the ditch on euery side hee dasheth his head against euery post he wrappes himselfe among bushes and briars as they that walke in darkenesse and vnknowne places and is rent and torne and if he struggle out he is neuer the neerer but is by and by in new dangers because hee wanteth the lanterne of Gods Word and Spirit to direct him into the right pathes and to guide him therein that onely is it that maketh the simple wise and teacheth man knowledge The World is Gods Booke euery thing that a man heareth or seeth is a leafe or a line wherein hee may reade something to his owne instruction and further edification The wise man beholdeth the wisedome prouidence goodnesse and iustice of God in all things Againe he beholdeth the deprauation and corruption of all things brought in by the enuie of the Diuell Hee discerneth the vprightnesse of godlinesse and the tortuosity of wickednesse the plaine pathes of wisedome and the peruerse wayes of folly in all things and in euery thing The one hee chuseth ordering himselfe in all his wayes according to wisedome the other he refuseth and correcteth and retracteth himselfe by wisedome So that the vnderstanding sober heedfull watchfull eyes of the wise looke not on the things themselues or outward appearances but on Gods wisedome goodnesse iustice in the things yea hee beholdeth Sathans malice and mans misery and discerneth the times and the seasons the workes of God therein and the counter-workes of the Diuel But the foole walketh in darkenesse The foole hath as it were no eyes or eyes wherein the sight is perished He looketh on things as doth the wise but he seeth into nothing Therefore Solomon saith Prou. 17. 24. The eyes of a foole are in the ends of the earth that is light heedlesse wandring eyes shewing the confusion of many vaine imaginations in the head but no discreete apprehension no sobriety of wisedome no prudent obseruation He looketh on outward appearances and obserueth childishly But hee cannot see one whit how the Scriptures teaching the whole knowledge of God and of our selues his wisedome mans folly his grace mans malice are continually fulfilled before his eyes Hee that is in darkenesse discerneth not colours no more doth the foole things that differ The foole gathereth vp follies and glorieth in some imitatiue wicked subtilties and a parable or wise sentence is harsh and odious in his mouth The foole hath the eyes of a beast iudging chusing refusing according to his carnall affections and lusts c. And I my selfe perceiued also that one euent happeneth to them all Here is his reuiew of the euent of wisedome and the wise This worldly wisedome which men so much magnifie maketh not a man happie For I my selfe not forgetfull of my selfe in my royalty not enamoured of my beauty not kissing my hand perceiued also as well as others that one euent or end happeneth to the wise foolish and both of them are alike subiect to the manifold afflictions calamities sorrowes and miseries of this mortall life Therefore speake what you can in the commendation of worldly wisedome and act what you can thereby it shall in the end be co-incident with folly Verse 15. Then saide I in my heart as it happeneth to the foole so it happeneth euen to me and why was I then more wise Then I saide in my heart that this also is vanity HIs determination or conclusion vpon the reuiew When I saw that the wise and foole had one euent and chance I reasoned thus within my heart If good things befall the foole as well as mee and euill things befall me as well as the foole then haue I to no purpose wearied my body and minde in searching out wisedome But I see that it doth so therefore to defraud a mans soule of pleasure in striuing for wisedome is to no purpose and consequently it is also vanity Verse 16. For there is no remembrance of the wise more then of the foole for euer seeing that which is now in the dayes to come shall be forgotten and how dyeth the wise man as the foole A Confirmation of his reason concluded in the verse aforegoing by two arguments the one in the beginning the other in the end of the verse Concerning the former If the wise man with all his words and workes be not had in euerlasting remembrance no more then the foole then is the labour and wisedome of the wise to no purpose but the antecedent or former part is true because that both the persons and their doings that now are shall be forgotten in succeeding generations therefore is the consequent or latter part true also Time is a depth which swalloweth vp all things And the decourse of time is a passage leauing all things behind it The further that time passeth away the more confusedly still wee see things past which in the end quite vanish out of minde as the bird or arrow that flyeth into the profundity of the ayre or stone that falleth into the height of the deepe Now the fish and the stone the bird and the arrow are all one euen without difference to him that seeth neither yea plaine nothing and so are all things vanished out of minde And how dyeth the wise man as the foole Here is the latter argument whereby hee confirmeth the vanity of wisedome by the same condition thereof with follie figured by a communication or rather an exclamation intimating that the wise is greatly to be commiserated because he receiueth no more fruit of his worthy labours then the mad and foolish that liue in sensuality and bodily pleasures after the manner of beasts It cannot be discerned by their end in outward appearance whether is the happier or whether is the more miserable Verse 17. Therefore I hated life because the worke that is wrought vnder the Sunne is grieuous vnto me for all is vanity and vexation of spirit A Conclusion Therefore am I so farre from hope of obtaining any contentment profit or happinesse in this World that I rather hated life it selfe hauing no matter of loue or desire in it My reason is because that all things which men doe in this life are grieuous
inordinate affections and lusts to wrong oppresse reuenge and catch from euery man to grind the face of euery man in lending and betting to wrest the Law for aduantage bewrayeth not onely foolishnesse but madnesse harming himselfe and mischieuing others as other mad men doe The difference betweene them standeth onely in this that the one is but a bodily madnesse caused most often through the superfluity of an humour the other is spirituall inspired and incensed of the Diuell That is in the blood this is in the heart that is brutall this is diuellish that is common to all this peculiar to the children of the Diuell that hath not reason this vseth not reason or rather that cannot vse reason this will not vse reason Finally there is a spirituall frenzinesse in fleshly sobriety These are Sathans wildings whom he hath blinded and so rideth them at his pleasure They are taken of him at his will as the Apostle saith The proposition is amplified by a vehement asseuâ—ration Surely And a gift destroyeth the heart This is another effect of impatience peruerting of the Law for bribes In Deut. 16. 19. A gift blindeth the eyes of the wise and peruerteth the words of the righteous that is either the words of him that else would iudge righteously or the matters of the innocent for the Hebrew word Dabar signifieth indifferently both and both are one Here it is said a gift destroyeth the heart corrupteth the heart taketh away the heart all are one Who is so blind as he that will not see And so foolish as he that wil not vnderstand What heart is more corrupt then that which condemneth it selfe in that which it alloweth or rather condemneth it owne thefe in giuing sentence vpon anothers yea which presseth it selfe to death in giuing sentence of death or absoluing another from death And what words more peruerse then those of Iudas Quid mihi dabitis What will ye giue me and I will betray the innocent into the hands of his cruell aduersaries When the Magistrates eyes are blinded then is he led by the string of the briber and the briber by the string of the Diuell and they both fall into the ditch As the sight of the Apple desfroyed the heart of Eue so the sight or feeling of a bribe destroyeth the heart of the wise that knoweth the Law and discerneth iudgement Our first Parents for an apple lost Paradise and woon hell so euery child of Adam like Esau for a sweet bit will sell his soule to the Diuell and his brother to a lying bribing thiefe yea partake with the thiefe as Iudas did with the Pharisees and all for a bit We wiser children thinke that it was a great folly in our first Parents that hauing so much and so much choyce of other fruits would notwithstanding taste of the forbidden sruit without any neede at all It is euen as great folly for a man in his abundance to destroy himselfe and his brethren for a bribe a trifle of no value The briber is the Diuels messenger Now when he presents his Masters baite to the bribe-taker then is the Diuell at hand to inflame the lust of couetousnesse in him whereby the bribe seemeth pleasant to the eyes as the apple did to Eue. The gift dazzeleth the eyes it hath a bewitching power in it it taketh away the heart it peruerteth wordes it maketh a wise man madde Verse 8. Better is the end of a thing then the beginning thereof and the patient in spirit is better then the proud in spirit A Description of impatience by the euent Better is the end of a thing c. These proud persons that will not relie on the prouidence of God nor submit themselues vnto his will but they will needes be what they will be and haue what they will haue and so through impatience fall to wronging snatching racking reuenging deceiuing wresting c. doe at their beginning aime at great matters worke much mischiefe make themselues terrible to inferiour men to sucke aduantage at their pleasure out of them and to make them come in with offerings on euery side as to some great Idoll But this proud presumptuous tyrannicall beginning shall haue a bitter end For God is iust to defeat them to reward their pride with shame and confusion He is good and mercifull and will deliuer the oppressed out of the hands of the oppressour in the end euen in his good time God most wise most iust will turne those euill attempts to his owne glory and good of his children The end tryeth euery matter and euery man for in the end commeth iudgement And the iust Iudge will take vp all matters into his owne hands and pronounce righteous iudgement And the patient in spirit is better then the proud in spirit These words containe the rule it solfe inferred by way of consequence or a conclusion of the premisses Therefore the condition of the patient man that suffereth wrongs and contumeliet is better then he that of pride â—asteth away yea derideth patience as but basenesse timorousnesse pusillanimity The argument may be gathered thus Prop. If a wise man of a proud and impatient spirit falling to oppression and bribery shall in the end bring the iust iudgement of God vpon his madnesse then is the pationt in spirit that rather suffereth wrong better then he Assump But the Antecedent is true Therefore the Consequent Concerning the sequell or argument of vanity it may be thus framed Prop. If he that is oppressed vnmercifully racked despitefully entreated depriued of his owne right ouerthrowne in his righteous cause yea trodden vnder foote by the proud and violent If he I say be better then a man of power that may doe euen what he lusteth that can auenge himselfe of euery man that multiplyeth wealth that by wisedome is crept into the place of honour and is able to benefit whom he will and vndoe any that contendeth with him whereupon the people fall downe vnto him and he suckeâ—h out of them what aduantage pleaseth him then is all but vanity and misery For the former is counted miserable and if the later who blesseth himselfe and is counted happy of others be vaine in his beginnings and miserable in his ending then is all misery and vanity both to oppresse and to be oppressed Ass But the Antecedent is true therefore the Consequent Verse 9. Be not hasty in thy spirit to be angry for anger resteth in the bosome of fooles AN amplification of patience by a dehortation Be not hasty in thy spirit to be angry Let no pride distemper thy passions and moue thee to wâ—athfull contention and reuenge whereby thou shalt be prouoked to deuise and plot mischiefe against thy neighbour yea and against the Lord also when thou hast once giuen place to the Diuell and suffered thy lust to get dominion ouer thâ—e For anger resteth in the bosome of fooles Anger is an enemy to wisedome and counsell therefore he that is swayed with this
grindeth a man and his estate all to powder Secondly her subtile deuices are compared to snares nets As the fowler and fisher are skilfull to catch fowles fishes by their snares and nets which otherwise are out of mans power and reach so the harlot by her wilie deuises insnareth the wise by inflaming lust in them which blindeth their vnderstandings bringeth their soules in the end into the bondage of the body the Harlot and the Deuil How she maketh and setteth her snares and nets Solomon depainteth out by an hypotyposis or liuely description Pro. 7. 10. to the end Her bates or songs are pleasant witty and sugred words Pro. 5. 3. The lips of a strange woman droppe as an home combe and her mouth is smoother than oyle She is subtle both by words and gestures to kindle lust to enamour and rauish the simple with the loue of her she maketh her selfe a beautifull and precious Iewelin his eyes she transformeth her selfe to delude the sences like a lugler draweth the imagination after her shewes to make him phantasticate on her as an angell whereupon she seemeth to be an angell in his deluded eyes when she is indeed but an Empusa Lamia Strix a beastly whore to be put to grinde in the house of correction acommon pocky Iade And her hands are as bands After that she hath once entangled their affections she then bindeth them as prisoners are bound as Delilah did Sampson and leadeth them to hell She in effect saith as Delilah did The Philistims be vpon thee Sampson death and destruction be vpon thee my sweet heart Prou. 7. 27. Her house is the way to hell going downe to the chambers of death She kisseth shee imbraceth the foole in her armes she ioyneth hand in hand she dallieth she mingleth now and then a discord with her lasciuious concords to whet the affections but her armes are ropes wherewith the gentle louing beast is bound for the slaughter and the feete of the spider inwrapping the bee or flie in her copwebs Yet are these simple ones strongest and the wisest also in their owne conceits and so are they led as an Oxe to the slaughter and as a foole to the stocks Prou. 7. 22. This of the illustration Who so pleaseth God shall escape from her Here he amplifieth her deuillish subtilties by the power and force thereof in the persons tempted First negatiuely onely he that feareth God as did Ioseph shall escape from her or he that is good before God in his election being taken by her shall escape from her though he be through humane frailtie for a time deluded by her For the elect may fall but neither wholly nor finally The seede of grace shall be of force in the end to ouer-power her force Secondly affirmatiuely but the sinner shall be taken by her He whom God hath forsaken shall be surely taken by her he shall neuer be able to ouercome the strength of her temptations but giue place to his fleshly lusts prouoked and inflamed by her For she is the rod of Gods indignation vpon the sinner and her house is the wide gate and broad way that leadeth to hell Verse 27. Behold this haue I found saith the Preaecher counting one by one to finde out the accompt Verse 28. Which yet my soule seeketh but I finde not one man among a thousand haue I found but a woman among all those haue I not found A Confirmation of the infinitenesse of the harlots wicked subtilties and the fooles madnesse by the impossibility of finding it out Behold A note of a wonder of attention and serious consideration of vehement asseueration and of sensible proofe For a man will beleeue what hee seeth or else nothing behold consider thinke well of it see in your owne experience if it be not true This haue I found counting one by one to finde out the accompt That is to say weighing one thing after another or diligently searching out by discourse and obseruation all the subtilties and deuices of the harlot and the mischiefes that insue thereof Which yet my soule seeketh I still desire to finde out her turning of deuices her innumerable plots and fetches her blindings her variable trans-forming of her selfe to worke vpon the affections as the Musitian turneth his instrument to what tune he pleaseth But I find not That is there is none end of her wickednes Shee is thespawne and fountaine of all manner of euils For euery word and gesture is a world of deceits Her apparrell and euery part theseof her motion countenances lookes glaunces frownes flickerings are innumerable Shee fils the mind full of fancies configurateth them as she list like a deuill She stirreth vp the flesh into rebellion against the spirit like a deuill Omnia spirant delos Her fingers are snakes her words drops of poyson she weepeth with the crocodile louingly and compassionately her eyes streame out the venime of the cokatrice she hath Hyaenaes voyce and deuoureth as Leuiathan For she bringeth the foole into a paradise of pleasure but his out-gate at the last is the stocks pocks gallowes hell Saith the Preacher A confirmation of the truth of this discourse and obseruation concerning the infinite wickednesse of these subtle fooles made fooles by the testimony of the person searching discoursing obseruing The Preacher a man of age and experience and exercised all his life in the studies of wisedome and knowledge of all things good and euill One man of a thousand haue I found q. d. there is a possibility to find out the subtle deuices and turnings of men that are wise and wil-full in euill though they giue themselues ouer to delude ensnare For there is some curbe of reason some small remorse whereby their wayes are something more plaine they all deuiate not altogether from the principles of humanity into diabolicall falshood cruelty and shamelesnesse and so some few of them may be found out and comprehended But a woman among all those haue I not found there is not one of these witty wicked harlots can be found out i. their infinite wayes and deuillish deuices to deceiue circumuent ensnare yea and to spoyle by subtlety and cruelty is not to be comprehended by the reason of man because the wicked woman is reasonlesse remorselesse sencelesse dead in sinne her proceedings and sudden enterprises are vnnaturall and voide of all reason her spirit is buried and extinguished in her lusts and so hath Sathan more power ouer her and more powerfully worketh by her Therefore her strange deuices deceits pleasing allurements yea and her cruelties also are like the deuils Though Ahab had sold himselfe to commit wickednesse and was euen sicke of his couetous desire yet such a wicked and sudden plot whereby to obtaine his desire neuer entred into his minde or if into his minde yet not into his heart to act it without further prouocation as that of Iezabels in murthering innocent Naboth Verse 29. Loe this onely haue I found that
day of vengeance as men reioyce when their grounds are purged of weeds and serpents all this I say is now perished Their enuie also emulation and ambition contention of honour and preferment is now perished Neither haue they any more a portion for euer c. They are now no longer partakers of earthly things that are so much desired and hoped of the liuing no fruite of any facultie or possession redoundeth to them they haue no part no footing here any longer but are swallowed vp of the graue the pit hath shut her mouth vpon them so that their paths and wayes of life are closed vp as the paths of a ship in the waters and of a bird or arrow in the aire The intent of the holy Ghost in all these things is to shew the vanitie of life and death to crucifie the world to vs and vs to the world that we might liue in the Lord and not to giue way to dissolute carelesse epicurish liuing as the wicked doe interprete all things according to their lusts and vse them to their damnation which by words and deeds they call vnto them Verse 7. Go thy way eate thy bread with ioy and drinke thy wine with a merrie heart for God now accepteth thy workes THese next foure verses are an explication of the consequence vers 15. chap. 8 by an enumeration or an hypotypôsis of the vse of worldly things by way of an exhortation or permission of their comfortable and ioyfull vse whereof many make some doubt as man is most apt to place a deuotion and conscience in things indifferent with neglect of that which is necessarie Our owne things please vs best but other mens we see a farre off and are coldly affected So we deale with God But the kingdome of God standeth not in meates drinkes wedlocks c. which are worldly and transitorie things but in a new creature For no ordinance of God is to be disanulled But if we be renewed all things shall become holy to vs. For to the pure all things are pure and holy otherwise the best things are vncleane to vs and defiled by vs. We are not vnder the bondage of any thing but all things are subseruant to vs and lawfull except in case of offence Go thy way The first particular is of the comfortable vse of meates and drinkes Giue ouer thy carefull and vnprofitable studies and idle speculations leaue secret things to the Lord be content with that which he giueth by lawfull meanes in a lawfull calling desire not other mens labours pled not in difficult hard and vneuen by-paths with griefe and greedie desire but eate thy bread with ioy liue comfortably of that which thou hast cast thy care vpon God Drinke thy wine with a merrie heart Let faith peace of conscience expell the bitternesse of distrust and feare the arme of the Lord is not shortened nor his hand emptied thy care can neither adde nor diminish the Lord is mercifull not cruell to leaue his seruants he is bountifull not niggardly if he tarrie long it is but to trie thee Though he kill thee as Iob saith yet beleeue in him Hope in God saith Dauid doe good◠dwell in the land and thou shalt be fed Eate and drinke therefore with an hopefull heart comfort thy bodie with thy goods For God accepteth thy workes Because thou art not carefull distrustfull fearfull not leaning to thine owne wisedome not relying on thine owne prouidence nor arrogating the gift of God to thy selfe and blessing thy selfe as infidels doe therefore doth God accept thy workes for he accepteth thy person and hath taken thee into his protection and wardship therefore eate with ioy drinke with mirth liue in comfort Obserue here that first we must please God by faith in him which is his owne gift and worke Secondly when he is thus pleased then doe our persons please him we are his and accepted of him in his Sonne in whom we beleeue Thirdly when he accepteth our persons then do our workes please him both religious exercises and externall workes as eating drinking feasting reioycing apparelling marrying c. For God is glorified in all things by his children For they respect the glorie of God their maine end not the satisfying of the flesh in the affections and lusts thereof The feasts of Abraham and Iobs children were accepted of God the royall attire of Solomon Dauid Hester pleased the Lord because their persons pleased him The Wedding dinner of the Iewes pleased Christ Ioh. 2. 2. The labour of the husbandman and tradesman the honest care of euery housholder the worke of euery seruant pleaseth him Faith and a good conscience remoueth away the curse from vs and then are all things blessed to vs. Verse 8. Let thy garments be alwayes white and let thy head lacke no oyntment THe second particular is of Apparrell Let thy garments c. As God hath crcated all things for the seruice and vse of man aswel for satiety delight and pleasure as for necessitie not onely skinnes of beasts haire and wooll for cloathing but also silkes and fine linnen for elegance and ornament and hath giuen an vnderstanding heart to man to find out the skill and knowledge of converting them to a mans comfortable vse he may also vse the same according to the dignity of his person yet in modestie and sobrietie in carelesse comelinesse to shew forth reuerend gravitie not contemptible leuitie as phantasticall apishnesse is now in most people ridiculous making themselues spectacles of folly one to another as though the soule were made for the apparrell and the apparrell to shew forth the lust of the body which is in these dayes like the fire of hell deuouring vp all things firing men and women of all sorts out of their possessions and bringing many into desperation their pompous shewes ending in ignominie and making them by-by-words to the basest people Let thy head want no oyntment In those countries there are many aromaticall plants and much vse of oyntments which are in those places most precious and delicious vsed for the refreshing of the spirits with the fragrant odours thereof The vse hereof our Sauiour Christ approued in receiuing the oyntment brought him and commending the woman for it Iohn 12. 3. 7. and else-where By oyntment is meant all kindes of sents and perfumes and whatsoeuer else for the comfort and delight of all the sences all precious and pleasant things dainties and nouelties vsed not for prouocations to lust or of pride but for the ornament of the soules pallace that she may more cheerefully execute her functions therein Lastly white garments and oyntments signifie ioyfull and comfortable liuing in the right vse of the fruit of faith and peace of conscience Verse 9. Liue ioyfully with the wife whom thou louest all the dayes of the life of thy vanitie which he hath giuen thee vuder the Sunne all the dayes of thy vanitie for that is thy portion in this life and in thy labour
not captiuated to his owne will is truly royall And thy Princes eate in due season c. That is when thy Magistrates Counsellers and officers are moderate and modest not giuen to feasting banketting prodigalitie pride glorifying one another in the flesh not to proud apparell proud buildings not to sports and pleasures drunkennesse and venery Prou. 31. 3. 4. 5. 6. 7. For who is then graced preferred rewarded but the vassals of their lusts The Church and Churchmen go to wracke wanting necessary meate drinke apparell lodging c. but rather to sobrietie and parsimony not to oppression and robbery but to liberalitie and bountifulnesse not to carelesse wasting of the wealth of the land but to preserue and increase the same not to rob and spoyle but to enrich the Church and commonaltie lastly so to serue the body that the body of the Church and commonwealth may be serued by it and the Lord by both Verse 18. By much slouthfulnesse the building decayeth and through idlenesse of the hands the house droppeth through AN exposition or explication of the woe or miserie especially of the former part thereof vers 16. illustrated and inforced by a comparison drawne from the euill and disorderly oeconomie or gouernement of a priuate house or family which sheweth forth it selfe in the euill vsage of the outward building These euils are slouthfulnesse and carelesnesse or idlenesse The former is a vice of the minde the latter of the body A carelesse minde an idle hand Where those vices reigne the house not onely decayeth but rotteth and droppeth vpon the head of the improuident slouthfull vnthristie housholder A man in respect of his person is knowne by his apparell countenance and gate what manner of one he is as touching his ethicks or morality saith the sonne of Sirach Againe he is knowne by his house yard grounds cattell seruants and children what manner of man he is as touching his economie or husbandry Prou. 24. 30. 31. The house of the slouthfull man is ruinous and droppeth through his yard is like a vaste desert the fences and walls broken downe as a vineyard layd waste his fields are ouergrowne with thistles and briers his family is disordered and idle one contending and quarelling with another girning one at another all maisters and vnruly Thus it is in the house of prodigals drinking slipthrifts and Belials do naughts Thirdly in respect of his politicks or magistracie he is knowne by his subiects For as the housholder is in his house or family so is the magistrate in the citie and the king in his dominions An house is a part of a streete a streete is a part of a citie the citie is a part of the kindome The king is the head the kingdome is his body consisting of members whereof some are superiour as those that are placed in gouernment vnder him and are subordinate one to another others are inferiour Whereas the Prince feareth not God but is either couetous or wastfull carelesse and dissolute then the Church and common wealth go to wracke The gouernours are rauening Harpies and riotous deuouring the commons and feeding themselues of the flocke yea euery one after their examples preying one on another The vngodly flatterers lust-seruers are aduanced and placed in offices for money or fauour for there is no care nor feare of God in the superiours but euery one that feareth God is dishearted and he that speaketh vprightly is hated in the gate and he that rebuketh is abhorred Amos 5. And amongst those wicked ones there is nothing but enuie and contentions euery one being giuen to oppression pride and ambition and all enemies to God and godlinesse Whereupon it commeth in the end to be a vast desert of wilde beasts and as a vineyard lying waste spoyled with foxes and wilde boares like a field ouerrunne and cropt vp with cattell and pastures rooted vp with swine and ouergrowne with thistles and briers Such desolations doth the Lord threat vpon carnalitie and contempt of his word All these things declare what the Prince is and by what manner of spirit the commonwealth is inliued and moued For as the spirit of a thing is such is the thing If the spirit be weake the body is ouergrowne and ouercome with diseases as we see in plants in beasts in men Now the spirit of houshold gouernment is pater familias the good man of the house The spirit of polity or commonwealths gouernment is the king A prudent and valiant Prince hath a strong constitution and sound body his spirit worketh effectually in the finger and all vtmost parts as well as at the heart and inward parts that there may be soundnesse and ioy in all the body Verse 19. A feast is made for laughter and wine maketh merrie but money answereth all things AN explication of the complaint or woe especially of the latter part thereof vers 16. which was this Thy Princes eate in the morning that is spend their whole time euen the morning it selfe wherein nature it selfe bindeth vs to sobrietie and solitary study in eating drinking pleasures like to the Sodomites and beastiall Princes of Israel It is illustrated by the contrary and right vse of eating drinking and other expence A feast is made for laughter The vse of meate is the reparation and conseruation of the body in health and strength that a man may be enambled to discharge the duties of his calling wherein God hath placed him He must keepe his body in temperance sobriety and chastity that the minde may be more cleare and free of greater strength and vigour in the functions thereof both for deliberation and execution As for a feast that is made for laughter for a recreation of the minde and body at certaine conuenient times and to preserue common societie and neighbourhood or rather to testifie friendship and loue one towards another though particular businesses and necessities haue distracted them and drawne euery man ad sua curanda to care for his owne things of the vse whereof feasting and co mmon meetings testifie a certaine communitie such as in this disordered world and miserable condition of man can be had But to be addicted to feasting to make a trade of pampering the body as epicurishnesse and beastlinesse For beasts regard nothing but the belly they are all body and to feede well is their perfection And wine maketh merrie Wine also hath the same vse that is of meates He that giueth himselfe to drinking and companiship is a drunkard although he neuer be drunke Therefore the Prophet Esay denounceth a woe against them that are able to drinke strong drinke Woe be to them for they spend not onely the time of life idlely and wastefully but also make others drunke and glorie in euill But wine is not for Kings nor strong drinke for Princes Prou. 31. 4. but for the sicke to recouer health as Saint Paul said vnto Timothie Drinke a little wine for thy stomackes sake and often infirmities and wine
the prossyllogisme propounded in the beginning in the same words to intimate both his mature deliberation and the certaine truth thereof For hauing seriously considered and by long experience found out the condition of man and state of all things he could conclude no otherwise then at the first he propounded namely that all things are vanitie most vaine All things are vncertaine full of corruption and matter of griefe There is nothing whereon to trust nothing that affoordeth happie contentment Euery state of life is miserable both the contemplatiue the sensuall and the royall both the priuate and the publicke both the ciuill and also diuine gouernment to humane reason is nothing but confusion and disorder And euen those things that seeme to be in our power haue their euents contrary to our intention and expectation Now all this is to bring vs to the deniall of our selues to restraine our greedy desires worldly vaine hopes and vnprofitable endeuours to trust in the liuing God who only is most wise most good and giueth all at his pleasure and in his owne time Verse 9. And moreouer because the Preacher was wise he still taught the people knowledge yea hee gaue good heede and sought out and set in order many prouerbes AN amplification of the conclusion by an admonition begun here digressiuely figured by a Prolepsis the obiection whereof is vnderstood and is such like we are not bound to giue credence to all things contained in this treatise seeing that no man is so perfect in this life but that he may erre and is defectiue and weake in the truth it selfe Besides that the inordinate life of those that write to instruct and admonish others is a meanes to diminish their authoritie and to make their labours fruitlesse The answer is vers 9. 10. 11. wherein he procureth authoritie to his doctrine by sundry arguments Because the Preacher The first argument is drawne from his person or office He is not now Solomon seduced by his idolatrous wiues and flickering concubines he is not Solomon giuing the reins to inordinate desires not Solomon enamoured with the glory of the world and worldly delights but Solomon aged experienced prudent repenting mortified reconciled to the Church of God neare to death neare to iudgement Therefore is he the fittest and most able to admonish others by reason of his knowledge and much experience in all things Was wise The second argument drawne from his extraordinary wisedome He was wise yea the most wise therefore are his admonitions to be regarded and followed He still taught the people knowledge A confirmation of the admonition by the end and vse of his wisedome which was the godly gouernment of his people not meerly politicke for his owne tranquillity and pleasure and vainglory of his owne person but diuine and religious that the people might be contained in obedience euen in the religious feare of God rather then either by plaine force or other beguiling deuices without care or loue of Religion which come to naught 1. King 3 7. what the intent of Solomons prayer there is and his meaning here is euident Deut. 17. 19. 20. by the charge of Moses the King must be continually exercised in the booke of God that he may learne to feare the Lord and obey his word without arrogating libertie to himselfe to decline either to the right hand or to the left that his hart be not lifted vp aboue his brethren to tyrannize and rule in his owne name but to ioyne in the worship and seruice of God with them yea to be a patterne and example of vertuous and godly life vnto them Yea he gaue good heed The third argument is drawne from his carefull obseruation and experience He was wholly and continually attentiue to heare to see to discerne to iudge as the Hebrew word aizzen of the coniugation piel signifieth And sought out As he was attentiue and heedfull so was he industrious and painfull to know much by liuely and self-experience this is the fourth argument And set in order many prouerbes A confirmation of his knowledge attentiuenesse and industry by the effect or fruite thereof as 1. King 4. 31. 32. 33. 34. He was wiser then all men then Ethan Heman Chalcol or Darda he spake three thousand prouerbes and his songs were an hundred and fiue he spake of all the creatures and there came of all people to heare his wisedome By all these arguments we learne what the calling gifts and duties of true teachers are Cursed therefore are these Popish ignorants and our Atheisticall politicians They are both alike enemies to knowledge and the true feare of God Verse 10. The Preacher sought to finde out acceptable words and that which was written was vpright euen the words of truth A Fifth argument drawne from the profitablenesse of his doctrine The Preacher sought to find out words of delight or acceptation not vain speculations carnall inuentions vnprofitable fables curious and fruitles fancies vain ianglings but wholsome doctrine profitable for edification in faith and obedience to the word of God as S. Paul saith 2. Tim. 3. 16. The Scripture is giuen by inspiratioÌ„ of God for doctrine reproofe for correction instruction that we might know the truth and by the truth destroy lies and errours And that we might be mortified and dead to sinne and quickened and renewed into holinesse and righteousnesse The setting forth of truth and righteousnesse and the destruction of lying errours and vice is all that the Scripture aimeth at that the man of God might bee perfected to all good workes of piety and charity This is the drift of the Holy-Ghost in the Pen-men of the Scriptures and of Solomon heere and so of euery teacher sent of God And that which was written was vpright c. A sixt Argument As they were profitable writings or delightfull to them that loued trueth and righteousnesse so were they vpright and true not deceitfull flattering men-pleasing but the true wholesome foode of the soule Solomon in vttering the words of this Treatise had the infallible assistance of the Spirit Verse 11. The words of the wise are as goads and as nailes fastened by the maisters of Assemblies which are giuen from one Shepheard AN explication of those acceptable and vpright words of truth taught by the truely wise that are inspired of God by the effect or vse thereof which is illustrated by a twofold similitude of goads and nailes The words of the wise are as goads The heauy and idle Oxe minding no other thing of himselfe but eating and sleeping is rouzed vp and caused to doe profitable seruice to his owner by the prickes of the goad as the horse is by the spurre and â—he whippe euen so by the reproofes and checkes of the wise are the drowsie and sluggish carnalls stirred vp to duties of pietie and charitie which of themselues are but selfe louing lumpes of sinne vnwilling vnapt dull and blockish to learne or practise any workes eyther of
c. A two fold reason inforcing the admonition vpon the Reader The first is drawne from the vnprofitablenesse of many words and writings of men which are discordant and distractiue of mens mindes which falleth out whereas the infallibilitie or direction of the spirit is wanting which gift was promised to Solomon 1 Kings 3. 12. and he was assured thereof and therefore without vaine presumption may iustly retract the Reader from other warbling erroneous imperfect discourses and treatises of men wherewith doubtlesse hee was acquainted as in his Booke hee intimateth plainely enough to this diuine-inspired Treatise of his owne concerning the chiefe good So that all writings except those that are warrantable by and grounded on these speciall pen men of the Holy-Ghost are vnprofitable and to little purpose affoording no tranquillitie peace durable joy comfort to the heart and conscience For they can not impart that to others which they altogether want themselues For they being in darkenesse seeke onely for it where it cannot be found seeing that God hath subdewed man and all things to vanitie which can neuer be the mother or fountaine of felicitie And the earthly paradise is destroyed This text maketh litle for those that being so eagerly and seruently deuoted to their worldly and fleshly lusts thinke and say that so much preaching and writing is neceelesse For Solomon taxeth not the holy and great Labours of the Lords Ministers who keepe themselues within the compasse of his written word but he taxeth these slouthfull ones sleepie and spirituall drunken ones ignorants and fooles that euen weary the Messengers oâ— God with calling crying lifting vp their voyces liâ— e Trumpets earely an laâ—e and yet will they not be awaked they are heauy-hearted dull-eared pore-blind long about alittle and that little is quickely forgotten If the Preacher be but silent a while they are ready to daunce about the golden Calfe and beginne to thinke and talke of Egypt agayne They are like the stone of Sisiphus or heauy logges pulled vp the side of a stiepe hill which lush downe agayne when a man letteth his hold go Againe on the contrary side this taxeth those that are quick of hearing but heauy footed ripe in the top dead at the roote nimble chapt and slowe handed There is none end of their hearing new instruments new voyces new tunes new formes new stiles they are all for nouelties full of the itch full of curiositie but their heart goeth after their pride after their couetousnesse These extreames are at length coincident There is none end of speaking and writing to the sluggish and curious They are both a great burden to their teachers they will neuer be pleased Solomon therefore in these words willeth them to be doers and diligent practisers the one sort to humble themselues the other to rouze themselues to obedience that they may haue experience and feeling in themselues of the grace and wisedome of God manus est causa sapientiae and then shall they comfort not weary to death their teachers as many doe But those greedy eares proude and couetous that are so zealous to heare and yet their teachers but figge-frailes and themselues sucking spiders casting them out when they haue suckt them as they doe their oyster shells are but gadding carnalls and bloud-suckers When they would be ridde of their teacher then will they put him out of breath and when he cannot preach twice a day hee may sit vnder the Iuniper tree with Elias to be fedde with Rauens I speake not this to set dogges on barking to whom all things are alike but the God of order hateth confusion which take vp all occasions of euill speaking but rather to stoppe their mouthes by putting a difference betweene the truely religious and truely deuoted and gadding talkers whose backs and eyes are full of pride and adultery But our All-alikes are not for differences but confusion But when they haue once made a confusion of good and euill sowre and sweete light and darknesse then in the flesh will they make differences they cannot abide confusion euery one striueth for superiority and preheminence euery one preferreth him selfe before other and glorieth in his riches in his learning in his knowledge in his skill in his friends in his strength and men acknowledge such differences but of light and darknesse carnall and spirituall precious and vile they will admit no difference all must be alike and the more carnall the more acceptable The ciuill and orderly vicious the best garnisher of vice in vertues robes and colours is the most wise and most commended And much study is a wearinesse to the flesh Hee speakes not this of the paines of the holy writer nor of the reader that ought to exercise himselfe day and night in the Scriptures and that with delight but of those erraticall extreame persons of whom I spake before both writers and readers Dauid exercised himselfe continually in the Law Psal 1. 2. but he got wisedome by doing it Psal 119. 98. 99. 100. And Plato saith Manus est causa sapientiae When a man hath disquieted and tormented himselfe long about predestination c. yet shall the ioyfull and cheerfull practise of Christianitie sustain him and faith in Gods mercy towards him shall be his onely comfort in life and death For all our felicity is in Gods acceptation and he putteth none away that constantly seeke him with their whole heart that is sincerely not guilefully Psal 32. 2. Neither doth he forsake any that do not first forsake him The vnderstanding of this may we see in Iudas the guilefull disciple and the eleuen true disciples Know thy maisters mind heare what he saith to thee and apply thy selfe to do his wil without seaching into his secrets and thou shalt neuer lose his fauour nor be turned out of his seruice For he is not so easily displeased but beareth with innumerable imperfections and infirmities in his children whom he measurably chasteneth and deliuereth not ouer to death He is most wise most good most mercifull if thou doest not account his mercy greater then thy sinnes thou doest limit him who is infinite To know thy sinnes to acknowledge and confesse them and to despaire of righteousnesse and saluation in thy selfe and by thy selfe is that which he requireth for then thou wilt flie to him trust in him rely on him and be euer thankfull to him Surely when thou art none of thine owne then art thou his Much reading and studying is indeed a wearinesse but it is a delightfull thing to do the commandements Experimentall knowledge is full delightfull and comfortable A litle that one eateth is better then all that a man can heare of reade of study of dreame of Greedy speculatists and hearers are but dreamers they are neuer satisfied but soone weary of well doing but God will be heard of vs seene of vs and serued of vs as if he were a King in bodily presence This is the fulnesse of sound faith feare and