the worke of God whatsoeuer the meanes be For nothing is without him He vseth crooked things to the accomplishment of his will as well as straight But the wisedome of God in applying them to vnknowne ends and good ends excuseth not mans malice and euill intents Weigh the reason of aduersity by wisedome and then rest on God as Iob did and as Dauid did in Sauls persecutions in Absolons rebellions and Shimeis cursed raylings Iob said The Lord giueth and the Lord taketh away and we must receiue euil punishment and chastisements because we are euill as well as good of the Lord. The former are our deserts the later Gods mercy Dauid said of Shimei Let him alone peraduâ—nture the Lord hath bidden him curse So consider that this is the worke of God Therefore feare blaspheme not neither fret nor striue Thou canst not alter the course of the heauens nor change the weather but thou in wisedome applyeâ—t all thy worldly businesses to the times and as the times will giue thee leaue Anger and contention is but vaine This patient consideration and contentation is inforced by a reason of the intent and end of Gods wisedome herein God hath also set the one against the other c. So hath God tempered the life of man with the intercourse of crosses and succession of things contrary exercising iudgement iustice and mercy in his secret counsell that man might find nothing what to say or doe to imagine or deuise in any state of himselfe For Gods worke is most wise secret and firme vnalterable by man not to be preuented nor amended by his erroneous counsels But the must let the arrogant search of causes passe and glorifie God in aduersity as well as in prosperity as Iob did yea God sendeth prosperity and aduersity and other contrary accidents to trie vs namely that we may see and know the manifold hidden hypocrisies of our hearts that by these occasions shew forth themselues in imaginations affections words and workes Deut. 8. To conclude God doth this that wee may know and confesse him to be all in all and our selues to be but fooles and beasts of ourselues Verse 15. All things haue I seene in the dayes of my vanity There is a iust man that perisheth in his righteousnesse and there is a wicked man that prolongeth his life in his wickednesse A Confirmation of the former reason by the effects of Gods secret and wonderfull prouidence seeming quite contrary to reason and to be intollerable indignities which he further confirmeth by the testimony of his owne experimentall knowledge All things haue I seene There is nothing that can be conceiued and knowne by the vnderstanding and reason of man but I haue had the obseruation and experience thereof For from the prudent obseruation and experience of the workes of God haue I gathered rules of wisedome for the instruction and direction of others He addeth In the dayes of my vanity to signifie the fulnesse of his experience of good and euill of wisedome and folly He hath seene both in himselfe and obserued in others the workes of God This briefly of the testimony The matter or subiect of the testimony are two particular effects of Gods prouidence The first is There is a iust man that perisheth in his iustice namely for truth and righteousnesse sake So Abel was slaine by his brother Cain because his deedes were righteous and his owne wicked 1 Iohn 3. 12. Esay saith Chap. 59. 15. Hee that departeth from euill maketh himselfe a prey Naboth was slaine for keeping a good conscience The Prophets our Sauiour Christ the Apostles and Martyrs suffered death for the truth Many are murthered spoyled vexed rayled on by the wicked for righteousnesse sake and euen the last end of the righteous oft times seemeth to be without honour as the wicked in hell confesse they erroneously iudged in time of their iouill life Wisd 5. And this is a thing contrary to carnall reason and hard to be vnderstood Psal 73. 16. 17. And therefore are many offended thereat and take occasion to depart from the way of truth For they fully know not this point of wisedome namely to relie on the prouidence of God contrary to humane reason and that he is most honoured when we trust him on his bare word The second effect is contrary to this And there is a wicked man that prolongeth his dayes in his wickednesse Contrarily againe some there be that neither feare God nor reuerence man without conscience without truth in words and deeds swearers blasphemers oppressours despisers of the good mockers of grace couetous iniurious and yet flourish in prosperity haue the World at will haue children at their desire build houses plant vineyards purchase Lordships yea they are honoured of men and praised for their wisedome they liue in health and die without sicknesse Iob 21. 13. Lazarus perished in hunger Diues liued in pleasure Christ was soone cut downe but Herod liued long euen till he was foure-score yeeres old If a man iudge according to outward appearance these things argue that there is no prouidence at all But it argueth infidelity and pride enough when a man will beleeue nothing without so many reasons and proofes nor doe any thing at Gods command till he see his wages Mal. 3. 14 Righteous men die and mercifull men are taken away Esay 57. 1. that they might not see nor feele the euils to come on the World as Lot was taken from among the Sodomites And wicked men liue to their further vengeance and sorrow as did Herod The righteous are chastened with death and the wicked liue to increase their damnation 1 Cor. 11. 32. They are taken away lest wickednesse should alter their vnderstanding and deceit beguile their minde Wisd 4. 10. The wicked liue to defile their soules and bodies with all kinde of sinne to haue all their worldly desires accomplished to ripenesse as did the Canaanites Let vs therefore turns our selues to the prouidence of God and there rest contented For they that trust in him shall neuer be ashamed nor confounded Verse 16. Be not righteous ouermuch neither make thy selfe euer wise why shouldest thou destroy thy selfe THirdly the practise of wisedome consisteth first in auoyding extremities verse 16. 17. Secondly in keeping the meane verse 18. The extremities are excesse or defect The excesse is an errour on the right hand when a man by pride abuseth his wisedome in stretching it beyond the limits bounds of humane capacity either in defining thereby what is iust what vniust or what is truth what errour Be not righteous ouer much A man cannot be too righteous in respect of obedience to the Commandements yet if he be so much addicted to one or some as that hee despiseth the rest he bewrayeth hypocrisie and folly and may well be said to be too iust For a man is not to cull out what hee thinketh good thereby to iustifie himselfe and to condemne others but as Dauid saith to haue respect
is left naked and exposed to many dangers and euils But as I said before it cannot hold out in comparison with wisedome For it is more excellent in that it giueth life to the owners thereof Money is but as drugges and lenitiue oyntments to mitigate the swellings and diseases of the body whose root remaineth still within and pullulateth againe after the same or some other manner but wisedome is a spirit incorporated into the radicall humour giuing health strength and life to the body to extirpate the rootes of all diseases The life of a man standeth not in his riches but wisedome giueth life By wisedome is not meant worldly craftinesse and the deepe counsels of sinners which is nothing but execrable malice and follie Ecclâ—s 19. 22. but that which is ioyned with the feare of God It is the knowledge of the law and works of God and the practise of his wisedome is prudence by which a man is directed alwaies in the best safest and neerest way to happinesse Monie is ordered by wisedome For without wisedome it is but a knife in a childes hand For the prosperitie of fooles shall destroy them Prou. 1. 23. The rich man trusted to riches Luk. 12. 19. Diues trusted to riches Luk. 16. The king of Tyrs trusted to riches Ezech. 28. Haman trusted to his wealth so did Craesus King of Lydia Nabuchadnezzar trusted to the strength of Babilon and Xerxes to the multitude of his souldâ—ers as did Senacherib also But these defences were nothing For riches auaileth not in the day of wrath but righteousnesse deliuereth from death The wicked in hell confesse too late Wisd 5. 8. What hath pride profited vs or the pompe of riches brought vs If a man hath tooles and want wisedome to vse them what is he the better Nabal was a rich foole and his riches for want of wisedome destroyed him But thou wilt say what can a wise man doe without riches But wisedome is good with an inheritance Yea and without an inheritance For if a wise man desire riches he can by wisedome obtaine riches and honour for out of the prison-house commeth he to raigne as Solomon said before If he desire not temporall goods he is rich already For no man wanteth that which he desireth not nor yet desireth that which hee needeth not The wise man is rich in God he hath therefore whatsoeuer is for his good and more is but a superfluity If pouerty be the way to life and riches the way to death whether is the better way Whether is the better defence or shadow Whether is the better that is brought lowe to rise higher as Iob was or that riseth high to fall as Haman did Wisedome is a strong Tower to the wise but a rich man is a shippe tossed on the waues But a wise man with riches is better then a wise man without monie I but tiches infatuate the heart of the wise and are often a snare to him For he that hath riches commonly wanteth himselfe they are strong tempters and therefore wicked Mammon Howsoeuer a man is more troubled to keepe a good conscience with riches then he that wanteth them Neither indeede can a wise man want seeing that there is as much vse of wisedome and the wise as of wealth and the rich For the world is gouerned by wisedome not by riches Therefore wisedome shall alwaies haue the preheminence and riches attending on it Verse 13. Consider the worke of God for who can make that straight which he hath made crooked AS before he propounded in generall the profit and excellencie of wisedome to arme a man against impatience and all other vanities so here he beginneth to expresse the benefit and vse thereof more particularly shewing what the practise of wisedome is and how it is a defence comfort and life to a man in this vale of misery First the practise of wisdome standeth in a right consideration of the workes of God verse 13. The right consideration of the workes of God is not to search into the depth of his vnsearchable wisedome but to rest contented in the worke of his ordinance He doth all things after the counsell of his owne will No man is his counsellour his owne counsel must stand Therfore consider the worke of God All things are ordered by the wisedome of God and it is thy wisdome not to coyne worlds and policies at thy pleasure and will by violence and turnings of deuices but thou must rest and relie on God and let him worke his owne worke otherwise impatience shall carry thee headlong into sinne against God and against thy selfe The reason of this practise is in the next words figured by a communication For who can make that straight which he hath made crooked If thou seest oppression and wrong and peruerting of iustice which may mooue thee to impatience anger reuenge insurrection c. oppose not sinne against sinne but feare God and know that God is euen now in doing a worke of iustice on some by these and afterward will doe a worke of iustice on these If Iosiah the best King that euer raigned will needes goe out to fight against Pharaoh whom the Lord had sent out for an executioner of iustice he shall be slaine The Lord maketh vse of crooked things for his glorie which thou canst neuer make straight Walke thou vprightly and speake thou vprightly that they may know their crookednesse if so be that God will reueale it to them and returne to thy vprightnesse if God giue them power to lay it to heart but let their crookednesse be their owne and fall vpon their owne heads Rest thou on God tarrie his leisure all times and workes are in his hands They cannot be hastened nor slackned by the wit or strength of man Verse 14. In the day of prosperity be ioyfull but in the day of aduersitie consider God also hath set the one ouer against the other to the end that man should finde nothing after him SEcondly the practise of wisedome stands in the right vse of the times and seasons which are in Gods owne hands These seasons are either of prosperity or aduersity of wealth or want of peace or troubles In the day of prosperity be ioyfull when God giueth thee thy hearts desire for the necessitie and comfort of thy body receiue it thankefully vse it ioyfully cheere thine heart therewith and let others be partakers of thy ioy For to what other purpose hath God sent it Make not a curse of his blessing nor his goodnesse an occasion of sinne either by depriuing thy selfe or others of the vse thereof or by abusing the same to the hurt of thy body or mischieuing of others Glorifie God in peace and plenty comfort thy selfe glad the heart of thy neighbour let him praise God in the feeling of his blessings with thee and not enuy thy wicked prosperity But in the day of aduersity consider Fall not to vnprofitable murmuring grudging complaining cursing c. It is
wealthy remember the rich foole Luk. 12. Will you needs liue in pleasure on earth with contempt of all that feare God remember the Sodomites Will you be glorious and pompous spectacles remember Diues Do you approue of any thing except Religion and the feare of God Heare what your brethren and companions say that are gone to yours and their home before you heare what they said when they were aliue as you are now Wild. 2. throughout And againe heare what they say now being dead as you shall be Chap. 5. 4. 5. 6. c. And you proud oppressing pompous mockers what aduantage is your wit your wealth your pride and pompe to you when your riches are vanished when your idols your bodies are rotten when your children are begging and come to fearfull ends and when your soules are in hell Remember this thou yong man to moderate thy fleshly ioy pleasures delights to pacifie thy wrath to mollifie thy rigor to teach thee wisedome and humilitie and aboue all things to seeke the kingdome of God Verse 10. Therefore remoue sorrow from thine heart and put away euill from thy flesh for childhood and youth are vanitie A Conclusion with an exhortation which is twofold The first is destructiue or negatiue teaching mortification in this verse The other is astructiue or affirmatiue teaching viuification Chap. 12. by which meanes the heauie iudgements of God are auoided and true happinesse is attained Therefore put sorrow from thy heart and put away euill from thy flesh to wit inordinate affections and lusts Put away moodinesse anger impatience carnall loue worldly zeale hatred enuie griefe sorrow c. And put away all inordinate and insatiable desires and lusting after worldly things riches honours pleasures vainglorie pompe gluttonie voluptuous liuing pride venerie epicurisme euen all disordered affections and lusts For childhood and youth are vanitie A reason to enforce the exhortation As childhood soone vanisheth away so doth youth or middle age as morning is soone spent so is the mid day and old age hasteneth as the Sunne to his going downe The pleasure of youth is vaine and momentanie it is like the fading flower in the Spring whose verdure and beautie soone vanisheth the blast of the East winde and the scorching beames of the Westerne Sunne cause it to wither in a moment As the time of youth is fleeting and transitorie so is the state thereof sinfull and dangerous Sinfull because the plasme or vessell of the soule is now strongest in her temptatious dangerous because the diuell and the world are now most busie to imprint folly in the hearr of the yong man He is now in winning or losing The way of a yong man is like a serpent vpon a stone a bird in the aire a ship on the sea which way these will turne no man certainly knoweth CHAPTER XII Verse 1. Remember now thy Creator in the dayes of thy youth while the euill dayes come not nor the yeares draw nigh when thou shalt say I haue no pleasure in them THis Chapter hath two parts an exhortation and a conclusion The exhortation is contained in the first seuen verses It is the astructiue or affirmatiue part of the conclusion Chap. 11. 10. exhorting to Christian or godly life specially duties of pietie consisting in faith and obedience as in the former Chapter he exhorted to duties of charitie Remember This word is opposed to forgetfulnesse the common corruption and vanitie of youth For youth being violently carried with headstrong passions and vnbridled lusts is most apt to forget God to despise instruction and hate correction Remembrance is historicall or practicke and effectuall The former is the bare vnderstanding and bearing in mind of a thing past as not pertaining to vs but the wise man maketh vse of euery thing The latter is the vnderstanding remembrance of that which pertaineth to vs to do or a dutie to be performed It is particular or generall Particular is of euery mans dutie in that calling wherein God hath placed him Generall is of Christian duties to be performed of all Particular callings and duties are sanctified by the generall and comprehended vnder it Therefore this remembrance is holy and generall holy because it is a remembrance of God and his glorie generall because it extendeth to the whole man inward and outward Therefore he saith Remember thy Creator that made thee in his image and all things for thee Remembrance therefore is to direct all faith hope loue feare obedience euery action of life and cogitation of the mind to God onely euen to his praise and glorie Contrarily to forget is to be vnthankefull and disobedient Deuteron 8. 11. Beware that thou forget not the Lord thy God not keeping his commandements and his lawes and his ordinances c. 14. Then thine heart be lifted vp and thou forget the Lord thy God c Therefore this word Remember implieth continuall obedience in euery thing or perpetuall thankefulnesse Thy Creatour This is not an ampl fication but an argument of confirmation Remember God fâ—r hee hath made thee anâ— that in his owne image therefore art thou bound to him in pe petuall duety and seruice Now. Hee speak in of the time present as the Apostle doth Hebr. 3. 13. Exhort one another daily while it is called to day A d what is this but to remember God while we haue our being as Dauid sayth Let euery thing that hath breath praise the Lord euen whiles it hath breath Then must we needs remember him from the comming in tiâ—l the going forth of the breath And so often as we drawe our breath lâ—t vs remember that wee drawe life and all things for life from him And as we send forth our breath so must we returne all in thankefull obedience to him We draw the all-nourishing ayre into our bodies and send it out of our bodies euen so what we haue receiued from God let vs returne it againe to God with aduantage This is the practike or effectuall remembrance here spoken of In the dayes of thy youth Hee sayth not whiles thou arte young or in time of youth but maketh mention of dayes to intimate that euery particular day of this life is to bee consecrated to the Lord that is not the bare time as some giue the Sabaoth to God but all our thoughts words and workes in the day and not some but all For wee are not our owne but the Lords as Saint Paul sayth to Seruants Serue the Lord not men And to speake as the thing is the whole time of life is a Sabbath The Sabbath was ordained for the reliefe and helpe of our infirmitie and also to shew forth our consociation and fellowshippe with our fellow-members and fellow-seruants in the Church triumphant as farre foorth as the necessities of our bodies heere below will permit For eternall life is heere begunne Therefore wee owe nothing to the flesh not one minute of time nor one thought of the heart We are the
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
obiected If there be such a constant reuolution of all things then there is a certaine knowledge of all things to be had and a fore-knowledge of things to come which a man may attaine to and so obtaine contentation of minde in the speculation of diuine wisedome in the frame and gouernement of the world and in this sort to be vnited vnto God by communication of his secret counsell is a felicitie I answere the particular or indiuiduall things and actions with their proper circumstances are now and neuer were before nor shall be againe but the things and actions in their kinde and nature and intent are the same that were of old They are the same in substance but differenced by circumstances or indiuiduall properties and so is generation from generation Father from Sonne Man from Man Summer from Summer Winter from Winter Yeare from Yeare Day from Day For that figure face or rather countenance of the heauens which is to day shall neuer be againe or the essence of all things in their kindes is the same but their existences whereby a thing of the same kinde is this and not that are without number And in this respect may a man say that there are infinite worlds Man cannot vtter it nor conceiue it in minde as was said before Verse 10. Is there any thing whereof it may be said See this is new It hath beene already of old time which was before vs. A Confirmation of the answere There was neuer yet any man that could say this thing or action in the substance nature kinde or intent thereof is new Such a thing was neuer thought said nor done plotted nor effected This proposition is figured by a communication to signifie the certaine truth thereof The argument is drawne from all the Specialls denyed to deny the Generall The argument may be framed thus Prop. If there neither be nor shall be any one thing new which hath not beene of old then all things that now are and shall be haue beene of old Assum But the antecedent or former part is true Concl. Therefore the Consequent or latter part is true also For if we shall recount from the creation till this present day and consider all the Saints and Sinners with their words and workes the manner of their liuing and behauiour in all things both towards God and man mentioned in the Scriptures wee shall see none other things then wee now see and shall see with our eyes and heare with our eares Though there be not the same degrees measures or extents yet there is the same spirit will desire endeauour conceit of minde and actuall performance Qua data porta ruâ—nt as power is giuen and way lyeth open c. To exemplifie this that I haue said The old Saints and Martyrs are all departed this life and their personall workes done on earth are ceased with them and so it is to be said of the wicked also but the natures and kindes of both with all their words and workes are yet liuing and liuelily acted now in the world and shall be as they were then Christ is enuyed persecuted tempted mocked crucified to the worlds end not in his owne person but in his Ministers and other members For saith Christ If they haue called the Master of the house Belzebub much more them of his houshold Againe All these things will they doe vnto you for my names sake yet shall they not know so much Moreouer the same iudgements of God doe now fall on the wicked but they acknowledge them not nor apply them Ier. 5. 3. because they are brutish and foolish Psal 92. 6. and also the same blessings and deliuerances on the godly that did in old time and the godly that are exercised and depend on the Word know it Zach. 11. 11. All blessings and curses were but casualties chances lucks naturall effects and euents to them that beleeued not nor applied the Sermons of the Prophets which caused Ieremie to complaine Thou hast stricken them but they haue not grieued thou hast consumed them but they haue refused to receiue correction They hardened their faces and refused to returne And why because they will not acknowledge such things to come of the Lord for sinne but they and we sticke in the second causes we cannot goe beyond the cloudes windes starres c. therefore neither are we thankfull to him for his benefits And if we Ministers were gifted with speciall reuelations as the Prophets were who would beleeue vs more now than they did then the Prophets And though our prophecies were fulfilled in their eyes yet would they not so apply them The same things come to passe now that did then though they be not now fore-told in such sort and should haue done so than though they had not beene foretold for both the nonage and rudenesse of the Iewes required such speciall reuelations and the people with all their sayings and doings are now that were then Thankefull obedience procureth the same blessings contempt and rebellion bring the same punishments and corrections though they bee not prophesied For wee neede no new prophesies nor miracles seeing that the old are sufficient vnlesse God should send a new Gospell We are the same people and such are our words workes and behauiours and so is God the same God not partiall not vnequall Wherefore if the old preuaile not neither will the new If we want wisedome and grace to applie the old wee would acknowledge the new no otherwise than the Iewes the old people did Ier. 5. 3. Well prophesies by speciall reuelation miracles are ceased but all things prophesied or taught by the Prophets and the efficacy of miracles are still the same The Scriptures set forth the state of the World for the substance nature and condition thereof to the Worlds end and endureth throughout all generations which are the same and so is it the same and to be preached to all generations There is no man good or bad no thought word or worke but there may hee see himselfe his workes and thoughts of his heart plainely depeinted forth It is accomplished and fulfilled in euery generation but the eyes of the wicked are holden Therefore if there were new prophesies new miracles yea a new Bible it should be but the same that which now is in the nature kinde substance and scope thereof differing onely in respect of circumstances To conclude All things whatsoeuer a man can particularize are the same that haue beene the same I say Specie in kind or nature not numero the very selfe-same without indiuiduall or circumstantiall difference Here then is wisedome to discerne the times and seasons and to apply after-things rightly to the former or rather to behold things past in those that are present but that is hidden from most mens eyes and it is giuen to few to behold that which they heare and reade of though it be neuer so plainely acted before their eyes yea and he is euen now acting
man hath no profit of his paines but his labour for his trauaile and this also is vanity Verse 24. There is nothing better for a man then that hee should eate and drinke and that he should make his soule enioy the good of his labour This also I saw and that it was from the hand of God IN this verse Solomon setteth downe the right vse and onely good that is to be found in the things of this life for a remedy or mitigation of the vanities or miseries and declareth the same by the efficient cause His proposition is illustrated by a comparison of the Greater denyed And it is an answere to a secret obiection which is this If nothing but sorrow and griefe redound to man of all his labours to what purpose then should a man apply his minde to wisedome and his body to trauaile And if so be that a man must either depriue himselfe of life or else prolong his dayes in perpetuall sorrow then the world seemeth to be made for none other end then to be an engine of torture vnto men Ans Not so neither For though I haue already prooued that a man can obtaine no true profit or happy contentation by the things of the world nor by any thing that can be knowne or done by mans wisedome yet it followeth not therefore that there is no good in all things made for mans vse by which he may be inabled and helped both to liue and to order his life according to wisedome and vertue But there is a good in them for which cause God hath created them and imparted the same to euery one according to his owne pleasure And this good is not to depend or rest on them nor to trust in them for therefore hath God made them vncertaine and vaine nor yet by treasuring them vp to depriue a mans selfe or others of their vse nor to lauish them out as though they would neuer haue end but to feede cheere and comfort the body therewith with tranquility of minde resting on Gods mercy and so to passe the time of this life with ioyfull contentation in honest labor not in idlenesse sensualitie or drudgery He that looketh for more then this in them is vtterly deceiued seeing that in the best vse of them they are transitory and vanishing Lastly this good vse of them he declareth by the principall efficient cause Not onely the possession of these things but also their vertue to feed and refresh the body and mind is the gift of God Otherwise all wisedome is full of vanity and griefe They come neither by mans prouidence and endeuour originally nor by chance Deut. 8. 17. Therefore let vs returne all praise and thankes to him in the vsage of our selues and vse of all his gifts Verse 25. For who can eate or who else can hasten hereunto more then I A Confirmation of his proposition amplified by a comparison of the Greater denyed and figured by a communication Who could receiue more profit ioy and contentment of these transitory and fading things more then I and who can more speedily and easily obtaine and more securely possesse and vse them more then I what good thing soeuer could be had and what vse could be made of them for the pleasure of my body and delight of minde I had it in the perfection thereof yet this is all that I by experience found or could conceiue in heart to be found in them Verse 26. For God giueth to a man that is good in his fight wisedome and knowledge and ioy but to the sinner he giueth trauell to gather and to heape vp that he may giue to him that is good before God This also is vanity and vexation of spirit AN amplification of this right vse of worldly things by the efficient cause thereof both in himselfe and other men These men are described by their condition and quality good Goodnesse is illustrated by a distinction thereof in his sight that is truely good Psal 3â— 1 2. not in appearance before men or his owne deceitfull â—eaâ—t Ier. 17. 9. which is hypocrisie God who hath made the world and all things therein for mans vse hath giuen wisedome and knowledge to those that are accepted of him and feare him to get them rightly and to vse them comfortably This worke of Gods mercy is illustrated by the Antithesis or contrary worke of iudgement in the sinner Contrarily God withholdeth this wisedome knowledge and ioy from the sinner which feareth him not but turneth his eare from the Law and maketh no conscience of his doings and leaueth him in the power and bondage of his lusts to torment himselfe both night and day with carking caring and drudgery to gather riches and yet to depriue himselfe of all comfort meate drinke cloathing recreation c. This worke of Gods iudgement in the sinner is declared by the end Namely that after this faithlesse drudge hath treasured them vp God might giue them to them that feare him and are accepted of him Iob 27. 17. Againe God doth take them away from good men when he correcteth their faults and giueth them to the wicked that are both theirs and his enemies as the example of Ezechias doth manifest To conclude This also is vanity and vexation of spirit CHAPTER III. Verse 1. To euery thing there is a season and a time to euery purpose vnder heauen SOlomon hath hitherto discoursed and concluded the vanity of mans purposes and designes of happy contentment First by the common obseruation of things subiect to mans knowledge Secondly by his owne experimentall knowledge both of wisedome and of the vse of worldly things in the two former Chapters Now hee continueth still his obseruation shewing by the conuersion of times and particular examples pertaining to knowledge and vse that all things deedes counsels euents good and euill are known to God onely and in regard of vs doe fluctuate vpon vncertaine issues yea altogether vncertaine in their beginnings proceedings and endings which depend and attend vpon vnstable times whatsoeuer our aduisements deuices be either in attaining good or auoyding euill This is another maine argument or Prosepilogisme confirming the Epilogisme Cap. 1. 3. Whereby he proueth that a man hath no profit of all his labours First he propoundeth it generally in this verse and after confirmeth it by an induction of sundry particulars as hee did before And here is a liuely exposition of that which he spake Chap. 1. verse 8. of the mutability and corruptibility of all things All things are full of labour man cannot vtter it c. To euery thing there is a season No maruell is it if all mans wisedome and the vse of worldly things whether sensuall or magnificall be subiugated to vanity when as all things all counsels all deeds all euents so variable and repugnant in this vnquiet world are subiected to this instable course and recourse of times which God hath put in his own hand and in his secret
without man not of the gifts and graces of Gods children to whom all things are sanctified and greatest miseries turned into comfort and meanes to felicity which to the naturall man are sorrow and beginnings of endlesse sorrow For though euery carnall man striue to worke a contentation and felicity out of them yet shall he neuer doe it but trouble and sorrow shall be his portion when he hath striuen with might and maine all his life when he hath salued and smeeted and skinned ouer and with what gentle deceitfull lenitiues he can healed himselfe yet shall all be rotten within and vanity shall breake out as filth out of an old festered sore skinned ouer or a rotten egge broken vnder the Hen at the time of her hatching There is a vanitie which is done vpon earth As if he should say when I considered thâ— condition of men in the world both the good and the bad him that doth his duty in that state of life wherein God had placed him and him that doth it not him that feareth before God and him that casteth the feare of God then I saw another thing contrary to mans reason namely that there were iust men who deserued praise and preferment but they had the reward of the wicked and there were wicked men who deserued to be disgraced and punished but they were countenanced in their wickednesse and by wickednesse obtained preferment Neither had the iust man a benefactor nor the wicked man an auenger the godly man oppressed had no deliuerer nor the sinner oppressing any that would curbe and punish him But contrarily the vngodly man flourished as a greene bay tree in fauour prosperity and honour wealth and honour was heaped vpon him on the other side the godly was wounded with the tongue despised and suppressed and subiect to many afflictions and miseries his goodnesse was not regarded his wisedome set at naught and both enuyed But vice was set aloft and the vicious exalted In which case there seemed to be no prouidence of God in the World but confusion and chance rather or a carelesse ouer-sight things being carried topsie turuy without all regard And this was also vanity among many others before specified Verse 15 Then I commended mirth because a man hath no better thing vnder the Sunne then to eate and to drinke and to be merrie for that shall abide with him of his labour the dayes of his life which God giueth him vnder the Sunne A Conclusion and consequence of the right consideration and vse of worldly things And I commended mirth c. Seeing that there is such confusion and disorder in all things which no man can comprehend nor redresse I thought it best for a man to cast off all vnprofitable and endlesse curiosity which is irkesome and grieuous to the flesh and to cheere his body and reioyce his heart with those worldly goods which God hath by honest labour and trauell in a lawfull calling bestowed on him seeing that that is the fruit that onely shall abide with him and for that end hath God giuen them which vse onely is to be made of them and none other all the dayes that a man liueth here vnder the Sunne Verse 16. When I applyed mine heart to know wisedome and to see the businesse that is done vpon the earth for also there is that neither day nor night seeth sleepe with his eyes Verse 17. Then I beheld all the worke of God that a man cannot find out the worke that is done vnder the Sunne because though a man labour to seeke it out yea further though a wise man thinke to know it yet shall he not be able to finde it A Confirmation of the former consequence concerning the right consideration vse of worldly things namely that it is better to reioyce in that which God giueth for the present then curiously to search out the works of God for further contentment The reason is drawne from the vnprofitablenesse of such kind of labour because it is endlesse and fruitlesse which he proueth First by his owne endeauour and other mens also in this verse Secondly by the issue or euent thereof which is a knowledge of the impossibility of that which seemed possible verse 17. Concerning the first In the time when I applied mine heart to know wisedome When I set mine heart with full resolution to know by diligent search as God had giuen me extraordinarie gifts and meanes to seeke out this vnknowne wisedome of God in the administration of things here below and to see the businesse that is done vpon the earth to see the reason and to finde out the good of mens great labours and endlesse toyle in all places and ages which are full of strife and contention about obtaining some great matter which in a confused imagination and hope they ayme at For also there is that neither day nor night seeth sleepe with his eyes For there is that striueth by all indeauour of body and minde night and day one labouring by practise to obtaine another by the studies of learning and learned obseruations to search out that imagined good and the right meanes to obtaine it which are the secret wayes and pathes of God whereof they imagine to themselues a certaine possibilitie Then I behâ—ld all the worke of God that a man cannot finde out the worke that is done vnder the Sunne I saw that the way of diuine administration by which all things and euery thing is gouerned and ordered exceeded all apprehension and capacitie of man This was the issue and euent of my labour and exercise of my wisedome in this businesse euen impossibilitie to finde it out For or because though a man labour to seeke it out yet shall he not finde it A reason of the impossibilitie Let a man labour euen the best Emperike in this kinde by manifold experience and by greatest contention and extention of strength and wit continually to seeke it out yet shall his labour be all lost This reason is figured by a Reuocation or Correction in the next words Yea further though a wise man thinke to know it yet shall be not bee able to finde it Euery man is an emperike in this kinde but what shall I speake of the vndergatherers or aftergatherers and short witted ones For let the learned man that hath gifts and meanes and seperateth himselfe to this diligent search who is able to comprehend in minde the whole frame of the world both the conditure and vse of this great engine that comprehendeth at once the state and course of times from the creation till this present that can descend from the most vniuersall nature to the most particular and contrarily this is the best reader and interpreter of the booke of nature this is hee that thinketh and hopeth to finde out the workes of God let this man I say doe what he can yet shall he not be able to finde it but be tossed about in a Labyrinth or as a way-faring
not beare for a seruant when he reigneth and a foole when he is filled with meate an odious or froward woman when she is married and an handmaid when she is beire to her mistresse that is her maisters wife And curse not the rich in thy bed-chamber The second part of the Admonition answerable to the second part of the complaint By rich are meant Nobles and higher powers Speake not euill of the King and his peeres otherwise then their dignity requireth For they represent the person of the King as he doth of God and their authority is his authority and power Therefore speake no euill of them neither in publicke nor in priuate not in the hearing of thy best friend nor in thine owne hearing alone as the manner of some is to talke to themselues vse not that For as they that talke in a dreame know it not so if thou beest talkatiue in thy bed-chamber of such things it will out in another place ere thou be aware And out of the aboundance of the heart the mouth speaketh For a bird of the aire shall carry the voice A reason inforcing the admonition It shall not be kept secret but reuealed or thou shalt be punished as if it were reuealed Briefly thou shalt surely be punished This certaintie of punishment is confirmed by the possibility of an impossibility in nature to take away all manner of obiections How shall my thought and priuate or solitary speech be known none hearing of it If it cannot otherwise be knowne then the bird that flyeth ouer thy head or is wandring aboue in the aire shall perceiue thy thought and heare thy voice and relate the same to the King so shalt thou be punished And if the King of Kings shall punish thee who knoweth the secrets of thine heart it is all one as if thy words were brought to the kings eare And that which hath wings shall tell the matter An amplification of the reason by a commemoration to inculcate the same more deeply into the heart The bird shall speedily carry it the Poste shall not ride on horsebacke but be caried on wings Thou shalt not onely certainly but speedily be punished Wilfull murder and treason will out For euery man is the image of God and the King is next to him his surrogate CHAPTER XI Verse 1. Cast thy bread vpon the waters for thou shalt finde it after many dayes THis Chapter setteth down a soueraigne remedy against the vanities Chap 9. that seeme to carnall reason to be in the diuine administration of the world to arme the soule against despaire distrust in Gods prouidence carnall securitie d ssolute and carelesse liuing Epicurisme to take away the offence of the weake who hearing that all things are caried hand ouer head in the gouernment of the world may begin to be weary of well doing and to giue themselues ouer to carnalitie Whereas contrarily letting alone things that are aboue our reach we must lay hold on the commandement that is before vs in our eyes and eares and be more carefull and diligent working out our reward with feare and trembling with all confidence in Gods prouidence and promises howsoeuer things be caried and ruled aboue and against mans reason It is enough for the seruant to do his maisters will And also to learne to vnderstand and know the secret wayes of God out of his word in all these things which the blinde world confound and terme chance and fortune As before he hath diuers times taught that the good of worldly things consisted in the bodily vse thereof the sustenance or comfortable maintenance of the body so now he farther teacheth the spirituall vse thereof or good of the soule which consisteth in the exercise of saith and charitie therewith For in doing good and communicating to others that need our helpe we make our loue to God and faith in Gods promises more certaine to our selues In these times many search into the secret counsell of God for their assurance and are much perplexed about predestination but in the meane time are full of pride and couetousnesse and worldly pompe which in baptisme they haue promised to forsake Their spirit is full of guile If they could by deep search know their election they would assuredly beleeue in him and confidently rely on him and cheere their flesh in these transitory dayes If they can attaine to this assurance but some doubt still perplexeth them they will yet be sure of one thing to liue in pride pompe pleasure here on earth So that whether they be sure they will liue in pride and pleasure or not sure they will liue in pride and pleasure Whatsoeuer else they can attaine to be sure of this in the meane time they will be sure of But whiles they follow the pride pompe couetousnes ease and pleasures of the world as many doe they shall be alwayes in perplexitie as many are Shew me thy faith by thy workes of loue or charitie sayth Saint Iames to such like Christians in his dayes and I will shew thee my faith by my workes so shall we not deceiue our selues nor be deceiued one of another Men imagine many things and talke of many things but the worke done sheweth the resolution of the spirit The whole course or frame of life is the spirit The condition of life sheweth infallibly the conditure of the spirit Simulations and dissimulations are but friuolous couerings Summer will shew it selfe to be Summer whatsoeuer the weather be so will Winter shew it selfe let the weather be as faire as it will be An hypocrite will shew himselfe do what he can to the contrary and he that truly feareth God cannot be hid with infirmities or slanders The thick clouds cannot turne day into night nor the brightest Moone night into day He that is dead to the world and to the lusts thereof and beleeueth in God is mercifull and liberall but faithlesse worldlings will needs breake into Paradise againe without Christ which Solomon in this book reclaimeth them from The diuell and the flesh are their deceiuers and helpers and so their whole life is nothing but a Gigantomachie the Giants battell against God his word his Ministers his people They liue like pompous and proud beasts and die like filthy beasts their glory is to their shame that minde earthly things To conclude this Chapter hath two parts first a Catascue instruction or confirmation to vers 7. Secondly an Anascuè destruction or refutation from thence to the end Concerning the first it is an instruction or remedy propounded by way of exhortation This remedy is liberality or bountifulnesse grounded on faith and confidence in God alone and contrary to humane reason If wee doe good to others God cannot do ill to vs and if we beleeue in him his promises cannot faile But why doth Solomon here aboue all other vertues bring this for a speciall antidote against the former vanities and miseries of this life Go aske Saint Paul why he so
extolleth charity aboue all gifts 1. Cor. 13. Againe what vertue more becommeth a Christian then charity which is to shew mercy as he hath receiued mercy and to do good as he hath receiued good He that receiueth good and doth none maketh God his seruant and himselfe a god a god of this world or diuell Againe God requireth the practise of this vertue of vs more strictly and inforceth the same and imprinteth the same in the memory by his owne example Ioh. 13. 4. to vers 17. here is the vertue of charity dramatically set forth before their eyes and things seene cannot be forgotten Also Ioh. 15. 12. Lastly we shall be iudged by the workes of charity at the last day Math 25. Come yee blessed of my Father c. but this is not meant of morall or ethnicall workes Pharisaicall Popish workes For sinners are bountifull to sinners they giue and lend and that freely sometimes to such like as themselues in fleshly respects But Christ saith Whatsoeuer ye did to the least of my brethen yee did to me Cast thy bread vpon the waters Euery word of this sentence is emphaticall Cast that is to say giue with a good heart willingly and readily and freely not being bound at all to the loue of earthly things as Dauid saith If riches increase set not your heart vpon them Psal 62. 10. and God loueth an open heart or cheerfull giuer that giueth confidently without feare and freely without compulsion This goodnesse of the heart in this respect consisteth of these particulars I. Thankefulnesse when vpon consideration of Gods mercy and bounty towards vs in Christ we deuote in way of thankfulnesse our goods not onely to our owne vse but to the poore and to the Church 2. Cor. 8. 5. The Macedonians first gaue themselues to the Lord and after to the Apostles and to the poore at their request And the citizens of Tyrus being conuerted deuote their merchandize and gaines to the Lord Esay 23. 18. Her merchandize shall not be layd vp and kept in store but it shall be for them that dwel before the Lord to eate sufficiently c. II. Loue 1. Cor. 13. 3. If a man giue all that he hath and hath not loue it is nothing Many build Hospitals for the poore and so do Turks also but the Lords poore the brethren of Christ Math. 25. they know not nay they had rather take from such poore III. Compassion We must reioyce with them that reioyce and weepe with them that weepe wee must relieue them that want and make their case our owne The wicked churle sayth do as they will shift as they can c. when he dispossesseth a poore tenant for a little more rent for one poore man will oppresse and dispossesse another and this is like the raging storme that destroyeth all things It is the voice of a beast not of a man euery beast careth onely for himselfe and when one is fallen the other tread vpon him and goare him and so do beastly men IIII. Simplicitie and that is when we aime at neither profit nor praise but intend to obey the commandement of God Therefore sayth Christ Math 6. 3. Let not the left hand know what the right doth Giue in vprightnesse and sinceritie of heart whether in priuate or publicke otherwise he that giueth giueth not to God but to himselfe that is the meaning of these words V. Cheerfulnesse Rich men must distribute and communicate for God loueth a cheerfull giuer 1. Tim. 6 16 Solomon sayth Prou. 3. 28. Say not to thy neighbour go and come againe to morrow and I will giue it thee if thou hast it now Iob sayth that he restrained not the desire of the poore nor made the eie of the widdow to faile Iob 31. 16. VI. Bountifulnesse He that soweth plentifully shall reape plentifully 2. Cor. 7. Bread A Synecdoche of the Speciall By Bread he meaneth all kinde of sustenance and maintenance meate drinke apparrell lodging money Matth. 25. 35. c. euen whatsoeuer our brethren stand in neede of wherein wee are able to helpe them their soules bodies states For we must not onely helpe a man when he is fallen with our almes but assist him before he fall with our reliefe and succour both by giuing and lending The deceitful hearts of hypocrites and churles is herein damnable They will relieue or assist no man but suffer him to fall yea occasion and cause his fall to buy vp all that he hath for neede maketh good penny worths Then will they nay then must they relieue him on the common almes wherin the churle for his part will beare the least charge And if for his great penny worth hee doth any thing of free will hee thinketh that hee hath done a great worke deseruing great commendation and reward at Gods hands These are the common good workes and almes of the deceitfull world They are most commonly like vnto persecuters and robbers that doe giue sometimes to the poore part of their stollen goods It is indeede nothing but the offering of a Dogs head and Swines bloud in facrifice yet they thinke to merit heauen therewith Thy bread Therefore thou must giue thine owne not as mercilesse churles doe guilefully nor yet as their fellow thieues doe which steale much from one and giue alittle to another or benefit one and hurt many The thiefe that robbeth by the highway giueth to the poore that beggeth by the highway and hee is counted a good maister but hee shall be hanged for his goodnesse if hee be apprehended Consider this ye couetous persons extortioners vsurers and all vnlawfull getters that enrich your selues by the hinderance of other men God indeede may in mercie accept your repentance but your gifts and great workes are abhominable in the sight of God without repentance and deniall of all your deceitfull and false goodnesse For God is no receiuer of stollen goods If yee bee contented with that which ye can lawfully get in a lawfull calling and trust in him giuing a little of a little yee shall please him better then otherwise with thousands Be thou content and let them do great workes into whose hands God hath put much wealth If they will not their damnation shal be the greater and God shall dispose of their wealth as pleaseth him it may be to thee or thine The widdowes mite shall be as great a gift in the sight of God the rewarder of euery worke as the great summes of Princes in the eyes of men As for the gift of the couetous person vsurer extortioner or oppressour it is but the sacrificing of a dogges head and swines bloud as I sayd before it is but a bribe to make God partaker of their theft and robberies Amos 2. 8. vnlesse it be in the way of restitution vpon vnfained repentance as Zacheus did Many chiefly Popish worldlings will doe no good whiles they liue but at their last end they thinke to merit heauen with a great funerall feast
receiued the gift and the fulnesse thereof And in what place soeuer the tree groweth it fructifieth so doth a good man out of the good treasure of his heart bring forth good vnto all wheresoeuer he is Verse 4. He that obserueth the winde shall not sow and he that regardeth the clouds shall not reape THe former exhortation is figured by a double Prolepsis in this and the next verse wherein the answers are wholly set downe figured by an allegory but the obiections are vnderstood The first is concerning the time and persons First for the time They say that now they are not prouided to giue they haue rents to pay they haue an hard Landlord it is because thou art hard to the poore Mat. 7. 2. they haue a purchase to pay for They haue layd all out vpon house land cattell they will hereafter do something When they die they will make a bequest to the poore Qui non est hodie crà s minus aptus erit Mony is scant but grace is more scant they feare a dearth that is the churles desire therefore they cannot yet do good Secondly concerning the persons They alledge that they should haue bene more prouident and painfull in former times that they are vnworthy of any thing that they are leud and wicked like thy selfe and will spend it naughtily as thou gettest it that all is lost which is put into a riuen dish not in a close chest they must not doe for euery one that do all for themselues and so out of their selfeloue distrust and infidelity they pretend a thousand excuses and delayes they find innumerable obstacles to hinder them that they shall neuer do any good thing at all The answer hereto is illustrated by a similitude of the sower and the reaper He that obserueth the winde shall not sow He that stands vpon winde and weather calme and sunshine shall neuer sow his seed in the spring Now it is rainy now a drisling fog and claggie now snow-like now frosty and dry now windy and stormy c. no weather pleaseth he will tarry for a more conuenient season and that comes to be out of season and sometimes when earing time is past It is colde threfore the slouch will not plow Prou. 20. 4. It raineth the land will be too heauie it drisâ—eth that will rot the furniture the windes are aloft that will blow his seed on heapes it is ouermoist that will cause weeds it is ouerdrie and frost-like the seed will not come vp it is a faire day and a conuenient season but there is a Lion in the way So the wicked rich cannot sow the seed of good workes for want of a conuenient time and person Either the weather or land is not in tune because himselfe is out of tune But the strong man attaineth to riches the good husbandman ouerpowreth the weather and the stars so a good heart of gracious disposition can do good at all times and to all persons hee is armed against all weathers And he that regardeth the clouds shall not reape Hee that will tarry for a conuenient season of his owne deuising shall reape his owne deuice euen nothing He that will not sow till he see and be sure of faire weather shall haply neuer mow but let his corne rot on the ground or be all eaten with beasts and birds We must take the time as it is and reape the fruites as they are As we serue others so are we serued againe Some man will do good when he is old some when he dieth some after death by his last will some feare pouertie and want hereafter some haue now no leisure some alledge the vnworthinesse and vnthankfulnesse of the poore but none of these can finde a time when nor a person to whom to do good till death summon them to iudgement and then come they with their talent tied vp in a napkin Their reward shall be according to their workes Verse 5. As thou knowest not what is the way of the spirit nor how the bones do grow in the wombe of her that is with child euen so thou knowest not the workes of God who maketh all AN answer to the second obiection concerning a mans selfe arising from his diffidence in Gods prouidence and deniall of his power It is thus I know not what need I may stand hereafter for I see not my latter end I must prouide also for my wife and children the more that I lay vp the more shall they finde this I am sure of and the more that I giue the lesse I haue that I am as sure of I will not depend on chaunces fortunes and vaine hope I will not make my selfe richer by other mens goodes and hee that waiteth for olde mens shooes may happily goe bare foote in the meane time and a bird in the hand is far better then two in the wood but if she die and be turned into rottennesse in thine hand or bee poyson to thee when thou eatest her what art thou the better how or which way shall God doe this or that for me or mine what will he doe for me when will he doe it While the grasse groweth the horse dyeth in the meane time I will first relie on mine owne prouidence and on Gods afterward I will doe for my selfe yea by stealing and lying amongest hands such like were the distrustfull and blasphemous speeches of the Israelites in the wildernesse which are set forth as ensamples for our admonition They also limited Gods power and prouidence How shall we do for bread and water in this barren and thirsty desert Can God prepare a Table in the wildernesse Wee are wearie of this Manna can hee giue vs flesh would to God wee were in Aegypt agayne or in the bottome of the redde Sea with Pharaohs armie if God should deale with you according to your deserts but that hee respecteth his promise to Abraham and glory of his name amongst the heathen The answer is illustrated by a similitude As thou knowest not what is the way of the Spirit Leane not to thine owne wisedome nor limite the power of God Hee hath commaunded thou must obey without reasons He hath promised thou must beleeue without interrogatories thou must not binde him to times and meanes His secresie is his glorie none is of his counsell neither is any worthy or able for his wisedome is infinite his goodnesse is to all and his mercy is ouer all his workes and on them that feare him throughout all generations As thou knowest not the way of the winde when it shall come whence it commeth or whither or how it goeth and as thou knowest not how the bones doe grow in the wombe so neyther canst thou know the workes of God who maketh all by the word of his power and gouernes all by the word of his prouidence he onely is all in all shewing mercy and iustice on all Feare and obey therefore trust not thine owne counterfeit imaginations make not a
preferred a messe of pottage before his birth-right While the euill dayes come not c. An argument of confirmation drawne from the instable state of yong age which passeth away as a shadow in the diall and as the day and summer passeth away and the winter and night draweth on Moreouer the force of the argument lieth iâ— the consideration of olde age as a meanes to cause the yoâ—g to remember the duties of charitie and pietie in the stre gth of his yeares while he hath time while the day serueth and summer lasteth The day is for labour as Dauid saith Man goeth forth vnto his worke vntill the euening the night is for rest Our Sauiour Christ saith Ioh. 12. 35 Walke while ye haue the light lest darknesse come vpon you Worke out your saluation with feare and trembling saith the Apostle Now the day is for worke and as well the morning as the euening and rather Why stand ye idle saith Christ get you into my vineyard The haruest is great the labourers are few The workes of charitie and pietie are great and many we are but fraile and weâ—ke Let vs recompence our weaknesse with willingnesse our short time with sedulitie and diligence If there be first willing mind God accepteth according to that which a man hath Let vs carefully husband our talent while we haue time and strength The Spring produceth all things out of the earth that were buried in Winter euen so what lyeth buried in childhood sheweth forth it selfe in youth Corruption must not shew it selfe forth now but the practise of instructions and godly informations formerly taught euen grace wrought in childhood by these good meanes The Summer ripeneth what the Spring brought forth let middle age bring to maturitie and perfection that which hath bene taught vs in our yong age The old in euill dieth in euill a thousand to one Now that the consideration of old age may take the déeper impression in the heart of the yong he depainteth it out by an allegoricall hypotyposis or liuely description first generally in these words and after particularly in the next six verses While the euill dayes come not By euill dayes in generall is meant pouertie weaknesse sicknesse lamenesse blindnes and other afflictions of body and state whereby a man is disabled from the actuall performance of such duties as hee is called vnto Whatsoeuer abilitie or gift a man hath that is his talent And in all affaires and workes of this life men take the appointed sea on and vse the time with diligence night letteth raine letteth winde and tempest letteth these lets men redeeme with diligence and some with double diligence and reserue some workes for letting dayes that euery moment of time may be supplied so they will neuer be idle that meane to be wealthy So it must be with vs in our Christian calling We must worke with the Oare while we haue strength and after sit at the sterne Let euery man do good while he is able Let him take grace when it is offered and vse it wheÌ„ he is bidden The Law saith yea the heart and whole drift of the Law is this Loue the Lord thy God with all thy heart minde soule strength soule and body superiour and inferiour powers euen while thou hast an heart which first liueth and last dieth while thou hast a minde and a memory while thou hast strength while thou hast health while thou hast wealth Suffer no gift to be vnfruitfull Euery talent must fructifie Secondly by euill dayes more specially is meant the disease of olde age For olde age is a disease it is the consumption of the whole body whereby a man is disabled from doing any thing It is grieuous and wearisome The lame is past labour and the sicke past study These words the euill dayes as I thinke haue relation to the body and the next to the mind Nor the yeares draw nigh wherein thou shalt say I haue no pleasure in them An amplification figured by a Prosopopeia whereby hee setteth the future age person words of the yong man before himselfe Men draw forth as liuely as they can the pictures of their yong age that in old age they may see their youth before their eyes this is but a vanitie yet may good vse be made hereof So contrarily Solomon draweth out the picture of olde age that men in time of youth may see and looke vpon and remember their olde age and death which followeth and their account which followeth that This is an instigation to workes of charitie and pietie Better it is for a yong man to haue the picture of death before him then for an old man to haue the picture of youth in his eyes An old dotard is odious and an old babbler hatefull I haue no pleasure in them These words haue reference to the minde of the olde man when the body is pained the minde is grieued When the bones are full of achâ— it is past worke and suffereth not the mind to be exercised in study meditation counsell aduice direction c. Euery thing is tedious and irksome to the wearie he delighteth in nothing but in â—esting sleepe is sweete to him and so is death to the aged The marriner speaketh of the windes the shepheard of his flocke the plow-man of his grounds and cattell and the old man of his diseases infirmities aches His relations of things past are concise independent confuse he cannot manage and vse his experiments and obseruations to profit withal yea his former practises are but speculations to himselfe much more to another therefore he hath no list to speake all things are quite altered the world is new it surpasseth his skill And thus it is with euery old man throughout all generations of the world insomuch that if they which haue bene long dead should rise againe as but out of an hundred yeares sleepe they could not know the world nor the way of it and might as well cause the Sunne to go backward as to reduce it to the former state and though it should be the same and continue like it selfe yet should a man be vnlike himselfe and so should the world one and the same in it selfe appeare in new and strange formes to him As for example All things are full of vanitie misery and griefe to the afflicted and to him vpon whom God turneth his backe whereas contrarily at the same time it is a paradise of pleasure to an other It is now an heauen but if God instantly forsake a man vtterly it is an hell And as Diues desired to be out of hell so would he desire to be out of the world whatsoeuer his estate should be heereafter he had rather stand to the hazard then liue If health strength wealth honor could at an instant be put vpon the poore sicke lame blind beggar the world should be a new world and such a world as hee neuer imagined the other dayes world should be passed as in a