Commentary on Ecclesiastes, Chapter 1

Commentary on Ecclesiastes · Chapter 1

CHAPTER I.

Verſe 1. The words of the PREACHER, the Sonne of DAVID, King in Ieruſalem.

The Inſcription.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 vponupon 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 p. 2to God onelyonly 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 ſo…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. Dauid of Dod, ami…us, dilectus.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 onelyonly 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 onelyonly ayme at.

Verſe 2. Vanitie of Vanities, ſaith the Preacher, Vanity of Vanities, all is vanitie.

The Propoſite.THe maine purpoſe of Solomon in this booke, is, to ſhew wherein the bleſſed eſtate, and happie condition of man p. 3in this vale of miſerie conſiſteth. Which ſeeing that it is not to be found in the world▪ I meane, out of the Church, the wiſe-men of the world are of ſo different, yea contrary opinions among themſelues, and all aberre from the truth, becauſe being in darkeneſſe, they neither know God nor themſelues, neither what is good, nor what is ill for man in this vaine life. Againe, they lay downe this for a ground or principle, that there is a Summum bonum, or felicitie, by the wiſedom, and endeauour of man to be found in the things of the world: But this ground being falſe, all their buildings muſt needes fall downe to the ground. But Solomon here by the ſpeciall inſtruction and direction of the ſpirit of God, layeth downe ſuch a felicity as the world by their wiſedome, could not comprehend. The briefe ſumme whereof is this; Feare God, and keepe his Commandements, or in a word, faithfull The Theme or Queſtion.obedience is the chiefe good. This is the Theme, or queſtion, as appeares by the concluſion of all, Chapter 12. 13. Now the argument of confirmation is thus framed:Principall Syllogiſme.

Prop.Either is the feare of God and obedience to his lawes the chiefe good, or elſe it is to be found in, & by the things of this world, which wee call the goods of the body, the goods of the minde, the goods of fortune, or outward goods.

Aſſum.But it is not to be found in and by theſe things.

Concl.Therefore is the feare of God, and obedience to his lawes, the chiefe good.

The Propoſition is euident, the Aſſumption is to be proued.Proſſyllogiſme, i. A reaſon confirming the Principall.

Prop. If all be vanity moſt vaine, then there is no felicitie, or chiefe good to be found in the things of the world.

Aſſum. But all things are vanity moſt vaine:

Concl. Therefore, &c.

And ſo he proceedeth forward in the handling of this argument to the end of the booke, which hee concludeth, Chap. 12. 8. So that this verſe is a Proſſyllogiſme, or reaſon added to the principall; in the handling whereof the whole body of this booke conſiſteth. **Hebraiſmus.Vanitie of vanities. An hebrew phraſe of ſpeech. They expreſſe the comparatiue often by a prepoſition, and the ſuperlatiue by doubling of the p. 4ſame word, which noteth excellency or perfection. As if hee ſhould ſay, all things are moſt vaine, or vanity it ſelfe. It is firſt amplified by a repetition, wherein the adiunct is put for the ſubiect, to ſignifie the certainty of this fundamentall truth, which is **Epiz…uxis▪figured as an ingemination, or redoubling of the ſame ſound, more vehemently to moue the affections. Secondly confirmed by teſtimony, the dignity whereof dependeth on the office of the ſpeaker. The Preacher faith it, therefore beleeue it. Aged men are to be heard with reuerence, Iob 32. 6. 7. I am young, and yee are very old, wherefore I was afraid, and durſt not ſhew you mine opinion. I ſaid, dayes ſhould ſpeake, and the multitude of yeares ſhould ſhew wiſedome. Conuerts are to be greatly regarded, Acts 22. 19. 20. So Paul argueth. Surely they will receiue my teſtimony, for they know that I impriſoned, and beat in eueryevery Synagogue them that beleeued on thee: And Preachers eſpecially, Mal. 2. 7. The Prieſts lippes ſhould preſerue knowledge, and they ſhould ſeeke the Law at his mouth. So Oſee. 4. 4. Therefore is Solomon to be beleeued, being wiſe, aged, experienced. By vaine, is meant imperfect, vncertaine, tranſitory, voyd of contentation, full of griefe, fruitleſſe, to no end, nothing. Briefely, both man and all things with man are naught, and come to naught, 1 Cor. 2. 6. We ſpeake wiſedome among them that are perfect, yet not the wiſedome of this world, nor the Princes of this world, that come to naught. What hath man than to glory in but in the Croſſe of Chriſt, whereby he is dead to the world, and the world to him? as Paul ſaith. Man therefore, and whatſoeuer is within him, without him, about him, proceedeth from him, is moſt vaine, euen nothing, Phil 3. 8. till hee be a new creature, and all things renued with him, 2 Cor. 5. 17. Henceforth we know no man after the fleſh, yea though we hauehave knowne Chriſt after the fleſh, yet now henceforth know we him no more. Therefore if any man be in Chriſt, be is a new creature: old things are paſſed away, behold, all things are become new.

p. 5Verſe 3. What profit hath a man of all his labour which hee taketh vnderunder the Sunne?

Epilogiſme, A Reaſon confirming the reaſon of a Reaſon.THe Epilogiſme confirming the Proſſyllogiſme. All things are moſt vaine, becauſe man can reape no profit, no contentation of minde, no quietneſſe of heart of all the endeauours, cares, labours of body and minde, wherewith in vaine he wearieth himſelfe all the dayes of his life. The argument is figured by a communication or queſtion, to intimate the certaine and infallible truth thereof: For both the ignorant and the wiſe, euen eueryevery man that commeth into the World, is wholly carried with an opinion of an earthly felicity; to the obtaining whereof, there is, as he iudgeth, an aptitude in man, and a poſſibility in the things of the World. The moſt learned and wiſeſt placed it, ſome in diuine contemplation without the word of God, ſome in morall vertue onelyonly, ſome in vertue and worldly proſperity together, ſome in riches, ſome in honour, ſome in one thing, ſome in another. And eueryevery man feeling manifold miſeries, troubles, and wants, wherewith he is compaſſed and filled, doth imagine to himſelfe a poſſibility of deliuery and freedome on the one ſide, and an happy enioying of the contrary good on the other ſide. Ah that I were freed once from this, or that; if I had but this, or that; I could doe this, or that; I would euen deſire no more; I ſhould thinke my ſelfe happy, &c. doth eueryevery man imagine. Hereupon hee beginneth to buckle himſelfe to his worke, to gather his wits together, to beſtirre his ſtumps, and either ruſheth violently forward, as the Horſe ruſheth into the battaile; or elſe he proceedeth warily, wiſely, fundamentally, as they that ſpend all in ſearching out the Philoſophers ſtone, but neuer finde it. Of thoſe Zophar, one of Iobs kinſmen ſaith; Iob 11. 12. Ʋaine man would be wiſe, though man be borne like a wild Aſſes Colt. The reaſons of this vaine proiect, are

Firſt, becauſe man cannot looke beyond the world; he is confined within the limits of the Spheres, hee is in bondage vnderunder the curſe; his phronema, mens, or pureſt wiſedome, is p. 6nothing elſe but luſt, or brutality. 1 Ioh. 2. 16. All that is in this world, as the luſt of the fleſh▪ the luſt of the eyes, and the pride of life▪ is not of the Father, but of the world▪ But man knoweth not this his miſery, and how than ſhall hee know the right way to be rid out of it? So than eueryevery natural man is a foole. Rom. 1. 22. A beaſt; Ier. 10. 14. A wild Aſſes colt; Iob 11. 12.

Secondly, being but a foole, a beaſt, a wild Aſſe, hee looketh on the glory, the riches, and the beauty of the world, and iudgeth according to the outward appearance thereof, neither conſidering the vanity that is in himſelfe, nor that which is in the creatures: For Sathan taketh away his heart, and bewitcheth him with the pleaſant ſhewes of that which is not. So he ſet the World before the eyes of Chriſt, in a glorious ſhew or viſion, to rauiſh him with the louelove thereof: So he ſet before the eyes of our firſt Parents a better & happier ſtate, than that wherein God had placed them. Thus he doth with eueryevery man; 2 Cor. 4. 4. He is the God of this world, blinding the eyes of men with the ſhew of a worldly glory and felicity, that the true glory and felicity of the Goſpell might not appeare to them, but rather ſeeme ignominious, baſe, and contemptible: That he ex…olleth, and preferreth, this he debaſeth, and ſuppreſſeth by all meanes, as we ſee how he worketh in and by his inſtruments, worldly minded men. The like to this we ſee in the flickering painted Harlot, who by her ſubtle ſhewes, lookes, geſtures, glaunces, rauiſheth the young man hee knoweth not with what vehement fancies. Amor tollit de cardine mentem. He looketh at her, he longeth after her, he dreameth on her, ſhee is as an Angell in his fancie; the full poſſeſſion of her is his felicity: But when hee findeth by experience that this felicity is nothing but the ſtocks, poxe, and gallowes, ſhee is now a loathſome carrion, and as a ſcab'd vlcerous iade, and a limme of the Diuell to company with.

Whence commeth this deluſion? Firſt, it ariſeth out of mans owne vaine heart, and is cheriſhed by Satans fotures. The ſicke and weakly, thinketh the ſtrong and healthfull happy. The deformed, admireth the beautifull. The poore p. 7bleſſeth the rich. The ignorant and baſe, admire the honourable, and men of authority and power. The pleaſant ſeate, ſumptuous buildings, gorgeous apparrell, delicious fare, proud attendance, variable delights and pleaſures of the rich, rauiſh the minde of him that lacketh theſe. He lookes on theſe, and pineth, iudging according to the outward appearance. Sed latet anguis in herba. Hee conſidereth not the vanity, and ſorrow of this ſplendide miſery, this beautifull Harlot. It is like a beautifull picture drawne with white and red colours in ſackcloth, which afarre off is very louely, but neere by it is like the filthy matter of a ſore or wound, purulent rottenneſſe, or the backe of a galled Horſe. No man euer yet found any conſtant contentation in any ſtate: yet may his outward appearance deceiue others, and anothers him.

Secondly, therefore this deluſion ariſeth from the vaineglorie and pompe of the world, deceiuing, and being deceiued. It is the common corruption of man to pride, to boaſt, to ſet forth himſelfe, to bleſſe himſelfe, as Iob ſaith; to colour and couer his vanitie from others, to draw them into admiration of him, and to be admired of others is his ioy and delight: For their falſe teſtimony of his happineſſe mitigateth, rather blindeth the ſight of his vanitie, or miſeries from himſelfe, (for of thoſe doth eueryevery carnall man deſire to be inſenſible, that he may more freely reioyce, and ſolace himſelfe in the fleſh.) Who is the happy man? ſaith Craeſus to Solon. EueryEvery one flattered him, and if this Philoſopher had done the like, he would euen hauehave runne madde, and ruſht, as Alexander did, out of mankinde into the ranke of the gods. To what purpoſe did Ezechiah ſhew all the treaſures of his Kingdome to the Embaſſadours of the King of Babel? Eſay 39. 2. And what one man almoſt in the world hauing friends come to his houſe, doth not the like? See an example hereof in Haman, Heſt. 5. 10. 11, 12. Wee would all ſeeme to hauehave this imagined worldly happineſſe, faine would we bleſſe our ſelues, and be admired of others: But we are but proud bankerupts, gentlemen to day, feſtiuall and gorgeous, and to morrow beggars, and caſt into priſon. All is p. 8but the crackling of thornes vnderunder a pot, a great flame, a loud noyſe, light aſhes, follie, vanitie, nothing. To conclude, eueryevery naturall man imagineth that profit, yea, jithron, durable profit, is to be found and wrought out by wit and labour in the world. There is a felicity to be had, and all mens ſtudy is to find out the right way to attaine it: He thinketh his game to be good, if hee can but rightly play his cards. If but one poore tradeſman hath gotten goods together, and through the increaſe of a ſmall ſtocke, hath at length made a great purchaſe, and left it to his heire, who ſtill increaſeth it, and putteth his ſonne to the Innes of Court, &c. whereby he becommeth a gentleman, and ſo forward, than are all beggars in hope. This one example ſerueth to cut off all deſpaire, and impoſſibility; yea, prouoketh a thought of the like proiect, that lyeth dead in the bottome of the braine. But if the world beginne to runne a little on the beggars ſide, his hope is preſently kindled, thought ariſeth after thought, and calleth vp this dead proiect, his bloud riſeth, his pulſes begin to beate, as he that hath found a purſe full of gold, he ſtirres about, his heart panteth, his minde is in the top of the world, why may he not be a Tamerlane? But of Gods Kingdome and glorie there is no thought at all in him. Doth any man doubt of this that I ſay? Why doe men ſo ſtudy, and breake their braines night and day for preferment? Why do they ſo weary themſelues with heaping vp riches? Why doe they ſo climbe to honors? And why doe they euen ſell their ſoules and bodies to the Diuell, to obtaine worldly prerogatiues, if there were no profit, no contentation, no felicity in them? Surely they doe not thinke that they are filling a bottomeleſſe tub, but fore-caſt great profit, pleaſure, and contentment of minde to ariſe of their labours hereafter; which thing the rich man, Luke 12. vainely boaſted of. Pſal. 49. 11. Their inward thought is, (the vaine imagination of eueryevery carnall heart) that their houſes ſhall continue for euer, and their dwelling places to all generations; they call their lands after their own names. EueryEvery man knowes that he ſhall die, yet hee laboureth and ſtriueth, and putteth off from day to day, as though hee ſhould liue for euer. The Diuell ſo bewitcheth him, yea, ſtealeth p. 9away his heart, that hee knoweth, and neuer thinketh what he knoweth; he beleeueth, and doubteth: Therefore ſaith Dauid, Lord teach me to number my dayes, that I may applie my heart to wiſedome. The manifold glaunces, ejaculations, and fancies that luſt ſuggeſteth, and Sathan ingeſteth into the minde of man, are ſtrange and wonderfull: But it is more ſtrange, that contrary to the truth, which he heareth, ſeeth, knoweth, they ſhould carry him away, at leaſt make him a mindleſſe, dreaming, vnprofitable wanderer, like a feather in the winde, without all reſolution. The caſe is common: A foole hath alwayes a knaue attending on him; hee heareth his friend truely counſelling, and carefully admoniſhing, he knoweth him to be without deceit; yet the knaue whom he ſuſpecteth and feareth, carrieth him away. A foole is bound to his luſt, the diuell and the knaue worke vponupon the luſt, which hee calleth humouring, and ſo catch the foole.

Verſe 4. One generation paſſeth away, and another generation commeth: but the earth abideth for euer.

THe vnprofitableneſſe of all the ſtudies, endeauours and labours of man, whereby he enquireth and ſearcheth, deuiſeth and plotteth continually to finde out a felicity or happy reſt, is argued by the inſtable, tranſitorie, variable, vncertaine condition, and circular courſe, both of mankinde and of the world, with all the creatures, their effects and euents. The World with all his creatures is Gods engine, for his owne vſe, created in perfection of beauty, wherein God ſhewed forth his incomprehenſible wiſedome & goodneſſe to the view of Angels and men: But through the diſobedience of man, for whoſe ſeruice, vnderunder God, all things were made, the curſe was layd vponupon him, as a iuſt iudgement, and vponupon all creatures with him. For in that it is ſaid, Thou ſhalt ſurely dye, Gen. 2. 17. There is the curſe or corruption of the Soule: And where it is ſaid, Curſed be the earth for thy ſake, Geneſ. 3. 17. Here is the corruption of the whole p. 10engine, with all the creatures. Now this curſe or corruption▪ is want of created vigour and ſtrength, ataxie, and anomie, diſorder, iniquitie, confuſion, and in one word, Vanitie: So that all this vniuerſe is a maſſe of vanitie, mortalitie. And who can bring a cleane thing out of filthineſſe? ſaith Iob. Who can worke felicitie out of miſerie? bleſſedneſſe out of curſedneſſe? profit out of loſſe? conſtancie out of inſtabilitie? ſtrength out of weakeneſſe? ioy out of ſorrowe? ſoundneſſe out of corruption and rottenneſſe? life out of death? This thing all men ſtriue to doe, becauſe they neither know the vanitie that is in themſelues, nor that which is in the creatures. But they doe nothing elſe but heape vanitie vponupon vanitie, as hee that ſtruggleth in the mire, and medleth with pitch.

One generation paſſeth away, &c. The words are a Proſepilogiſme, or reaſon confirming the former, dr…wne from the fleeting and corruptible ſtate of man, and all worldly things, according to Solomons common obſeruation of all things in the world. The reaſon may be framed thus:

Propoſ. If both man and all things with man be inconſtant, tranſitorie, vncertaine, mutable, corruptible, then are all mens ſtudies and labours vnprofitable and fruitleſſe, yeelding no ſound contentation, or quiet.

Aſſump. But both man, and all things with man are of this condition.

Concluſ. Therefore there remaynes nothing, no contentation, no ſound or durable good wherein to reſt, to man of all his labours.

The Propoſition is manifeſt. The Aſſumption is confirmed by an Induction grounded on obſeruation, which is a reaſon by many particulars proouing and concluding an vniuerſall, againſt which there cannot any one particular be obiected. This induction is of all ſuperiour and inferiour parts of the world, to wit, of Man, the centre of the world, Verſe 4. and of the circumference, to wit, of the Sunne, Moone, Starres, Heauens, verſe 5. of the windes, verſe 6. of riuers, verſe 7. Nec in caeteris contrarium eſt videre, and of all things, verſe 8. both ſimples and compounds, vniuerſall cauſes, and their effects.

p. 11One generation paſſeth, &c. The firſt particular. Not onelyonly particular men doe vaniſh away through ſome extraordinary diſeaſes, or outward caſualties, and their ſtates alſo, but euen whole generations ſucceſſiuely, yea the moſt healthfull, ſtrong, and ſound are diſſolued againe into their duſt, and ſo is the moſt firmely ſetled ſtate diſperſed and brought to nothing by an vnchangeable decree. All things were created of the earth, and to the earth they returne againe.

But the earth abideth for euer. The vanitie of mankinde is illuſtrated by a compariſon of the vnlike. Man vaniſheth away ſuddenly as, a flower in the ſpring, but the earth, more vile than man, laſteth euer. The earth is as it were a Stage, whereon eueryevery man in his generation acteth his part, and afterward departeth with all his pompe and crackle neuer to be ſeene againe, nor remembred any more. Abideth euer, that is to ſay, in compariſon of the periſhing generations of all things, which riſe and fall, ebbe and flow continually. Otherwiſe it ſelfe alſo ſhall melt with feruent heat, and be purged with fire. By euer, is meant till the end of all things: Earth is put for all the elements by the figure Synecdoche, and for the heauens alſo. The whole engine ſhall be changed, Pſal. 102. 25. 26. 2 Pet. 3. 10. Therefore man hath no profit of all his labour, the fruit of all his contentious endeauours is a meere nothing. For by reaſon of this inconſtancie, and fluxibility of himſelfe, and all things, he doth but lay his foundation on the floods. He vaniſheth away in his ſtudies, and periſheth in his labours, as a Snayle. His life is but a continuall dying or paſſage to death, and his workes are like himſelfe. When we looke vponupon the earth, let vsus remember our birth and buriall. Our bodies, names and workes ſhall be all alike, euen as the duſt blowne into the ſea with the winde, and as the ſmoake vaniſhed in the ayre. Finally, we are more vile than the earth, for it is permanent, but we are moſt fraile, and neuer abide in one ſtay, but haſten like a Poſt-man to our end.

p. 12Verſe 5. The Sunne alſo ariſeth, and the Sunne goeth downe, and haſteth to the place where he aroſe.

THe ſecond particular. As the generations of man▪ for whom all other things were made, are not durable, neyther are the things of man, his counſels, and acts durable, but new generations differing from the former ſucceede: ſo likewiſe the Heauens, the Sunne and other Starres are reſtleſſe in their motions, and changeable in their courſes; ſo that when we looke vponupon the Sunne, or but open our eyes to behold the light, we may cleerely ſee the Sunne acting before our eyes, as it were on the ſtage of the firmament, the vnſtedfaſt condition and periſhing ſtate of man, hauing his circular motion, after the ſimilitude of the heauens, yea, and alſo cauſed by the heauens, which are ſecond cauſes or vniuerſall inſtruments of God for the foture of all things, both elements and elementarie bodies, and in that reſpect may well be called the baſis or firmament of the world. But contrarily by accident, that is, by reaſon of corruptibilitie, weakneſſe, want of vigour in the creature, and in man aboue the reſt, which is the effect of the curſe denounced, Gen. 3. they are the conſumers, and deſtroyers of all things. For as the Sunne is the generall inſtrument, or moſt remote cauſe of generation and preſeruation, (Sol et homo generat hominem, ſaith Ariſtotle,) ſo by accident it corrupteth, and deſtroyeth all things, and that both by his diurnall and annuall reuolution, to wit, from Eaſt to Weſt, from South to North, cauſing Day and Night, Summer and Winter, with other ſeaſons of the day and yeare.

To conclude: The life of man as concerning his bodily ſtate, is a continuall paſſage from the wombe whence it iſſueth, to the graue into which it falleth, as the Sunne ſeemeth to riſe out of the earth, and to deſcend into the earth; and man in his iſſue or progenie may be ſaid to returne circularly againe, with the Sunne, out of the earth, out of the wombe into the horizon, into the world. Againe, concerning his outward ſtate, he hath his aſcending, & deſcending, p. 13birth, and buriall with the Sunne. For there is no conſtancie of any ſtate, or kindred, though one continue longer than another, as the Oake out-liueth the Aſhe, and the Aſhe the Willow, yet all dye, and vaniſh in their time: For the Lord raiſeth vp the poore out of the duſt, and the needy out of the dunghill, that hee may ſet him with Princes, Pſal. 113. Againe. Pſal. 107. 40. He poureth contempt vponupon Princes, and cauſeth them to wander in the wilderneſſe, where there is no way, 1 Sam. 2. 7. He maketh poore, and maketh rich, hee bringeth lowe, and lifteth vp. So that with the Sunne there is a double motion of mankinde; one of life, which is diurnall, and another of ſtate, which is annuall, I meane, the houſe, or kingdome of longeſt continuance. Laſtly, in this certaine and ſtedfaſt motion there is nothing but vncertaintie, and vnſtedfaſtneſſe, therefore no felicitie but vanitie.

Verſe 6. The winde goeth toward the South, and turneth about vntounto the North; it whirleth about continually, and the winde returneth againe according to his circuits.

THe third particular. As the Sunne is wheeled about with reſtleſſe motion, ſo are the windes alſo whirled about according to their manifold circuits. The former wee ſee, this we heare, and feele, which teach vsus to ſee, heare, and feele our vanity, vnleſſe we be ſenceleſſe. The wind is a neerer inſtructer, beating on our faces, and ſounding in our eares, yea, piercing into our eares and heads, to awake our dull ſpirits, to cauſe vsus remember what we are, what our workes are, and what our end, and their end is. So that vnleſſe we be in a dead ſleepe, drunke with ſenceleſſe carnality, we cannot but remember the brittleneſſe of our bodies, the incertainty of our liues, the inſtability of our ſtates, and all things with vsus running in their circuits; as the windy exhalations aſcending out of the earth to the region of the cloudes, are from thence flung backe by contrary and diſcordant qualities, and ſo run circularly in the aire from South to North, or from what places ſoeuer they ariſe, towards the ſame places againe. Vaine therefore are earthly wiſe men, p. 14that thinke their houſes ſhall continue for euer, and call their lands by their owne names, as Dauid ſaith. But why doe they ſo labour in the winde? Becauſe a brutiſh man knoweth not, neither doth a foole vnderſtand that God hath ſubdued all things to mutability, and vanity, that in him onelyonly wee might ſeeke for durable riches, and the true and euerlaſting felicity.

Verſe 7. All the Riuers runne into the Sea, yet the Sea is not full: vntounto the place from whence the Riuers come, thither they returne againe.

THe fourth particular. Not onelyonly the winds ariſe, make a noyſe for a little ſeaſon, and then die, after which others ariſe againe in like ſort; but the waters alſo are circularly carried, by perpetuall ingreſſe and regreſſe, into the ſeate, and from the ſeate of waters, the Sea. As the Sea is the receptacle of freſh waters, ſo doe her ſalt waters re▪paſſe through the veines, and conduit pipes of the earth, ſtrained and qualified by diuers Mines, and tempers of mould of magneticall nature, which appeareth in this, that the Sea is not filled. For the earth thirſteth for moiſture, and attracteth from the Sea, as the hand, fingers, toes, and all members doe blood from the liuer, by many net-like veines ramified all ouer, which breake through the breaſts of poroſe and rocky hilles, through clefts of quarries, and ſo runne downe into the Sea, from whence they came: Whereof aroſe that ſpeech, He that knoweth not the way to the Sea, let him ſeeke for a Riuer to be his guide. As it is no maruell that the bloud ſhould aſcend out of the liuer to the higher parts of the body; no more wonder is it, that the waters ſhould ſpring out of the high mountaines, as milke doth out of womens breaſts, ſeeing that the earth, nay, whole nature is magneticall, or alchymiſticall. Wee maruell not that bloud and milke ſhould be ſweete, though we eate ſalt meats, and as little cauſe hauehave we to maruell at the other. The Fiſhes of the Sea are freſh, not ſalt; for the Sea is their element, as the earth is to her creatures: And when a creature beginneth to reſemble his element, p. 15it is a token of diſſolution, as when blew▪ greene, yellow colours, &c. beginne to appeare in the fleſh, which we call earthly, and dead colours. So ſprings and torrents are the fruits of the Sea, or rather the Sea is the aliment of the earths body, which conuerteth her ſalt waters into milke, for the nouriſhing of all that ſpring out of her wombe. Or, whether it be, as Ariſtotle thinketh, that the waters are conuerted into liquid, or rorid ayre, which is ſuckt in of the earth, by her magneticall thirſt, and congealed into many diſperſed ſmall droppes, as moiſture attracted through the poroſe and ſupple bladder becommeth a torrent of vrine: which vapours gathering together in the veines of the earth, for that purpoſe ordained of God, breake forth of the hilles. But according to the former doctrine, theſe drops are rather euaporated and ſweat out from thoſe veines, to ſuſtaine and moiſten the rootes of vegetables in the vpper parts of the earth. As for the attraction of liquid ayre, dewes, and raines, the earth hath her Syſtolen, & Diaſtolen, her dilatation and conſtriction, which wee call the breath in liuing creatures, ſhee continually draweth in, and ſendeth out. Liuing creatures alſo are not onelyonly fedde by the roote of the ſtomach, but by the ayre drawne in, and ſent forth by the breath, which is temperature of the hearts heate, nutritiue of the animall and vitall ſpirits. and purgatiue of vnnaturall vapours. As the humours hauehave their purgatiue paſſages, ſo hauehave the ſpirits. The eare is a purgatiue veſſell, as well as the inſtrument of hearing; and ſo of the other ſenſes. To conclude, which way ſoeuer this paſſage of Riuers is, they returne from whence they came; and ſuch a circular motion is there of man, and all humane things: Therefore in this world there is no firme ground for man to build vponupon; But the ſecureſt man, and the ſureſt ſtate ſhall be diſſolued, diſperſed, and brought to naught: Wherefore let eueryevery wiſe man build vponupon the Rocke Ieſus Chriſt, and his worke ſhall remaine for euer.

p. 16Verſe 8. All things 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 vnderunder 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 eueryevery 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 eueryevery 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 vntounto 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 vponupon p. 17them. To proceede, the creatures of one element hauehave 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 eueryevery 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 p. 18be 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 louelove, 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: EueryEvery thing is for it ſelfe, and eueryevery 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. EueryEvery man ſtriueth to make a concurrence, or to bring in a confluence of all things, qu… 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 eueryevery hill there is a dale, God hath ſet aduerſitie ouer-againſt proſperitie, eueryevery thing is croſſe, and peruerſe, and runneth out into p. 19extremities, 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 old houſe, or corrupt body, that one part being repaired, another falleth downe, and one ſoare being cured, two breake out in another place. Hee therefore that laboureth to make this apt concurrence of things to obtaine his imagined happineſſe, doth but goe about to gather together wilde beaſts of all ſorts, that runne out on eueryevery ſide, and being with infinite labour gotten together, will deuoure one another, or elſe all ſet vponupon him; and to bring many men together to effect a worke, that are at variance among themſelues, and all oppoſite to him.

Concerning humaine affaires, they are full of alterations and changes. Common-wealths, priuate ſtates, publike buſineſſes, domeſticall workes, and actions, are full of inconſtancie, vncertaintie, croſſeneſſe, trouble and griefe. Such croſſeneſſe is there in eueryevery thing, ſo manifold euents contrarie to mans intendments, that the beſt gameſter hath commonly the worſt lucke: And euen thoſe things, whereof mans wiſedome and prouidence ſeeme to hauehave moſt power and command, doe fluctuate vponupon vncertaine iſſues, in ſo much that he is altogether vncertaine, whether his intents ſhall ſucceede at all, and how, and whether they ſhall turne to his benefit, or hinderance, to the raiſing vp of himſelfe, or ouerthrow of himſelfe, and that which to day hee hath reſolutely determined, is to morrow through vnknowne occurences changed and quite diſanulled. To conclude: Of all theſe vanities, there is a conſtant reuolution.

Man cannot vtter it. An illuſtration by a compariſon of the Leſſe. The reuolution, inſtabilitie, vncertaintie, and vanitie of man in himſelfe, in his eſtate, in all his wayes, and imaginations, and alſo of the creatures with him, is more than man by word or writing is able to expreſſe. How vncertaine, and vnknowne are the ordinances of Heauen? And who hath ſet the dominion thereof in the earth? Iob p. 2038. 33. Who can foretell the ſeaſons of the yeare by the variable configurations of the ſtarres? Yet hath God ſet them for times, and ſeaſons. And one vnſeaſonable Summer, or Winter, Seed time or harueſt, turneth all mens ſtates vpſide downe, inriching one, and impoueriſhing another. Now the ſeede rotteth with too much moiſture; than both graſſe and graine is ſcorched with heat, and how ſlipperie is monie, and cattle vncertaine? Man and his eſtate therefore ſtanding vponupon ſuch foundations is altogether inſtable, and vncertaine. And how ſure a foundation is that of the windes and the waters? Yet the Marriner muſt apply and commit himſelfe to them, he muſt obey them. Whether he ſhall returne home againe he knoweth not, nor when, nor which way, whether poore or rich. And whether the Sea, or Land be the ſafer habitation hee cannot determine. As the water ſwalloweth vp, ſo the fire deuoureth, danger is eueryevery where. The continent is inconſtant, as the waters. For the earth is full of darkeneſſe, and cruell habitations. All the foundations of the earth are out of courſe. High-wayes, bye-wayes, and hedges are full of robbers, wilde beaſts, and ſerpents. A man is ſafe no where: One lyeth in waite for his tongue, another for his purſe, another for his body. Againe, things profitable, and good in their kinde ſometimes afford no profit to the owner, and ſometimes hurt. Contrarily, things of leaſt account, and that are as it were made for euill, doe a man the moſt good. What is good, what ill for a man, by all his wiſedome he cannot certainly know, no not for a moment, and blinde hope is doubtfull and fearefull. Whence then is ioy and full contentation? How long could it laſt if a man had it? The heathen ſhewed forth this inſtabilitie and vncertaintie of mans eſtate, in their card-play, and dice-play. For theſe playes are nothing but a ſportfull imitation of Gods prouidence, vnderunder the names of chaunce and fortune, with a wiſe diſpoſing of thoſe chances for the moſt good, and leaſt loſſe, that fortune dealeth. The beſt play, ſo the beſt courſe, hath oft times the worſt euent, and contrarily. So chancefull, changeable, and vncertaine are all worldly things.

p. 21The eye is not ſatiſfied with ſeeing, nor the eare filled with hearing. The former compariſe figured by a gradation. Man can neither vtter by voyce, nor by his owne obſeruation perceiue, nor by relation of others attaine to the depth of Gods wiſedome in his workes, nor yet of the corruption that is in them. Although the wiſeſt, and moſt exerciſed in the contemplation of the creatures, and humane affaires ſtriue neuer ſo much to ſatisfie his curioſitie in ſearching out the vnknowne paths of God in all things, yet can he neuer finde it out, nor comprehend in minde the firme foundation of God in ſuch infinite contingencies, caſualties, inconſtancies, appearances, diſparences, courſes, and recourſes of all things: Yea, the counſels of God are ſo deepe, and his waies paſt finding out, that man imagineth that there is no knowledge, nor gouernement at all, or that he ſwayeth great matters onelyonly, which maketh him ſo truſt to his owne wiſedome and prouidence, and thereby to worke out this happineſſe conceiued in his vaine minde. Moreouer, the frailety of all creatures in themſelues, and miſchieuous diſpoſitions one againſt another, and all againſt man, are infinite. EueryEvery thing is but a Lyon in the grate, their obedience is outward compulſion, not inward affection, as in their creation. But the frailty of mans body, inſtabilitie of his eſtate, the malice of his heart, the wickedneſſe of his actions againſt God and man, are wonderfull, his inuentions are innumerable. The wicked ſubtilties of a woman in inſnaring the fooliſh, and the madneſſe of fooles is endleſſe, Salomon ſaith that hee could not comprehend it, Chapter 7. God onelyonly is able to deliuer a man. The miſeries, troubles, diſquietneſſe, vexations of man, in the beſt common-wealth, are manifold and great. EueryEvery one is ſuſpitious, and afraid of other, the hearts of men are ſo deceitfull, their ſimulations, and diſſimulations ſo many, & their diſpoſitions ſo variable. All things are carried by extremity, neither doth reaſon rule, nor good affection moue. And this is a common deceit in eueryevery one, in eueryevery matter to make an alledgement, & ſhew of reaſon, and good will, when it is nothing but the awe of the Magiſtrate, or ſome other compulſion, or that one may make p. 22vſe of another for the time. In which caſe eueryevery one loueth himſelfe, but neuer one another. Miſchiefe, enuy, and deſtruction is in the heart of eueryevery one naturally. And a politicke regiment is a grate for wilde beaſts, eueryevery one hauing an habitation by himſelfe, and Lawes are iron chaynes for madde men: If the chaynes were broken, and the grate broken vp, we ſhould be as wilde beaſts in a forreſt. How many headie beaſts are there, craftie Foxes, ſubtle Serpents, that by monie, fauour, and all deuices ſeeke to wreſt, and cracke theſe chaynes? How many violent and moody beaſts, ruſhing againſt the ſides of the grate, making the houſe to ſhake in the parts, and ſometimes in the whole, euer waiting, watching, wiſhing, trying now and then to breake all open? This is the qualitie of eueryevery wilde thing in hold. Surely if a man looke into the ſpirits of men, in their dealings and diſſemblings, hee ſhall not onelyonly ſee a forreſt of beaſts and ſerpents, but an hell of wickedneſſe and miſeries. All is ſelfeloue and hatred: hence commeth ſuch feare and ſnatching; For otherwiſe men would not ſo much care in whoſe poſſeſſion the goods of the world were, ſeeing the reaſonable, wiſe, liberall, louing, and right diſpenſation thereof according to the law of nature, and of Chriſt. Thus it was for a little while, Acts 4. 34. 35. but that feſtiuall day laſted not long, nay rather it laſteth ſtill among the faithfull, to the worlds end. But that is another argument. Here wee ſpeake of the condition of the darke and euill world, and the imaginarie deceitfull good thereof without Chriſt.

To conclude: Hee that looketh on the frailty of man, and all the creatures with him, the interchangeable courſe of all things and ſtates, and conſidereth the depth of cauſes, and reaſon of things, ſhall be forced to ſeeke for felicitie, durable reſt, or happy contentment, ſomewhere elſe than in the confuſed, diſordered, tranſitory World: For all is vanitie, nothing, to none end, like the actions of a foole, and talke of a man in his dreame. This ſecret God reuealeth to his ſecret ones: As for the men of the world, they will be wiſe, great, glorious, and doe great matters; they heare, they ſee, they liſten, they ſtudy, and ſtriue, imagining that by a further p. 23and deeper reach they ſhall finde good: For they are wilde aſſes colts. As the Spartanes indigitating or deifying Alexander, at his command, contrary to their owne liking, wrote; Becauſe Alexander will be a god, let him be a god: So I write; Becauſe theſe will be wiſe, will be great, will be glorious, will be what they will be; then let them be ſo. But Alexander dyed like a man, in the flower of his age: euen ſo there is more hope of a foole, than of one of theſe wiſe (mad) ones. To conclude: As the ſoule of man working eſpecially by the organs of eye and eare, cannot finde perfect contentation in things and times abſent; neither euer ſhall it doe in time to come, for all things paſt, and to come are the ſame in their kindes, as the ſeaſons of the yeere are the ſame for euer: So that there is no poſſibility that the ſoule ſhould be ſatiſfied and filled with good in worldly things, through the miniſtery of the chiefeſt ſenſes, but rather with irkeſomneſſe, wearineſſe and loathſomneſſe.

Verſe 9. The thing that hath beene, it is that which ſhall be, and that which is done, is that which ſhall be done; and there is no new thing vnderunder the Sunne.

AN amplification of the Argument, or former Induction, figured by a Prolepſis, or preuention of an Obiection ſecretly framed in the fooliſh heart, which is a wild, roauing, groundleſſe imagination, or euill ſuggeſtion of a poſſibilitie to obtaine a durable felicitie, or happy reſt, in a full, firme and ſolid ſtate. It is mans ignorance and preſumption to ſtriue for that, which neuer any yet had, and to doe that which neuer was done before: Hee is all for nouelties and wonders. To be the onelyonly one is eueryevery mans deſire, and to this point doe all his ſoaring thoughts aſpire: EueryEvery man will needs try his wit and ſtrength in finding out the means to this worldly bliſſe, that none euer yet felt himſelfe entirely to enioy: Such courſes hee deuiſeth to take, ſo farre to trauaile, ſuch curious inuentions to finde out, as neuer yet any did. EueryEvery man in his kinde and wayes ſtriueth, as it were, to finde out the ſtone that ſhall turne iron into gold, till all p. 24his wit and ſiluer be ſpent, and at the laſt hee bringeth forth winde: It was but the crackling of thornes vnderunder a pot. Parturiunt montes, exit ridiculus Mus. With theſe mountanous imaginations and windie thoughts Solomon here meeteth.

The thing that hath beene, is that which ſhall be, &c. Both the things that hauehave beene, and the deedes that hauehave beene done, are euen the ſame that now are, and are done, and ſo ſhall be hereafter. And there is no new thing vnderunder the Sunne. An amplification by the contrary denyed, to take away doubting, and to inculcate the certaine truth thereof. Ʋnder the Sunne. That is, worldly or humaine things, or deeds. There is a circular reuolution of all things, counſels, deeds, euents, as well as of the ſpheres of heauen, windes and riuers. There is a riſing, falling, aſcending, deſcending, appearance, diſparence of all things. Let the profoundeſt ſpeculatiſt, or curious practitioner, turne the edge of his wit which way he will to finde out ſome new thing, the like whereof was neuer yet knowne, nor heard, yet ſure it is, the ſame things hauehave beene, and the ſame deedes were done of old, and they are nothing but the circular reuolutions of the former. The heart of man is the ſame that it hath beene of old, and produceth ſuch effects good or euill; it cannot alter it owne kinde, but is wheeled about in it owne ſphere. Some hauehave ſought for a felicity in the ſtudies of Wiſdome; ſome in riches and ſenſuall pleaſures; ſome in Honour, pompe and magnificence: but no man euer yet found contentment in his preſent eſtate, without mixture of griefe, griefe accompanying it, or ſorrow following him hard at heeles. Many hauehave thought, and thinke others happy, but none euer yet found himſelfe happy. Suos quiſque patimur manes. If none euer yet reaped profit of his endeauours and labours, neither then ſhall euer any doe it now, or hereafter. EueryEvery man complayneth of the preſent ſtate of the world, and ſaith, it was neuer ſo bad, but it is not worſe, nor yet better then it hath beene, neither ſhall it be otherwiſe. The ſame complaints and diſcontent hath beene, and ſhall be, in all generations. If a man liue neuer ſo long, hee ſhall neither ſee nor heare other things then heretofore hauehave beene, neither is it in his p. 25power to alter or mend any thing; for the world is nothing but an alteration of alterations in it ſelfe. A man hath no more command of it, than the Sea men hath of the windes. Some violent and hautie ſpirits hauehave ſtriuen forcibly for the full fruition of an earthly happineſſe, but hauing obtained their deſires, that ſeemed ſo beautifull a farre off▪ they found themſelues no whit the better, but rather worſe, yea, neareſt to miſerie, whereof they thought to rid themſelues for euer. Therefore it is better to ſit ſtill, than to riſe and fall; to liue in obſcuritie, than to be a publique ſpectacle of follie, as the moſt ſubtile and violent workers of old hauehave beene, and ſo ſhall they be ſtill. EueryEvery man hath great hopes, as of old, neither can he be diſſwaded from this vanity, till old age bring him to ſee, by long experience, this reuolution of all things, and then beginnes he to diſpaire and to be weary. He is full of teaſtineſſe, anger, and impatience when he ſeeth nothing but vanitie, follie and madneſſe in men.

It may be 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 vntounto 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. p. 26Man 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 vsus.

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, hauehave 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 ru…nt, as power is giuen, and way lyeth open, &c. To exemplifie this that I hauehave 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 hauehave called the Maſter of the houſe p. 27Belzebub, much more them of his houſhold? Againe; All theſe things will they doe vntounto 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 hauehave not grieued; thou haſt conſumed them, but they hauehave 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 vsus 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 hauehave 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 p. 28the 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 eueryevery 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 onelyonly in reſpect of circumſtances. To conclude. All things whatſoeuer a man can particularize, are the ſame, that hauehave 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 it himſelfe. There i… nothing in the written Word, but it extendeth in ſome ſort to eueryevery man, though man be a foole, and a beaſt, and will hauehave nothing to concerne him, but what he luſteth. So are we blinded with Sathan, and bewitched with our brutiſh luſts, that in hearing we vnderſtand not, and in ſeeing perceiue not. A iuſt iudgement of God on the wicked, which hate the truth, and embrace lies. How many profeſſing the name of Chriſt, beleeuing in God, children of Abraham, (as they ſay, and imagine) are indeed the very Princes, Prieſts, Phariſes, and commons of the Iewes, that heard, ſaw, toucht, talkt much of Chriſt, and with Chriſt, but yet heard him not, ſaw him not? &c. They look… p. 29for Elias to come, but he was already come, and they did vntounto him whatſoeuer they would. He was already come, not in his owne perſon, but in ſpirit, and power. The Iewes that were garniſhing the Sepulchers of the Prophets, whom their Fathers murdered, would hauehave murdered the ſame Prophets if they had beene than liuing, and preached as in the dayes of their Fathers; and they did indeede murther them all in the great Prophet, the Son of God; Math. 23. Therefore ſaith Salomon, The wiſe mans eyes are in his head, but the foole perceiueth nothing of all that is before him. Therefore they that are now liuing, with their words, and workes, are the ſame that were of old. Happy, yea, thrice happy, are the eyes that can ſee this, and the heart that can vnderſtand it: but that is not giuen to all. The obſtinate being conuicted of a deede condemned of old, may ſay, it is a wrong indeede, it is vniuſt, I muſt confeſſe, &c. but it muſt be ſo, it cannot be remedied, &c. Againe, they that doe ſuch and ſuch things, hauehave good reaſons for it, &c. I anſwer, it muſt be ſo indeede, and ſuch reaſons muſt goe currant, and preuaile: ſor offences muſt be as they hauehave beene of old; but woe be to him by whom the offence commeth, as it was ſaide of olde. And they had alſo as good reaſons in former times for their muſts, as wee hauehave now for our muſts, and euen the ſame. Woe be to them that ſay, we muſt doe thus, and this, or elſe, &c. I muſt doe this, or that; or elſe I cannot liue, &c. So the Princes, Prieſts, Phariſes, Commons, muſt crucifie Chriſt, for their owne ſecurity, and preſeruation of the Temple, City, and worſhip of God, (here are good reaſons.) So Iudas muſt betray his Maſter, becauſe he muſt hauehave money. Pilate muſt be partiall, and doe iniuſtice for fauour, or feare of the Iewes, though he knew the innocent and iuſt to be perſecuted of enuie, and ſhould hauehave giuen iudgement rather againſt his falſe accuſers, and aided, and protected him with his power, and garriſon of Souldiers, countenanced him and his doctrine, and all that fauoured him; and contrarily diſgraced, and weakened eueryevery aduerſary: he ſhould hauehave obeyed the ſubmonitions of his owne conſcience; but that the wicked muſt not do, becauſe they hauehave reaſons to the contrary. p. 30The Iſraelites muſt follow the wayes of Ieroboam, contrary to the voices of all the Prophets, and ſo muſt an infinite number now adayes be croſſe, and hatefull to all their teachers, contrary to the ſubmonition of their conſciences, becauſe they hauehave reaſons which many are aſhamed to vtter. The Iewes muſt be Church-robbers, purloyning, and alienating tithes, becauſe they had good reaſons for it, ſuch as we hauehave for our Church-robberies: But he that muſt ſteale, muſt be hanged, notwithſtanding his good reaſons; ſo the wicked muſt doe wickedly, becauſe he cannot liue elſe, or not liue ſo, or ſo well as he deſires, becauſe he muſt be damned. Hell fire muſt burne, therefore it muſt hauehave fuell.

Verſe 11. There is no remembrance of former things, neither ſhall there be any remembrance of things that are to come, with thoſe that ſhall come after.

AN explication of the confirmation, figured alſo by a Prolepſis. Ob. But there are now many things, the like whereof wee neuer heard before: And wee reade of many things, that hauehave beene ſaid, and done, that now are not, neither are likely to be hereafter. Anſ. That is but our ignorance. For time conſumeth all things: EueryEvery particular thing periſheth, and eueryevery deede vaniſheth, but yet in ſuch ſort as I ſaid before. Therefore when an olde thing is renued, or clothed with other circumſtances, we obſerue it not, we perceiue it not, no not when we are euen doing and ſaying that which wee know to hauehave beene done and ſaid of olde, no more then Iudas knew himſelfe to be Achitophel, and Dauid vtterly condemned himſelfe in another; 2 Sam. 12. 5. The Pope knoweth not himſelfe to be Caiphas, nor the Ieſuites that they are Phariſes. The Phariſes knew not themſelues to be the very ſame with their Fathers, to ſpeake and doe euen the ſame things; neither knew they Chriſt to be Zacharie, or Elias, hauing the ſame, yea, a greater ſpirit, and power; Mathew 23. 29. 30. See their madneſſe. They condemned their Fathers, and iuſtified themſelues, becauſe they built the Tombes of the Prophets, and garniſhed the Sepulchers of p. 31the righteous, and ſay, if they had beene in the dayes of their Fathers, they would not hauehave beene partakers with them in the bloud of the Prophets. True iwis, if Moſes had beene there, they would hauehave ſhewed themſelues tender-hearted Wolues. For Iohn 9. 28. They were Moſes Diſciples, not Chriſts; and yet is Moſes fulfilled in him, and Moſes commanded them to heare him. Abraham reioyced in ſpirit to ſee his day▪ Iohn 8. 56. and they boaſt themſelues to be his children, Ʋerſe 39. But if Abraham ſhould hauehave beene raiſed from the dead, (as was Lazarius, or as Diues would hauehave had one riſen from the dead to warne his brethren) to hauehave accompanied Chriſt in preaching & teaching theſe his children; they would hauehave done the ſame to their Father Abraham, and to Moſes, that they did to him. They would hauehave crucified both Abraham, Moſes, and Elias with him, as the Pope would doe Peter now. They boaſt that God is their Father, verſe 41. but God was now among them, not in maieſty and terrour, as he appeared in Mount Sinai to their Fathers at the giuing of the Law, but incarnate, appearing in their owne nature, humble and meeke, teaching them all things in mildeſt manner, with ſufficient teſtimony of his God-head: yea, euidently ſhewing forth the maieſty and power of his God-head, whereof themſelues were conuicted. What blinded them thus? what deceiued them? what bewitched them? Euen their luſts. They were full of pride, couetouſneſſe, enuy; in a word, carnally minded, hauing a ſhew of religion and deuotion, in doing the outward letter of the Law, and ſtrictly obſeruing their owne ceremonies and traditions, thereby deluding the people, and themſelues alſo; but what the ſpirituall intendment of the Scriptures was, they were altogether ignorant. Faith in Chriſt their Redeemer, and the deniall of themſelues, the world, the fleſh, and the deuill, was farre from them. They could not goe before an earthly felicity, a fleſhly happineſſe, therefore they looked for a worldly redeemer of their ſtates from vnderunder the power of the Romanes, &c. Their deuotion was but a maske of worldly craftineſſe, policie, and deuilliſhneſſe, to blinde the people with, and themſelues p. 32alſo. The people groaned vnderunder their burden, and in hope of liberty thronged in ſuch multitudes after Chriſt; but when ſuch fleſhly hopes failed, Iudas betrayed him, and they cryed, Crucifie him, away with him, (hee is not for our profit) to pleaſe their deuout tyrants againe, whom they had diſpleaſed in following him. Behold the condition of theſe brutiſh hypocrites. They follow and flatter the Preacher of the Goſpell. Ioh. 6. 25▪ 26. 27. Not beleeuing and humbling themſelues, as Mary did, but like rebellious belly-gods, Papiſts, to ſet vp a Pope againſt their King. For when they found him to be a ſpirituall King, Shepheard, Redeemer, they perſecuted him with deadly hatred, and had rather be vnderunder any tyrant, than vnderunder his ſpirituall regiment. The Goſpell is the moſt grieuous burthen that can be borne, and the Preacher thereof the greateſt tormenter. Ah, that Papiſts, common-Proteſtants, Libertines could lay theſe things to heart! How many ſtand vp at Creed, but fight againſt the Goſpell! How many receiue the ſigne of the Croſſe in their foreheads, but fight vnderunder the deuils banner! How many make a vowe to God in Baptiſme, but caſt the payment thereof vponupon their ſureties, like brutiſh ding▪ thrifts, running out like Cham, and Cain, and deuils, foorth of Chriſts preſence, which in ſpirit cry out againſt their teacher, What hauehave we to doe with thee, art thou come to torment vsus before the time?

To conclude. All that is, and ſhall be done, hath beene done of old, but wee know not ſo much. Shortneſſe of life is a great cauſe thereof: For few men liue ſo long to ſee the reuolution or circular courſe of many things. And ſome things and ſtates are of longer continuance than others. Moreouer, this kinde of obſeruation, moſt profitable to man is neglected of moſt▪ but the wiſe obſeruer can fore-tell many things to come, or neerely ayme at them. Furthermore, the remembrance of things paſt dyeth with the preſent generation, & a wonder laſteth but nine dayes, and but a few memorable things are deriued to the next, which alſo vaniſh more and more out of their mindes, and at length remaine with very few, vaniſhing as a ſound or loud noyſe p. 33by little and little, and as a bird of the ayre vaniſheth out of ſight. In like ſort, all things, now ſaid, and done in this preſent generation of the world, ſhall in future ages be forgotten, and the like alſo may be ſaid of all things in ages to come, in reſpect of ages following them. To conclude: Seeing that man, and all things with him are ſo vnſtable, and changeable, there can no good remaine to man of all his labours, no contentation of minde, no quietneſſe of conſcience. He muſt ſeeke that elſe-where: For his foundation here, ſhall be but laid on the ſands, and his buildings ſhall be but the Tower of Babel, and fall downe like the Tower of Siloam, on the head of the builder. Therefore all is vanity.

If any man thinke that this following is the more naturall analyſis of this former part of the Chapter, I eaſily yeeld to it. The firſt verſe containeth the inſcription of the booke. The ſecond verſe containeth the Theme or generall propoſition. The third verſe containeth the principall argument, which is confirmed by two reaſons in this chapter. The firſt is drawne from the inſtabilitie of man dying, verſe 4. illuſtrated firſt by a compariſon of the earth ſtanding and remaining, verſe 4. end. Secondly, by a compariſon of the Sun, Windes, Riuers, riſing, falling, and returning backe againe, which man doth not, verſe 5. 6. 7. To which purpoſe Catullus.the Poet ſaith.

Soles occidere, & redire poſſunt:

Nobis cùm ſemel occidit breuis lux,

Nox eſt perpetua vna dormienda.

The heauenly Lamps doe **As it ſeemeth to them that ſtand on the w…ſt…rne, and eaſterne ſhore.fall into the gulfe,

And iſſue forth againe out of the deepe:

When our ſwiftſtarre of life is vaniſhed,

It nere returnes, in death we euer ſleepe.

And to the ſame purpoſe Iob ſaith, There is hope of a tree, if it be cut downe, that it will ſprout againe, and that the tender branch thereof will not ceaſe, though the root thereof waxe olde in the earth, and the ſtocke thereof dye in the ground, yet through the ſent of waters it will budde, &c. But man dyeth and waſteth away, yea, man giueth vp the ghoſt, and where is hee? Iob 14. 7. 8. 9. 10. p. 34The windes alſo are rowled in their circuits, and the riuers keepe their conſtant reuolution, they returne backe againe.

The ſecond reaſon is drawne from the inſtability of all creatures, ſtates, and humaine affaires, illuſtrated by a compariſe of the leſſe, which is figured by a gradation, verſe 8. amplified by a prolepſis, verſe 9. confirmed, verſe 10.

Verſe 12. I the Preacher, was King ouer Iſrael, in Ieruſalem.

HEere beginneth the latter part of the Chapter, wherein Solomon ſheweth that he found not onelyonly by obſeruation, but alſo by experience in the ſtudies of wiſedome, that all things are but vanity and vexation of ſpirit, both the things themſelues, and mans wiſedome and knowledge of the things alſo. All things are inſtable, fraile, and full of corruption, no ſure thing can be built vponupon them, no felicity can proceede out of vanity, no perfection out of imperfection. For the curſe is on man▪ and on all things with man, therefore there muſt needs ſuch like effects proceede from them. For a cleane thing cannot come out of filthineſſe, Iob 14. 4.

His purpoſe is to ſhew that hee made ſearch in the beſt things, wherein there was appearance of any good, which man moſt deſired and admired. And firſt he beganne with wiſedome, which of all other things being meerely tranſitory, is the flower. For as for other things they are not ſo preeminent, becauſe fooles, and beaſts may be partakers thereof as well as the wiſe, to wit, riches, honours, friends, pleaſures, beauty, ſtrength; but wiſedome is proper to the wiſe onelyonly, by which a man is a man, and commeth neereſt to the diuine nature: Therefore true happines was likelyeſt to be found in wiſedome.

The argument whereby he confirmeth the vnprofitableneſſe of humaine wiſedome, and things ſeeming good, is drawne from the teſtimonie of his experimentall knowledge of things ſubiect to knowledge and ſcience, in the reſt of this chapter, and of things ſubiect to mans bodily vſe, chap. 2. The things ſubiect to knowledge are eyther naturall with p. 35their cauſes, properties, effects, or elſe morall, both good and euill, both wiſedome, madneſſe, and follie. The teſtimonie of experimentall knowledge hee declareth and proueth to be firme and good by two arguments. The firſt is drawne from the perſon ſearching out the knowledge of things by obſeruation and experience, verſe 12. Secondly, from his diligent trauaile therein. Of this trauaile, Firſt, 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 de…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 vnderunder 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 vponupon from the ſtomacke? No ſuch thing: For that is bruitiſh p. 36and 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 vnderunder 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 onelyonly 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 vnderunder 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 wan…eth can neuer attaine to the true knowledge of him, becauſe his worldly heart is full of darkneſſe. p. 37For God hath ſubdued all things vnderunder 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 onelyonly 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 p. 38Solomon, 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 hauehave ſeene all the workes that are done vnderunder 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 hauehave ſeene all the workes, &c. I hauehave indeede by the gift of God obtained that vnderſtanding which I ſought for: For I hauehave ſeene it with mine eyes, I hauehave 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 hauehave ſeene, and diſcourſed on, by ſanctified reaſon. EueryEvery man heareth and ſeeth as well as Solomon, but no man rightly diſcerneth ought, p. 39but 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 vponupon 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 onelyonly, 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 p. 40hath not, as our Sauiour ſaith, Radicem vel ſemen in ſ…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 a… 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, giuegive life vntounto ou… dead ſenſes, vnfolding this booke vntounto vsus; 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 vsus 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 hauehave 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 p. 41worke 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, eueryevery 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 onelyonly giueth contentation, that fooliſh man ſo greedily elſe-where ſeeketh for, but neuer findeth.

Verſe 15. That which is crooked, cannot be made ſtraight: and that which is wanting, cannot be numbred.

A Reaſon why hee found no contentation, no profit by the diligent ſearch of wiſedome, drawne from the ſubiect or obiect thereof, the things themſelues, which were not in mans power, and prouidence, nor reformable by his wiſedome, but in the hand of God; Chap. 3. 11. and Chap. 7. 13. For in all the parts of the World, in all liuing creatures, chiefly in man, and ciuill ſtates, there is nothing but corruption, enmity, vanity, miſery. The creatures, and man himſelfe, the ſucceſſe and euent of things and buſineſſes, are p. 42crooked, peruerſe, confuſed. If a man labour to build vp ſome ſure worke vponupon the creatures, it is a vaine trauaile, and brings forth vexation. For they are fraile, weake, imperfect; they decay, alter, periſh, and are ſubiect to innumerable infirmities and caſualties, which crookedneſſe no man can remedy. To ſpeake more fundamentally, eueryevery thing in nature is peruerſe, and diſordered, one thing is diſtracted from another, the vnity of the whole engine is diſſolued, the vniforme ſubordination diſioynted by ſedition, all things tranſuerſe and peruerſe, eueryevery thing enuiouſly eying, and deſtroying another, through the poyſon of enmity that is in them, as if the parts of the body ſhould fall at oddes, eueryevery thing following a corrupt inclination and inordinate affection of it owne; neither can they be brought into the right frame of ſubordinate vnity, of m…tuall duty, and louelove one to another, and all to man, or man to man, and man to God, by any power or wiſedome of man. The creatures in their kindes are all ſelfe-louelove, pride, cruelty, pernicious, and dangerfull one to another, and all to man, and man to man. They are miſerable in themſelues, and adde miſery one to another through enmity and miſchiefe. Some reconciliation I grant, is made among ſome of the creatures one with another, and with man, by the wiſedome and labour of man, taming and teaching them, and ſo alſo is there ſome reconciliation of men among themſelues in a politicke gouernement▪ but the beſt vnity, and vniformity, is imperfect, weake, crooked, full of corruption, vanity, and miſery. No felicity can be built thereon, no contentation can be found therein.

To proceede, as all things are thus crooked in their kinds, ſo is man more crooked then the reſt. His minde is depraued, full of blindneſſe; his paſſions or affections are inordinate; his body is ſubiect to innumerable diſeaſes. It is the corrupt veſſell or inſtrument of a more corrupt ſoule: Yea, mans crookedneſſe is an vnion or mixture of the crookedneſſes of all the creatures. This crookedneſſe can hee neuer make ſtraight by all his wiſedome, which is crooked it ſelfe. All humane ſcience cannot giuegive one ſparke of true light, nor rid the ſoule from one drop of poiſon, wherewith it is infected▪ p. 43The bloud of Chriſt onelyonly muſt purge it. The wiſeſt Philoſophers, Naturaliſts, and Moraliſts, when they had done all they could, yet their crookedneſſe remained in them. The ciuileſt and beſt theefe is but a theefe: What was Alexander but a theefe? And the ciuileſt and faireſt conditioned whore is but a whore: The whore Flora, deifyed by the Romanes, and honoured with feſtiuall dayes, was but a beaſtlie ſade. What elſe can the truth make of theſe two perſons? Such like indeede differ much from the rude, vnmannerly, and ſauage people, yet are they beaſts as well as they. The fleſh of Iezabell was but dogges meat, and the bloud, the royall bloud of Ahab, dogges drinke. No better was the corps of Iehoiakim, Ie…. 22. 19. then the carkeiſe of an Aſſe.

Moreouer, from this crookedneſſe of the creatures, and of man, proceede many croſſes, vnluckineſſe, innumerable dangers, many misfortunes and caſualties in eueryevery beſt courſe that the wiſeſt can take, and ſo is all his labour loſt, there remaineth no fruit to him, but griefe and vexation. Therefore in the beſt compoſed ſtate of things there is naught but deformitie, imperfection, weakeneſſe, want of vigour and ſtrength, diſeaſes, infirmities, ſickneſſes, ſtrange caſualties, ſuddaine misfortunes, vntimely deaths, which all creatures, with man, are ſubiect vntounto. Againe, the beſt ordered ſtate, or common-wealth is full of wants, full of ſuperfluities and running into extremities on both hands, full of cruelties, of oppreſſions, and partiall dealings, and that of fauour, enuie, reuenge▪ Vnworthy perſons are preferred and honoured, the beſt-deſeruing are deiected, vice is graced and inri…hed, vertue is diſcountenanced and ſuppreſſed. In principall matters there is negligence, careleſſeneſſe, remiſſeneſſe: In trifles there is much curioſity and contentions; Iudgement is deferred, lawes are diſtorted, and ſuch like things, without number, which it is as hard for any Prince by wiſedome and power to reforme, as to regenerate or reſtore whole nature againe vntounto her firſt integrity. If we conſider the ſtate and condition of the creatures themſelues, and one towards another, the defectiueneſſe, crookedneſſe, croſſeneſſe of all things, with their euents and p. 44caſualties, wee ſhall finde it to be vnpoſſible to lay any ground-worke thereon, whereupon to erect an happie eſtate.

To conclude: Seeeing that a wiſe man in the aboundance of knowledge ſeeth nothing but peruerſeneſſe and weakeneſſe, the one whereof cannot be reformed, the other not helped, neither of them remedyed, hee reapeth no ioy, no comfort by ſuch ſights, but anger, diſquietneſſe, griefe, and hath ſatisfied his deſire, and expectation of happy reſt no more then he that eateth and drinketh winde to ſatisfie the bodies appetite, when the one is fatted, the other ſhall be contented.

Verſe 16. I communed with mine owne heart, ſaying, Loe, I am come to a great eſtate, and hauehave gotten more wiſedome then all they that hauehave beene before me in Ieruſalem: yea, my heart had great experience of wiſedome and knowledge.

AN amplification of the confirmation handled, Verſe 12. 13. 14. 15. by a compariſon of all Kings that raigned before him in Ieruſalem, figured by a Prolepſis, thus: Thou maiſt haplie be deceiued in this matter, through partiall conceit of extraordinary wiſedome, and therefore hauing but an ouerly conſideration of things, and being blinded with the vaile of the common imperfections of things, and follies of vulgar people, and diſtempered Princes, haſt not rightly beheld to what happie ſtate, and contentation a man may attaine in this life by the right and perfect vnderſtanding of things and by the prouident and prudent carriage of himſelfe in all things, &c. Anſ. Neither the dulneſſe of apprehenſion, nor the weakeneſſe of iudgement, nor want of diligence hauehave beene any let to me in this ſearch. For I hauehave not attempted this of pride, nor ſpoken it of arrogance, as puft vp with a vaine imagination of wiſedome, but I hauehave vnpartially communed with mine owne heart, and hauehave found that as God hath giuen mee riches and power; ſo alſo hath he giuen me wiſedome and knowledge of all ſecrets, aboue all the Kings that raigned before mee in this treaſurie of wiſedome, Ieruſalem, the City of the great King: Neither p. 45doe I deceiue my ſelfe with the ouerly diſcourſe of manifold imaginations, and groundleſſe concluſions, but my heart hath ſeene great wiſedome and knowledge, I hauehave fundamentally obſerued and had the ocular experience of things, their natures, cauſes, properties, effects, vſes, &c.

Verſe 17. And I gaue my heart to know wiſedome, and to know madneſſe, and folly: I perceiued that this alſo is vexation of Spirit.

A Continuation of the ſame anſwere. As I perceiued in my heart that I had receiued of God a greater meaſure of diſcerning, and ſenſible inſight aboue others, ſo according to my vttermoſt ability, I diligently exerciſed my ſelfe in ſearching out, yea following the euen tract and way of wiſedome in her workes, ſo farre forth as man is able to apprehend, and comprehend her. Conſequently by the rule of wiſedome I examined the wiſedomes, doctrines, and inſtructions of men, euen the manifold, …arring, and repugnant opinions of men, and the proud errours of contentious men, who greedily affecting the admiration of their wits do by intruding themſelues into things aboue their re…ch bewray great ignorance, fooliſhneſſe and madneſſe both in naturall things, and matter of eſtate: I perceiued that this alſo is vexation of ſpirit. A concluſion of his former reu…iw, determination or iudgement, Verſ. 14. To conclude, as I by wiſedome ſought out the knowledge of naturall things, and found that all was nothing but vanity and vexation of ſpirit: ſo hauehave I more then that ſought out, examined, and tryed the vnderſtanding of morall things, good, and euill, and I find as before, that this is alſo full of vexation; Wiſedome on the one ſide being incomprehenſible, and the conſideration of ſuch men, their opinions, and doings being weariſome and grieuous to the ſpirit on the otherſide, yea, their madneſſe is endleſſe.

p. 46Verſe 18. For in much wiſedome is much griefe: and he that increaſeth knowledge, increaſeth ſorrow.

A Reaſon why that ſeeking after knowledge, both of wiſedome and folly, there is no contentation of minde, but vexation of ſpirit. For the further that a man ſearcheth into the bottome of things, to giuegive fuller ſatisfaction to his heart, the more griefe he findeth, and ſorrow is increaſed with knowledge: For,

Firſt, the accurate ſearch, and diſcuſſing by examination and iudgement of that which is fought, is a great affliction to body and minde.

Secondly, when a man hath done what he can, hee hath onelyonly attained to the ſight of that great darkeneſſe of ignorance that is in him, Chap. 7. 23. 24. which he thinking by ſtudy to expell, doth more increaſe it, that is, hee more and more ſeeth into what a deepe dungeon, hee and all men are fallen by the ſinne of Adam.

Thirdly, it is difficult, troublous, full of intricate queſtions, and diſtracting doubts, endleſſe, and withall tranſitory. It is neither perfectiue of him that hath it, nor perfectiue of other men, or their matters.

Fourthly, the more that a wiſe man knoweth, hee ſtill more, more and more beholdeth greater corruption, vanity, folly, madneſſe, and miſery, wherewith his ſpirit is diſcomforted, and grieued, his heart is heauy, his minde diſpairefull. So that he is farther off from happineſſe then the ignorant, that knoweth nothing. For he worketh and eateth, and drinketh and ſleepeth ſoundly, he is without care, he is heartily merry, and ſo is ſtrong and healthfull.

Fiftly, when a man hath tranſcended common capacities, his darke parables, inſtructions, and counſels, of many ſhall be had in contempt, of others hee ſhall be enuyed, and his wiſdome ſhall be but the white of a But to be ſhot at, of ſome he ſhall be ſuſpected, and ſuppreſſed, for Princes are ſuſpicious of the godly-wiſe-learned, I thinke becauſe their rudeneſſe and nakedneſſe lies open to their iudicious eyes; which p. 47made Nero kill his maſter Seneca; or elſe deſire ignorance that the thouſand-headed beaſt might be better held vnderunder the yoke of gouernment: For if they be wiſe and godly, the rude Princes thinke that their nakedneſſe lyeth open, whereof contempt followeth. This is ethnicall pollicie. Contrarily, the wiſe and godly Prince ſhall by his wiſedome, and godlineſſe bind the conſciences of his people, and cauſe them to reuerence and dread him, as Iob ſaid of himſelfe. This is the onelyonly ſecurity of a Prince, as of Iob, Dauid, Solomon, Ioſiah. Moreouer, if the wiſe would hauehave the benefit of his wiſedome to redound to many, he muſt deſcend to their meanneſſe, and rudeneſſe, and of a plentifull ſeed-ſowing moſt commonly reape little, and ſometimes nothing.

Sixtly, he ſhall ſee the foole oft-times graced, countenanced, preferred for money, and other ſiniſter reſpects, when he for all his wiſedome ſhall not be regarded, but be buried in obſcurity, and obliuion.

Seauenthly, If a man vnderſtand all miſteries, and all knowledge, and that no ſecret be hid from him, all cannot free him from death, but it ſhall rot in the graue with him: Wherefore if a man know not himſelfe to be in the number of Gods Elect, if in the curious ſearch of all things, he cannot find that in himſelfe, what contentation, reſt, ioy, quietneſſe of conſcience, what happineſſe can knowledge bring him? nay rather it will increaſe his ſorrow. Wherefore all humaine knowledge is vaine, euen nothing, and worſe then nothing. For when a man hath attained to all knowledge that can be comprehended in mans braine, the Deuill hath ſtill more then hee: For he hath been in the kingdome of glory, and ſeene God face to face. And if a man had as he hath, how much ſtill ſhould he be the better? Surely, if a man know not onelyonly the depth of Gods wiſedome in the world, but the ſecrets of the kingdome of glory, and of the damnation of hell, & alſo could by words vtter them, he ſhould notwithſtanding liue in miſerable perplexity all his life, till hee had this ſauing knowledge, which ſhould be his onelyonly ioy and comfort both in life and death.

This onelyonly ſhould ſweeten all the miſeries of this life, p. 48whereas the other doth exacerbate, and turne all the prerogatiues, delights, and pleaſures of this life into gall, and wormewood. There is no felicity on earth but this; feare God, and keepe his commandements: For he that hath obtained all worldly wiſedome, cannot by the ſame worke out a felicitie to himſelfe in this crooked ſtate, and vaine condition of all things.