Commentary on Ecclesiastes, Chapter 7

Commentary on Ecclesiastes · Chapter 7

p. 150CHAPTER VII.

Verſe 1. A good name is better then precious oyntment; and the day of death, then the day of ones birth.

SOlomon hath hitherto declared the vanity of all worldly things in the laſt Chapter, of riches that occaſion the deſtruction of the owner, of riches loſt by caſualties, and leauing their owner deſtitute and miſerable of riches without grace to vſe them, of the multitude of children, of long life, of the inſufficiency of riches to ſatisfie mans deſire, of their weakeneſſe to benefit one more then another, of their vncertaine euent; Chap. 5. Now in this Chapter he ſheweth the vanities of this life by degrees, by comparing them with other things that are better for men then the beſt or moſt pleaſing things, though to the carnall man it may ſeeme otherwiſe, and in their owne kinde are ſo indeede.

And his maine ſcope herein, is to ſet downe thoſe better things for certaine remedies, whereby to auoide thoſe vanities of life, or to extenuate and mittigate them, and to gather what good may redound to man by the right ordering p. 151of himſelfe in the things of this life. This he principally intendeth, and the demonſtration of vanities leſſe principally or by conſequence in this Chapter. Moreouer, the auoyding, or extenuating of theſe vanities, is not all that hee aimeth at, but alſo the right meaning of that ioyfull and comfortable vſe of riches, whereof he ſpake before, Chap. 5. 18. & 2. 24. For this gift of vſing riches, is not terminated in the welfare and complacence of the fleſh, as the Heathen imagine, but for a further grace here intimated, in that thoſe things that are contrary to the pleaſure of the fleſh, are preferred aboue all. This I take to be the counſell and direct intendment of Solomon here.

A good name is better then precious ointment. Concerning the coherence of theſe words with the former; They are an anſwer to an obiection vponupon occaſion of his laſt words eſpecially, to wit, that the increaſe of worldly goods was nothing but a multiplication of vanities, and that no man could know what is good for him in this vaine life. The obiection may be thus framed. If there be nothing good for a man here, but all is vanity, and the more that hee ſeeketh to ridde himſelfe of infelicity by wiſedome and trauell, and to obtaine wealth and honour, by ſo much the more vanity is increaſed, yea, and that there is no good to be had, nor knowne in this life; then is there nothing but matter of deſpaire in this life, and better it is for a man to depriue himſelfe of life, then to prolong it in miſery, eſpecially when hope of better faileth. Anſw. Although that God hath ſubdued all things to vanity, and all the wiſedome and ſtudies of men to folly, yet that is not driftly to torture man with deſpaire, and to deſtroy his creature, but to bring him to faith and obedience, to know, to feare, and obey his Creatour. For if man of pride, and preſumption, will needes exalt himſelfe, and coyne a felicity or glorious ſtate here in the World, to make a petty god of himſelfe, he ſhall in the iſſue and vpſhot find all to be but vanity, and himſelfe a foole, and a beaſt. And all men naturally doe thus. Gen. 3. 5. 6. There is the ſpawne, or beginning, that hath ouer-ſpread all generations of the World. p. 152Therefore God hath ſubiected all things to vanitie, out of which a man can by no meanes extricate himſelfe, but rather by ſtriuing runne further in. But yet ſeeing that there is an happie ſtate of man here begunne, which a man is to deſire and ſeeke for, in God, (not in worldy things) and euen that in this vaine life, which in that reſpect is not vaine, there are certaine ſalues for theſe ſores, and remedies for theſe vanities: Solomon therefore, that he might take away from men diſcontentment, and diſpaire of their eſtate, doth here deliuer rules of direction and comfort, that they may hauehave wherewith to arme themſelues againſt the troubles and miſeries of this vaine life, and in ſome good meaſure be able to alay and mitigate the ſame, which God laid vponupon Adam, and all his ſonnes, for a iuſt puniſhment of his fall.

The firſt rule or remedy is in this firſt verſe: A good man. A good reputation or report, being the teſtimony of good men, of the vertuous life & honeſt conuerſation of a man, is a ſpeciallbleſſing of God, arming the heart with great ioy and comfort againſt many, yea, all outward loſſes, and want of bodily things. The excellencie of a good name is illuſtrated by a compariſon of the beſt and moſt delicious things, ſignified by ointment, by a Synecdoche of the Speciall. The compariſon is both of the qualitie and quantitie. Firſt, concerning the qualitie: euen as the pretious ointment hath a fragrant ſcent refreſhing and delighting the ſpirits of the ſenſes, whereby the body and minde is cheered; ſo a good name and deſerued eſtimation is of all outward things the moſt pleaſant poſſeſſion, comporting the heart in eueryevery ſtate of life: For it originally proceedeth from a good conſcience, and is the perfume of a godly and faithfull heart, yea, hee that hauing a great meaſure of the annointing of God, which is the graces of his ſpirit, to be a patterne to the rude, a light to the blinde, a guide to them that know not the way, doth alſo refreſh, encourage, and cheare the ſpirits and hearts of all that louelove God, and his truth among the filthy ſents of corrupt examples, fleſhly faſhions, and ethnicall behauiours, that are noyſome and grieuous to the eyes, p. 153eares, and mindes of men of gracious diſpoſition, and as a freſh gale of ſweet ayre to him that laboureth in the earth, that liueth among earthly men.

Concerning the quantity, the argument is from the leſſe to the greater.

A precious oyntment is of great value, a chiefe treaſure, and eſteemed with the moſt precious things, but a good name is of more worth then it, or any earthly ſubſtance. For coſtly oyntments, and other treaſures are of times more plentifull among the wicked: For the ſenſuall are all for their ſences, but this is peculiar to good men alone. They may be bought for money, but this is the gift of God, not to be purchaſed with baſe mettall. They are corruptible, this is euerlaſting. They leaue a man in death, and betake them to a new maſter, but the praiſe of the iuſt man remaineth ſtill, and ſtill, his owne. It both tarrieth behinde him on earth, and goeth with him to heauen, and will crowne him with glory at the laſt day. For although it be darkened for a time amongſt the goates, as Naboth was, as Pauls and Dauids, yet ſhall it breake forth as the rayes of the Sunne from vnderunder a cloud. It may be couered, but it cannot be polluted with vnclean tongues, yet it becommeth more bright as mettall rubbed with duſt or myre. Whereas contrarily, the falſe and forced praiſe of ſinners that are prone and ambitious, turneth to their greater ſhame, as that of Herod, Senacherib, and the Phariſees did. And ſo ſhall Antichriſts doe, as did that of Antiochus.

And the day of death, then the day of ones birth. Theſe words are a ſecond rule, to arme the man that feareth God againſt temporall miſeries. Concerning their dependence vponupon the former, they are an anſwere to an obiection framed thus: A good report in this life affords little comfort, ſeeing that death commeth after it, which is the miſerable end of all men.

Anſ. The day of death is better then the day that one is borne. It is better then the time of life, and the tranſitory things of life. Yea, it is better then a good report it ſelfe, p. 154becauſe it is a comfort to extenuate the afflictions of life, but this vtterly aboliſheth all vanities. The birth-day is an entrance into all woe and miſery, but the day of death is a paſſage into life. The body is but a priſon and a racke to the ſoule, but by death it is ſet at liberty: For by death are all miſeries ended, all dangers, paines, aches, diſeaſes, ſorrowes, teares, and that grieuous warre and conflict of concupiſcence, or fleſhly luſts, 1 Pet. 2. 11. doubtings, vnbeleefe, feares, pride, ignorance, couetouſneſſe, ambition, enuy, hatred, luſt, which fight againſt the ſoule, are dead, from which Paul ſo earneſtly deſired to be freed, Romans 7. 24. 2 Cor. 12. 8.

Againe, by death a man is freed from euils to come, Eſay 57. 1. He is deliuered from the weariſome company of petulcus goates▪ Pſal. 120. 5. 1 King. 19. 4. and from the aſſaults of Sathan, yea from all fightings within and without, to reſt, and raigne in glory with Chriſt, and the bleſſed company of heauen: This of the rule or remedy principally aymed at. Now for the ſequele or collection concerning vanity, the argument from hence is thus. If the day of death, which to carnall reaſon is miſerable, be better then the day of birth, ſurely this life is a thing moſt vaine. But ſo it is.

Verſe 2. It is better to goe to the houſe of mourning, then to goe to the houſe of feaſting: for that is the end of all men, and the liuing will lay it to heart.

A Second rule or remedy whereby a man is armed againſt the vanities of life, is mortification, which is the ſuppreſſing of ſinne, and curbing of the motions of ſinne in the heart ſimply, becauſe it diſpleaſeth God, and is the onelyonly thing whereby he is diſhonoured. Other mortifications are but either philoſophicall, or ciuill, or ſubtle; the firſt whereof is of naturall conſcience, the ſecond of vaine glorious diſpoſition, the third of a diuelliſh heart. But this is wrought onelyonly by the Spirit of God, who is a purifying fire, and purging p. 155ſoape; Mal. 3. 2. 3. not onelyonly reſtraining and bridling, but conſuming ſinne. This conſumption beginneth at the heart, Ier. 4. 4. Breake vp your fallow grounds, circumciſe the fore-skinne of your heart. If mortification beginne not here, it is guilefull; Pſal. 32. 2. He is bleſſed whoſe ſpirit is not guilefull, though he be ſubiect to many infirmities. Now that this rule may be operatiue, and of force, Solomon ſetteth downe the meanes and courſes that are to be taken, whereby to produce and nouriſh it, for the comfort of the ſoule, in this vale of miſery. The gift is of God, from whom eueryevery good ſeede of grace proceedeth; the other are but artificiall, imitatiue, and coyned: yet this ſeede of God groweth not but by planting & watering, as all other ſeeds doe, and that is the vſe of the meanes. The meanes therefore of the growth and increaſe of this grace, Solomon here ſetteth downe, illuſtrating the ſame by a compariſon of the contrary vanities, and they are foure, in the foure next verſes.

The firſt meanes of mortification, are the outward prouocations thereunto, to wit, ſuch places, and companies whereby that good ſeede of grace that lyeth in the heart may be preſerued and increaſed. For eueryevery ſeede muſt hauehave his proper place, and outward foture of warmth and moiſture to concoct it to perfection, which Saint Paul calleth, Rigation. 1 Cor. 3. 6. It is better to goe to the houſe of mourning, to viſit the ſorrowfull, and ſad in heart, to goe to the graue of the dead, to frequent the companies of mourners, to weepe with them; then to goe to the houſe of feaſting, where there is ſinging, dancing, merriment, vanity, and prouocations to vanity moſt commonly. For that is the end of all men. A confirmation of this rule, or reaſon of the compariſon, by the antitheſis, or contrarietie of the adiuncts. The adiuncts of the banqueting houſe, are not expreſſed, but vnderſtood by anantapod…ſts; The former are death and mourning: for there is the end of all men.

Let a man feed, pride, and beautifie his body as he will, yea, as moſt doe now a dayes make an Idoll of it, yet ſhall it be a dead carkeis buried in the earth, as other dead carrion is, p. 156and more vile then other. Bonum optimum corruptum fit peſſimum. The more compoſition the more corruption, as in riches increaſed there is more vanity. So that if it muſt needs be an idoll, yet ſhall it be but a carrion idoll, and ſuch are all they that adore it in feaſts and pompous meetings, as did the Phariſees.

Againe, let a man put away all remembrance of death out of his heart, to ſource himſelfe in the fleſh, to boyle in pleaſure, ſeeking out companions, and prouocations of luſt, (which are planters and waterers alſo in their weedy kinde) yet ſhall it be turned in the end to lamentation and mourning, vnleſſe that curſe be laid on a mans death, that none ſhall mourne for him, but rather eate him vp, as the dogges did Iezabel, one worrying another for his goods and lands, and the wicked poore roaring like greedy Lions for his fleſh, that care not who dye, nor how many, ſo that their bellies be filled.

And the lining will lay it to heart. A reaſon or proofe of the conſecution of the former argument, which was this:

If in the houſe of mourning there be the end of all men, then it is better to goe thither, then to the houſe of feaſting.

But the antecedent is true.

Therefore the conſequent alſo.

The reaſon of the conſequence is, the liuing ſhall lay it to heart. Theſe words ſhew the effect of death and mourning, (which are termed, the end of all men) namely, a ſerious meditation of the ſtate, and condition of man. All men are apt to forget themſelues to be but men, ſpecially in their feaſtings, and iolity, iouil…y, and ribaldry; but this end of all men, and them being expoſed to the ſenſes, eyes, and eares, doth occaſion them to remember whence they came, what they are, whether they are to goe. So then this ſerious meditation or remembrance, is the effect of the impulſiue cauſe. For by the dead corpes and mourning, a man is occaſioned to remember himſelfe. The inward impulſiue or precedent, is the gracious diſpoſition of the heart, to take ſuch good occaſions, or ſuffer himſelfe to be moued therewith: for the p. 157wicked heart is ſtony, brawny, without remorſe, full of infidelity; therefore hee maketh this contrarily an occaſion of more epicuriſh and ſenſuall liuing, yea, at this time ſeruing his belly and his luſts, as hee that cutteth purſes euen before the bench. And the eye of the foole is mindleſſe, wandring in the corners of the earth. The outward impulſiue, I ſay, is the occaſion, to wit, the dead corpes and mourning, the houſe of mourning, and the graue of the dead. What is a man by this occaſion moued to lay to his heart?

I. His owne death, for euen ſo muſt he die, and be mourned for of his wife, children, kinsfolkes, &c. caſt into the graue, and be putrified in the earth.

II. The vanity of all worldly things, whereof a man is now quite beſtript, as lands, goods, buildings, cloathing, treaſures, skinne, body, and all are cleane ſliuen off from the ſoule, as barke from a tree, and as a ſhell from the fiſh, and the ſoule is gone naked, as the body came in naked, either to be glorified in heauen for the good deeds that it did in the fleſh with worldly things, or to be confounded and tormented in hell for the euill.

III. Of the account or reckoning, that it muſt make before the iuſt Iudge of the talent, that God gaue it to employ with diligence to his beſt aduantage.

IIII. Of repentance and continuall preparation to death, by auoiding euill, whereby his Lord is indammaged, and by doing good, ſetting eueryevery thing in order eueryevery day, and diſpoſing all things to the beſt for the profit of his Lord, that when he commeth, hee may receiue his owne with aduantage.

Theſe and ſuch things doth he lay to his heart, that hath an heart, when hee goeth to the houſe of mourning, and commeth to the graue of the dead. The ſequell, or argument of vanity gathered by the compariſon, is this:

Prop, If it be better to goe to the houſe of mourning, then to the houſe of feaſting, then are all merry meetings, iuncatings, playes, games, ſports, paſtimes, &c. vaine and p. 158vnprofitable and no quietneſſe of heart to be found in them.

Aſſump.But the antecedent is thus; therefore the conſequent.

Verſe 3. Sorrow is better then laughter; for by the ſadneſſe of the countenance, the heart is made better.

A Second meanes of mortification, is ſorrow or anger, which is a godly indignation or griefe, for our ſinnes committed, and duties omitted. This ſorrow goeth before repentance, and worketh repentance. It is that which Saint Paul commendeth in the Corinthians, occaſioned by his reprehenſory letter 2 Cor. 7. 10. 11. where it is ſet downe by ſeauen effects in them.

1 Carefullneſſe or diligence in reforming their errours, and in conforming themſelues againe to that purity, which was wrought in them, when at firſt he preached the Goſpell to them in the euidence of the ſpirit, from which they were declined through the Philoſophicall ianglings of the falſe Apoſtles.

2 Clearing of themſelues, or defence [foreign] which was a deprecatory excuſe of their errours, which kinde of defence intimateth an ingenuous confeſſion together with ſome alleadgement for themſelues, to inſinuate that they had done amiſſe, rather of infirmitie then wittingly and willingly, and ſo were ready to be reformed, which thing muſt needs pacifie Pauls mind, and moue him to commend them rather, ſeeing that to erre is humane frailty, but to acknowledge and reforme an errour is grace. So that this defence is an excuſation including confeſſion, deprecation, reformation.

3 Indignation, when a man grieueth at his folly, impudence, and careleſſeneſſe, that he ſhould be ſo or ſo ouertaken and miſled, whereby to diſpleaſe God, to offend his brother, to burthen his owne conſcience, and to giuegive aduantage to the aduerſary.

p. 1594 Feare, which is a ſence of Gods diſpleaſure, for ſome ſinne committed. This remorſe bringeth repentance. It is contrary to the ſeruile feare of an euill conſcience with hardneſſe of heart, and to worldly feares.

5 Ʋehement deſire, namely to ſeeke for, and to obtaine the fauour of God, that they might reioyce in his grace againe, as they did at their firſt conuerſion, for by ſinning we grieue the ſpirit of God, and cauſe him to frowne on vsus, whoſe preſence and countenance we earneſtly deſire to be turned, towards vsus againe, as he that through vnkind dealing, hauing almoſt loſt his beſt friend, ſeeketh earneſtly to recouer the fulneſſe of his former louelove, which thing is plainely exemplified in Dauid, Pſal. 51.

6 Zeale, which is a feruent indeauour to repentance. It is mixt of louelove, and anger, or rather here, of deſire and indignation or ſorrow, which is all one.

7 Reuenge, which is a chaſtening and curbing of our ſelues vponupon conſideration of Gods diſpleaſure, that we may preuent his iudgements, and winne his fauour againe, 1 Cor. 11. 30. 31. The whole verſe laboureth on a gradation. By the expoſition of this verſe it fully appeareth what the ſorrow or indignation is that Solomon here ſpeaketh of. The meaning of the words are, better is a ſad and thoughtfull heart, cauſed by remorſe and grudge of conſcience, tending to repentance, and amendment of life, then a light heart and variable mind hauing no ſerious conſideration of ſinne, nor of Gods iudgements in this life, nor after this life impreſſed in it, but ſeeketh rather to extinguiſh both, the more freely to laugh and be fat.

For by the ſadneſſe of the countenance, &c. A confirmation by the effect. This ſorrow of the heart appearing in the firme and ſad countenance maketh the heart more ioyfull, and pleaſant. For as heat expelleth heat, ſo doth godly and penitent ſorrow expell feare, trouble and deſpaireful doubtings which oppreſſe the heart as an heauy weight. The reprobate cannot expell this ſeruile ſorrow with penitent or gracious ſorrow, but by other falſe remedies ſeeketh to mitigate p. 160and alay the rigour, as Diues would hauehave cooled his heate with a drop of water, but one drop of grace in life, would hauehave done more then an Ocean of waters in hell. The wicked would be eaſed of torment, but they will giuegive no glory to God, like the nine lepers, whether they be liuing or dead, they are all for themſelues. If Diues would as earneſtly hauehave craued but for one drop of grace when he was liuing to hauehave killed the worme in her breeding, his thirſt ſhould hauehave beene quenched. But being giuen to the bellie, and bodily pleaſures, he loued not ſorrow, nor repentance, but applied falſe remedies to the worme, laughter and fatneſſe. He loued not the rebukes of the wiſe, but ſuch as were skilfull to feede his humors. Theſe words may alſo be expounded thus. By the ſad countenance and ſober behauiour the hearts of one another are made better, vaine fancies and luſtfull thoughts are checked and curbed, ſinfull words and euill deeds following them are preuented. The ſequell or argument of vanitie gathered by the compariſon, is as before, and ſo throughout the Chapter.

Verſe 4. The heart of the wiſe is in the houſe of mourning: but the heart of fooles is in the houſe of mirth.

A Third meanes of mortification is ſober conuerſation. The heart of the wiſe, &c. As there is ſorrow and remorſe in the heart and conſcience of the wiſe, ſo there is ſadneſſe in the countenance, and alſo ſober behauiour, ſober apparrell, and ſober compaine. The heart of the wiſe man is affected to ſuch places and companies as he may hauehave benefit by to his edification in knowledge, and godlineſſe. Such things he loueth to heare, to ſpeake, and to relate as may make both himſelfe and others the better, Prou. 15. 30. Good hearing maketh his bones fat, (and ſo of the ſeeing alſo.) The heart of him that hath vnderſtanding ſeeketh knowledge, that is, moueth his lippes, eyes and eares to ſeeke for increaſe of that holy wiſedome, wherewith he is in ſome good meaſure p. 161already indued. For to him that hath ſhall be giuen. Therefore he is ready alſo to frequent the houſes of mourning (a ſynecdoche of the ſpeciall) and the ſocietie of mourners, ſuch as are well acquainted with the croſſe, exerciſed in temptations, and men of ſober carriage, whereby he receiueth more comfort and eaſe of heart, than by all feſtiuall and merry meetings, where there is commonly vanity enough, and matter of griefe to him that ſeriouſly thinketh on his latter end, and the account of eueryevery idle word. As the nature and kinde of the ſeede and roote is, ſuch like is the ſappe and ſhape of the tree, ſuch or ſuch places it deſires to grow in, and among ſuch or ſuch other trees. If it hath place and companie according to his liking, than it proſpereth, flouriſheth and reioyceth, if not, yet it liueth, brancheth and fructifieth though poorely, as the willow in the forreſt, the hyſ…p on the wall, wheat in light ſand, and rapes in ſtiffe clay. EueryEvery thing deſireth his proper place and company, with other fotures according to his kinde, to attaine the perfection, and flouriſhing ſtate of his kinde, which thing if it cannot doe, yet is it prudent and ſhiftie, and will reape the moſt commoditie to it ſelfe that may be, without any loſſe through improuidence and negligence: But if it be in a ſo…le contrarie to his kinde, it is much diſcouraged, his fruits are vnkindely and imperfect, his ſappe is corrupted and much ai…ered by the qualitie of his food or humour, &c. yet will it retaine the kinde, or elſe dye. The ſeed or root of man is his heart, as the heart or ſpirit of man is, ſuch is the man. Mens c…uſque, is eſt quiſque. And though of all creatures he be moſt variable, and can perſonate himſelfe infinite wayes, yet doth his ſpirit incline him one way. The Adamant in the diall is fickle, & it is vncertaine, what coaſt it moſt affecteth, or rather what his naturall poſition is, being violently agitated; but when diſturbance ceaſeth, it reſteth on the north-pole. So, foxe to the kinde. A wiſe mans heart is his …oote, and ſuch like are his thoughts, countenance, words, workes, carriage. And as the man in his kinde, nature, and diſpoſition is, ſuch ſoile he re…yceth to p. 162grow in, ſuch things he loues to heare by voyce or writings, ſuch companies he frequenteth, this he extracteth, that he reiecteth, as his ſpirit is. For the body of a common▪wealth is as it were a mixture of all kindes, or a Choas, from whence eueryevery ſpirit may gather matter of edification and corruption: As the frame of his heart is, ſo may he adapt matter of perfection or deſtruction. But the wiſe heart vſeth all things, and turneth all things to the beſt.

But the heart of fooles is in the houſe of mirth. An illuſtration of the former by the contrarie. This heart is of a contrarie ſappe, of contrarie affection, and diſpoſition, and as inwardly, ſo outwardly contrarie. Such ſoyles it loueth, and ſuch fotures as are agreeable to his kinde, ſo doth eueryevery beaſt, eueryevery weed, eueryevery plant. Such lips, ſuch lettuce: And wilde things accord not well with the tame. And though they be tamed, yet are they troubleſome. The ſpirit of policie curbeth and driueth the ſnaile into her ſhell, but the ſpirit of God renueth. The foole ſeeketh for nouriſhments of his follie, ſuch counſels ſuch bookes, ſuch hearing, examples and companies, and ripeneth his follie. The foole is but a body, and his ſoule is but as ſa…t to keepe it aliue. His ſappe is bitter, his fruits are no better. If he be among the wiſe, and heare the words of the wiſe, the beſt things he reiecteth (light is not comprehended of darkeneſſe) other things he miſconſtrueth, and conuerts into follie. If hee heare or ſee infirmitie, or vani…ie, that he browzeth on, and catcheth vp as a ſweet bit. Pro. 15. 24. The mouth of the fooliſh, is fed with fooliſhneſſe, and ſo is his eare. The dainty tooth deſireth delicates, ſo doth the foole all things that may feed his beaſtly luſts. Therefore let the wiſe be wary for giuing offence, and abſtaine from appearances of euill, elſe will the foole by occaſion of his follie runne mad. Therefore ſaith Solomon, anſwere a foole according to his fooliſhneſſe, and anſwere not a foole according to his fooliſhneſſe. Let thine anſwere curbe, not cheriſh his follie.

p. 163Verſe 5. It is better to heare the rebuke of the wiſe, than for a man to heare the ſong of fooles.

THe fourth meanes of mortification, which is the way to true felicity, is the rebuke of the wiſe, that is to ſay, it is better for a man to ſubmit himſelfe to the admonitions, and wholſome reproofes of the wiſe, then to be praiſed and flattered of fooles. Wiſedome ſaith to the ſimple, Pro. 1. 23. Turne you at my correction, you that hauehave erred from the way of truth, and prodigally waſted your ſelues: But the fooliſh deſpiſe her counſels, her admonitions, her corrections, the ſtubborne foole will abide no touch, verſe 25. The wiſe man will louelove him that reproueth him, but the foole is prouoked to wrath. The wiſe childe is better than the old King that will not be admoniſhed. Dauid deſired rather to be ſmitten of the righteous, than to eate ſuch things as pleaſe the wicked, becauſe the rebukes of the wiſe are as pretious balmes. Better it is to be rebuked of the wiſe for a mans errors, than to be praiſed of the wicked for pleaſing their humours. Than for a man to heare the ſong of fooles. An illuſtration of the former by the contrarie. The ieaſting, merrie conceits, and fleſhpleaſing talke of the vngodly, corrupteth the mindes of the hearers, and ſtealeth ſober thoughts out of their hearts, to ſettle them on their dregges, at leaſt for the preſent, and is a meanes to quicken and reuiue thoſe head-ſuppreſt reliques of concupiſcence that are mortified in them, as the fire reuiueth the ſnake that is almoſt dead with cold. The foole footheth and flattereth a man in euill, and to euill. He extenuateth and vilifieth eueryevery grace of God, he excuſeth madneſſe, and imbraceth follie, which is ciuill wickedneſſe. Yet he hath many good words, and ſheweth wit, but all is to clothe vertue with the contemptible rags of vice, and to clothe vice with the robes of vertue. His good words are but as the ſcripture in the Deuils mouth, Mat. 4. 6. he defileth them, but they purifie not him. Therefore, whether a foole be merrie or ſober, angry or pleaſed, hee is p. 164grieuous to the wiſe, but the wiſe ſheweth wiſedome in both. His words are ſeaſoned with ſalt. Hee is gracious and louely.

Verſe 6. For as the crackling of thornes vnderunder a pet, ſo is the laughter of the foole: this alſo is vanitie.

A Reaſon of the compariſon, why that the rebuke of the wiſe is better than the ſong of fooles. It is illuſtrated by a ſimilitude of thornes crackling vnderunder a pot. Euen as thornes vnderunder a pot make a loud noiſe, and flaſh forth into a great flame, but the noiſe ſuddenly ceaſeth, and the flame is preſently quenched: ſo vaine-glorious fooles, and epicuriſh fooles, enemies to ſober wiſedome and grace, make a pompous ſhew for the time, drawing all mouthes and eares, and eyes after them, as though they were the onelyonly happie ones; but it is but a noiſe and flaſh of vanitie, Moreouer as the crackling of thornes is a vaine ſound, offenſiue, and harſh to the eare, and of no regard, ſo is the laughter of a foole, laughing at his owne wicked fantaſies, grieuing the wiſe with his turbulent noiſe.

The ſequele or collection concerning vanitie is this, if rebukes and checks be better than mirth and pleaſant companions, and delicious, and voluptuous life, then is that pleaſurable kinde of life but vaine, &c▪

Verſe 7. Surely oppreſſion maketh a wiſe man mad: and a gift deſtroyeth the heart.

A Third rule or remedy, whereby a man is armed againſt the miſeries or vanities of this life is patience. Patience is a voluntary & continuall ſuſtaining & bearing of euils and euill men, the more freely to ſhew & bring forth the fruits of the ſpirit, for the comfort of our owne hearts, and the increaſe of our aſſurance, and for the conuerſion of the wicked our enemies. For in contending with the wicked in their kinde (otherwiſe the righteous contendeth with them) and p. 165reuenging of our wrongs, wee ſhall obſcure the graces of God, and fall into the ſame miſchiefe, and condemnation with them, which thing the enemies of grace deſire. This remedy is ſet downe in the foure next verſes. The Analyſis whereof I take to be this. Patience is firſt illuſtrated by a compariſon of the contrary, to wit, impatience, expreſſed by the fountaine or cauſe thereof (pride of heart) verſe 8. Impatience is deſcribed, firſt by the effects, verſe 7. Secondly, by the euent, verſe 8. Moreouer, patience is amplified by a dehortation, verſe 9. and figured by a prol…pſis, verſe 10.

This verſe then is a deſcription of impatience, or the proud ſpirit, by the effects thereof, oppreſſion, and peruerting of the Law. Oppreſſion ſtandeth in racking, wronging, reuenging. Surely oppreſſion maketh a wiſe man mad. As a mad man is without the vſe of reaſon, being violently carried with a corrupt humour, ſaying, and doing nothing from any ground of good vnderſtanding, but according to the multitude of broken and confuſed phantaſmes, cauſed by the diſtemper of blood: euen ſo the wiſe being carried with inordinate affections and luſts, to wrong, oppreſſe, reuenge, and catch from eueryevery man to grind the face of eueryevery man, in lending and betting, to wreſt the Law for aduantage, bewrayeth not onelyonly fooliſhneſſe, but madneſſe, harming himſelfe, and miſchieuing others, as other mad men doe. The difference betweene them ſtandeth onelyonly in this, that the one is but a bodily madneſſe, cauſed moſt often through the ſuperfluity of an humour, the other is ſpirituall, inſpired and incenſed of the Diuell. That is in the blood, this is in the heart: that is brutall, this is diuelliſh; that is common to all, this peculiar to the children of the Diuell: that hath not reaſon, this vſeth not reaſon, or rather that cannot vſe reaſon, this will not vſe reaſon.

Finally, there is a ſpirituall frenzineſſe in fleſhly ſobriety. Theſe are Sathans wildings, whom he hath blinded, and ſo rideth them at his pleaſure. They are taken of him at his will▪ as the Apoſtle ſaith. The propoſition is amplified by a vehement aſſeu…ration, (Surely). And a gift deſtroyeth the p. 166heart. This is another effect of impatience, peruerting of the Law for bribes: In Deut. 16. 19. A gift blindeth the eyes of the wiſe, and peruerteth the words of the righteous; that is, either the words of him that elſe would iudge righteouſly, or the matters of the innocent, for the Hebrew word Dabar, ſignifieth indifferently both, and both are one. Here it is ſaid, a gift deſtroyeth the heart, corrupteth the heart, taketh away the heart, all are one. Who is ſo blind as he that will not ſee? And ſo fooliſh as he that wil not vnderſtand? What heart is more corrupt then that which condemneth it ſelfe in that which it alloweth, or rather condemneth it owne thefe, in giuing ſentence vponupon anothers? yea, which preſſeth it ſelfe to death, in giuing ſentence of death, or abſoluing another from death? And what words more peruerſe then thoſe of Iudas, Quid mihi dabitis? What will ye giuegive me, and I will betray the innocent into the hands of his cruell aduerſaries? When the Magiſtrates eyes are blinded, then is he led by the ſtring of the briber, and the briber by the ſtring of the Diuell, and they both fall into the ditch. As the ſight of the Apple deſfroyed the heart of Eue; ſo the ſight, or feeling of a bribe, deſtroyeth the heart of the wiſe, that knoweth the Law, and diſcerneth iudgement. Our firſt Parents for an apple loſt Paradiſe, and woon hell; ſo eueryevery child of Adam, like Eſau, for a ſweet bit will ſell his ſoule to the Diuell, and his brother to a lying bribing thiefe, yea, partake with the thiefe, as Iudas did with the Phariſees, and all for a bit. We, wiſer children, thinke that it was a great folly in our firſt Parents, that hauing ſo much, and ſo much choyce of other fruits, would notwithſtanding taſte of the forbidden ſruit, without any neede at all. It is euen as great folly, for a man in his abundance to deſtroy himſelfe, and his brethren for a bribe, a trifle of no value. The briber is the Diuels meſſenger: Now when he preſents his Maſters baite to the bribe-taker, then is the Diuell at hand to inflame the luſt of couetouſneſſe in him, whereby the bribe ſeemeth pleaſant to the eyes, as the apple did to Eue. The gift dazzeleth the eyes, it hath a bewitching power in it, it taketh away the▪ heart, p. 167it peruerteth wordes, it maketh a wiſe man madde.

Verſe 8. Better is the end of a thing then the beginning thereof: and the patient in ſpirit, is better then the proud in ſpirit.

A Deſcription of impatience by the euent. Better is the end of a thing, &c. Theſe proud perſons that will not relie on the prouidence of God, nor ſubmit themſelues vntounto his will, but they will needes be what they will be, and hauehave what they will hauehave, and ſo through impatience fall to wronging ſnatching, racking, reuenging, deceiuing, wreſting, &c. doe at their beginning aime at great matters, worke much miſchiefe, make themſelues terrible to inferiour men, to ſucke aduantage at their pleaſure out of them, and to make them come in with offerings on eueryevery ſide, as to ſome great Idoll. But this proud, preſumptuous, tyrannicall beginning, ſhall hauehave a bitter end: For God is iuſt to defeat them, to reward their pride with ſhame and confuſion▪ He is good and mercifull, and will deliuer the oppreſſed out of the hands of the oppreſſour in the end, euen in his good time. God moſt wiſe, moſt iuſt, will turne thoſe euill attempts to his owne glory, and good of his children. The end tryeth eueryevery matter, and eueryevery man; for in the end commeth iudgement: And the iuſt Iudge will take vp all matters into his owne hands, and pronounce righteous iudgement. And the patient in ſpirit, is better then the proud in ſpirit. Theſe words containe the rule it ſolfe, inferred by way of conſequence, or a concluſion of the premiſſes. Therefore the condition of the patient man that ſuffereth wrongs and contumeliet, is better then he that of pride …aſteth away, yea, derideth patience, as but baſeneſſe, timorouſneſſe, puſillanimity. The argument may be gathered thus.

Prop.If a wiſe man, of a proud and impatient ſpirit, falling to oppreſſion and bribery, ſhall in the end bring the iuſt iudgement of God vponupon his madneſſe, then is the pationt in ſpirit, that rather ſuffereth wrong, better then he.

Aſſump.But the Antecedent is true: Therefore the Conſequent.

p. 168Concerning the ſequell, or argument of vanity, it may be thus framed.

Prop.If he that is oppreſſed, vnmercifully racked, deſpitefully entreated, depriued of his owne right, ouerthrowne in his righteous cauſe, yea, trodden vnderunder foote by the proud and violent; If he, I ſay, be better then a man of power, that may doe euen what he luſteth, that can auenge himſelfe of eueryevery man, that multiplyeth wealth, that by wiſedome is crept into the place of honour, and is able to benefit whom he will, and vndoe any that contendeth with him, whereupon the people fall downe vntounto him, and he ſucke…h out of them what aduantage pleaſeth him; then is all but vanity, and miſery. For the former is counted miſerable, and if the later, who bleſſeth himſelfe, and is counted happy of others, be vaine in his beginnings, and miſerable in his ending; then is all miſery and vanity, both to oppreſſe, and to be oppreſſed.

Aſſ.But the Antecedent is true: therefore the Conſequent.

Verſe 9. Be not haſty in thy ſpirit to be angry: for anger reſteth in the boſome of fooles.

AN amplification of patience, by a dehortation. Be not haſty in thy ſpirit to be angry. Let no pride diſtemper thy paſſions, and moue thee to w…athfull contention and reuenge, whereby thou ſhalt be prouoked to deuiſe and plot miſchiefe againſt thy neighbour, yea, and againſt the Lord alſo, when thou haſt once giuen place to the Diuell, and ſuffered thy luſt to get dominion ouer th…e. For anger reſteth in the boſome of fooles. Anger is an enemy to wiſedome and counſell, therefore he that is ſwayed with this inordinate affection, ſhall be carried head-long into all folly. For wrath is an euill counſellour, it cannot keepe ſecrets, nor couer infirmities, It is like Rehoboams young counſellours, and Huſhai counſelling Abſolon, and inwrappeth a man in manifold troubles, dangers, and miſchiefes. If he preuaile in his reuengefull and moody courſes, then is he hated of all men; p. 169if he be preuailed againſt, then is his impacience either turned to fury & madnes, and he becommeth an odious miſcreant, or elſe ſhall be derided of his aduerſaries▪ and bewray his folly to all men; and this ſhal be his inheritance. Anger therfore reſteth in the breaſt of a proud, malitious man, but the wiſe-man will conſider the worke of God, both of his ordinance and prouidence, and ſo according to the vnderſtanding, and mature diſcerning of the matter, proceed or ſurceaſe, &c. For the prouidence of God ſhall ſurely be accompliſhed, but clamour, wrath, violent, wilfull and prepoſterous courſes ſhall redound vponupon the head of paſſionate fooles, of what degree, place or condition ſoeuer they be, whether their contention be againſt their ſuperiours, equals, or inferiours. An example of fooliſh anger and wiſedome, See Act. 5. 33. 34. &c. Act. 19. 28. to the end. Act. 23. 2. and verſe 5. 6.

Verſe 10. Say not thou, what is the cauſe that the former dayes were better then theſe? for thou doſt not inquire wiſely concerning this.

THeſe words containe the complaint of impatient people, and are a common obiection of wrathfull fooles, whereby to excuſe, yea, approoue, and cherriſh their moody and reuengefull paſſions, which wanting particular cauſes of iuſt anger, open their mouthes wide againſt the world, but indeed againſt God himſelfe, in whoſe hands the gouernment of the world is. This complaint is continually in the mouthes of the wicked moody, and the wicked needy. The moody Papiſt would murther all the godly that hauehave Scripture in their mouthes, yea, and liues alſo: For they be Canaanites and Hagarens. And the needy prophane would murther the rich, for they are lyons in the grate. What theſe would doe appeareth by their complaints, groaning like mute theeues and murtherers vnderunder the preſſe: For the weight of the Law lyeth heauy vponupon them by occaſion of their owne malice. For to the iuſt and godly eueryevery law is a law of liberty. Say not thou, why were the former dayes better p. 170then theſe? Theſe next words are an anſwere. Thou doſt not wiſely inquire concerning this. Thou doſt not conſider of times according to wiſedome, but art a foole to expoſtulate with God, who according to his owne infinite wiſdome ordereth the times and ſeaſons in iudgement, iuſtice and mercy. Solomon giueth no other reaſons, becauſe this common complaint is a common folly, and the murmuring of ſtubborne and reaſonleſſe perſons, that are not capable of any reaſon, or elſe will not be perſwaded by reaſon, but are rather worſe when they are reaſoned withall: They are moſt commonly but moody, needy, greedy and malecontented fooles that make this complaint, and it is vaine to argue according to wiſdome with vncapable ignorants, and indocible ſtubborne ones. For they will deſpiſe the wiſedome of the wiſe, and tread vnderunder foot their precious pearles, and glory in their mad contempt. Yet to try whether the foole will leaue his folly I will giuegive two or three anſweres to this idle obiection not worth the anſwering.

Firſt, let him recount from the dayes that God placed man vponupon the earth, till the preſent time, and ſhew mee when this good world was, (antiquae meliora: The more ancient, the purer, ſaith the prouerbe in another reſpect.) How good were the dayes that Cain and Abel liued in? How good were the dayes of the old world, till the Flood? The dayes of Sem and Cham? The dayes of Abraham, Iſaac and Iacob in Canaan? Of the Iſraelites in Egypt? How good were the dayes of the Iudges? The dayes of the Kings of Iuda, and Iſrael? How good were the dayes of Solomon, thoſe peaceable and wealthy dayes? Did not the people complaine of the grieuous burden of thoſe dayes, and were ready to rebell, as afterward they did? How good was the world in the dayes of Chriſt, and of the Apoſtles? If it were not then good▪ when ſhould it be good? How good in the times of the Primitiue Church, boyling in the heat of perſecutions and hereſies? How good were and are the times of Antichriſt? Of all times we find grieuous complaints. And of the times of Popery (hinc illae Lachrymae) we find great complaint p. 171in the Fathers. Theſe times were full of warres, bloudſhed, maſſacres, treaſons, rebellions, robberies, &c. cauſed by that man of ſinne. Fryar Mantuan diſcouereth the goodneſſe of the world then: And Euerard Arch-biſhop of Canterbury, wrote a volumne (called Obiurgatorium temporis) the Rebuke of the time. Wicked and monſtrous were thoſe daies, yea, exceeding the heathen about two hundreth yeares agoe, the goodneſſe whereof our wicked ignorants ſo much admire. But Elmerius, a Monke of Malmeſbury, counted them the dayes of greateſt woe and miſery, and thereupon gathered the certainty of Anti-chriſts preſent raigne? Fullwell doe theſe proud murmurers ſhew their tyrannicall, and rebellious hearts: When they had a Pope to abſolue them from their alleagiance, and to quench their thirſt with the blood one of another, the world was good: When the Pope partly with ſubtilty, partly with violence wreſted Nobles, yea, Kings out of their poſſeſſions, yea, whom he luſted, after one manner or another, then was there cheapneſſe and plenty: The Fryars made Robin-hoods penny-worthes, and this is all that theſe greedy blood hounds commend the old world for. The Fryars bound the commons to them by making good penny-worths of other mens liuings, both of the Cleargy, and Laity, wrung from them by all deceitfull meanes, for which the Commons were but their ſlaues, and fooles praiſed their bounty for giuing them a cake of their owne meale. It is an eaſie matter to be liberall on other mens purſes. Neither yet conſidering the times then, were there any ſuch penny-worths. Your fore-Fathers groaned vnderunder the burthen of thoſe penny-worths ſurely, when they put vp a bill in a Parliament, in the dayes of King Henry the fourth, the contents whereof was to take away Temporall Lands, inordinately ſpent by the Cleargie: Which Lands were ſufficient to maintaine fifteene Earles, fifteene hundred Knights, ſixe thouſand and two hundred Eſquires, one hundred Almes-houſes, fifteene hundred Prieſts, and to allow twenty thouſand pound yeerely to the King; allowing to eueryevery Earle, three thouſand markes by yeere: to eueryevery Knight p. 172one hundred markes, and foure plow-land; to eueryevery Eſquire forty marks and two plow-land; to eueryevery Almes-houſe, for to maintaine ſuch ſurpluſage of poore, as Cities, and Townes were not able to maintaine, one hundred markes; and to eueryevery Prieſt ſeuen markes. Fabian. chron. in Hen. 4. ann. 1410. Say not therefore, Why were the old times (in thoſe reſpects) better then theſe?

A ſecond anſwere is, that ſinne and death hath ouerſpread all places and times, all the ſonnes of Adam are ſinfull, and the curſe lyeth on them, and the deuill is their Prince, who is the Lord of the fleſh: but God hath gathered a Church to himſelfe, which is peſtered with Hypocrites alſo, and the children of God themſelues, partly by meanes of theſe corrupting hypocrites, partly through the temptations of the reliques of luſt within them, are drawne aſide out of the way oft times. The iuſt God therefore puniſheth the one, and chaſteneth the other. His meſſengers or inſtruments are, the Plague, comprehending all infirmities, diſeaſes, and maladies; the Sword ſignifying all miſeries and troubles that way; and Famine. Say not therefore, Why were the old times (in that reſpect alſo) better then theſe?

A third anſwere is giuen by Solomon himſelfe, Chap. 1. 9. 10. The thing that hath beene, 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. Is there any thing whereof it may be ſaid, ſee this is new? The foole perceiueth nothing of all that is before him, why? Becauſe he diſcerneth not the ſubſtance of things when they are cloathed with other circumſtances. Therefore what is new, what old, hee knoweth not, neither can obſerue how the variable imaginations of all generations, all their deeds, and manners are fixed in their centre, to the nature whereof all things are conuerted.

A fourth anſwere therefore ſhall be this. Leaue off murmuring, complaining, and diſputing againſt God, mortifie wrath, reuenge, and couetouſneſſe, betake thy ſelfe to the word of God, with a wiſe and vnderſtanding heart in humility, exer…iſe thy faith in obedience thereto, and then ſhall p. 173the world be well with thee, the righteous ſhall reſort to thy company, they ſhall reioyce with thee, and commiſerate with thee, and the peace of conſcience ſhall ouercome all things. If the world be an hell of euils, yet ſhalt thou be in heauen; contrarily if the world were a paradiſe of pleaſures, yet ſhouldeſt thou be in hell. Some are full of feare and deſpaire, and moſt greedy in time of plenty; ſome are ioyfull, hopefull, and content in time of ſcarcity. He that hath aboundance, and no children is a care full drudge, and hee that hath but little ſubſtance, and many children liueth in comfort. Therefore auoyde wrath, let goe diſpleaſure let the world runne his circuits, heare thou for thy time what the Lord ſaith to thee, and doe his will while thou liueſt, and then ſhall it be as good a world to thee as euer it was.

To conclude; If all theſe old worldlings would mortifie thoſe rebellious affections and luſts which reigne in them, and heare what he ſaith, who ſpeaketh to all generations, the world ſhould be as good as they can imagine it euer yet was. But when the Lord calleth to them, then are they euer ready to call vp their fore-fathers, to ſet them in oppoſition againſt the Lords, as the Phariſees did, Ioh. 9. 28. We are none of this mans diſciples, we are Moſes diſciples. The truth is, they were the deuils diſciples, and ſo are theſe Sauages. If theſe anſwers ſatisfie not, the rod of the Magiſtrate is for the fooles backe, and the yoke for the beaſts necke.

Verſe 11. Wiſedome is good with an inheritance: and by it there is profit to them that ſee the Sun…e.

A Fourth rule or remedy, whereby a man is armed againſt the miſeries and vanities of this life, whereof impatience, diſcontent, oppreſſions, murmuring, complaining, reuenging, &c. are principall vanities, is Wiſedome. Concerning wiſedome two things are handled. Firſt, the profitableneſſe thereof, to verſe 23. Secondly, the difficultie thereof, from thence to the end. The profit is firſt generally propounded, p. 174verſe 11. 12. The propoſition is infolded in a compariſon with that which is of greateſt account, yea, commonly counted the chiefeſt good among men, to wit, an inheritance. Wiſedome is good with an inheritance, or as an inheritance, gnim nachalah: and by it there is profit, It is more excellent or better, Veiother, i. & praeſtantius, magis) to them that ſee the Sunne. The compariſon is from the Leſſe to the Greater, figured by a Correction, thus: A faire inheritance is a thing deſired of all men, and a man of great poſſeſſions is commonly counted happier then other men. Yet is not that the onelyonly good, nor the beſt good, but there is another gift of God, as good, and as profitable for man as an inheritance, without which his inheritance, be it neuer ſo great, ſhall be vnprofitable to him. Nay, if we muſt make compariſon betweene wiſedome and wealth, wiſedome is the more excellent in it ſelfe, and better to man: For a wiſe and a poore childe is better then an old King that wanteth wiſedome.

Verſe 12. For wiſedome is a defence, and money is a defence: but the excellency of knowledge is, that wiſedome giueth life to them that hauehave it.

A Reaſon of Wiſedomes excellencie aboue wealth, becauſe it is a defence to a man in eueryevery ſtate of life, and in eueryevery matter. The Hebrew is, betzel hachoch…ah. i. In the ſhadow of wiſedome. The fruit or profit of wiſedome is illuſtrated by a compariſon of an arbour, or thicke leaued tree in the heat of Summer, which is very great in thoſe countries, and therefore they vſe to ſit and eate meate vnderunder ſuch trees, yea, and to ſacrifice to their idols in ſuch places. As the thicke arbour by refraction of the Sunne-beames defendeth a man from the broiling heat of Summer, and refreſheth him with the coole ayre, and alſo protecteth him from the violence of tempeſtuous blaſts, mitigating the extremity of the one, and the rig…ur of the other, reducing both to the temper of mans body: ſo doth wiſedome in proſperity, and aduerſity defend a man, that neither the exceſſe of the one, nor extremitie p. 175of the other ſhall ouerpower him, but he ſo moderateth both, as that he keepeth himſelfe cleare and free in ſome good meaſure from the temptations and predominance of them both. Sapiens dominabitur actus: The wiſe man ouerpowreth the ſtarres, and is armed againſt the weather. The heauieſt things by engines may be remoued, and done, which otherwiſe to plaine ſtrength are impoſſible, and by deuice of inſtruments the ſtrongeſt caſtles are battered downe, and thickeſt wals pierced through: ſo many things to common iudgement vnpoſſible, are done and auoided by wiſedome. And monie is a defence, or ſhadow. Theſe words ſeeme to be an anſwere to an obiection, thus: Wiſedome indeed is good, and a defence to a man, but monie alſo is needfull, and a preſent remedie. For by monie may a man readily obtaine his deſires, and ſpeedily auoid an euill. For what fauour can a man obtaine by wiſedome, that cannot as well be obtained by money. Et genus▪ & formam, &c. It maketh the baſe honourable, and the deformed beautifull, yea, in another acception of the words, it deſineth all things. Anſ. It is true, money is a defence alſo, and may preuaile much oft times, and moſt in a corrupt ſtate: Money maketh friends, and addeth ſtrength, whereas otherwiſe a man is left naked, and expoſed to many dangers and euils: But as I ſaid before, it cannot hold out in compariſon with wiſedome. For it is more excellent, in that it giueth life to the owners thereof. Money is but as drugges and lenitiue oyntments to mitigate the ſwellings and diſeaſes of the body, whoſe root, remaineth ſtill within, and pullulateth againe after the ſame, or ſome other manner: but wiſedome is a ſpirit incorporated into the radicall humour, giuing health, ſtrength, and life to the body to extirpate the rootes of all diſeaſes.

The life of a man ſtandeth not in his riches, but wiſedome giueth life. By wiſedome is not meant worldly craftineſſe▪ and the deepe counſels of ſinners, which is nothing but execrable malice and follie, Eccl…ſ. 19. 22. but that which is ioyned with the feare of God. It is the knowledge of the law, and works of God, and the practiſe of his wiſedome is p. 176prudence, by which a man is directed alwaies in the beſt, ſafeſt, and neereſt way to happineſſe▪ Monie is ordered by wiſedome: For without wiſedome, it is but a knife in a childes hand. For the proſperitie of fooles ſhall deſtroy them, Prou. 1. 23. The rich man truſted to riches, Luk. 12. 19. Diues truſted to riches, Luk. 16. The king of Tyrs truſted to riches, Ezech. 28. Haman truſted to his wealth, ſo did Craeſus King of Lydia, Nabuchadnezzar truſted to the ſtrength of Babilon, and Xerxes to the multitude of his ſould…ers, as did Senacherib alſo. But theſe defences were nothing: For riches auaileth not in the day of wrath, but righteouſneſſe deliuereth from death. The wicked in hell confeſſe too late, Wiſd. 5. 8. What hath pride profited vsus, or the pompe of riches brought vsus? If a man hath tooles, and want wiſedome to vſe them, what is he the better? Nabal was a rich foole, and his riches for want of wiſedome deſtroyed him. But thou wilt ſay, what can a wiſe man doe without riches? But wiſedome is good with an inheritance. Yea, and without an inheritance. For if a wiſe man deſire riches, he can by wiſedome obtaine riches, and honour▪ for out of the priſon-houſe commeth he to raigne, as Solomon ſaid before. If he deſire not temporall goods, he is rich already: For no man wanteth that which he deſireth not, nor yet deſireth that which hee needeth not. The wiſe man is rich in God, he hath therefore whatſoeuer is for his good, and more is but a ſuperfluity. If pouerty be the way to life, and riches the way to death, whether is the better way? Whether is the better defence, or ſhadow? Whether is the better that is brought lowe to riſe higher, as Iob was, or that riſeth high to fall, as Haman did? Wiſedome is a ſtrong Tower to the wiſe, but a rich man is a ſhippe toſſed on the waues. But a wiſe man with riches is better then a wiſe man without monie. I but tiches infatuate the heart of the wiſe, and are often a ſnare to him. For he that hath riches, commonly wanteth himſelfe, they are ſtrong tempters, and therefore wicked Mammon. Howſoeuer a man is more troubled to keepe a good conſcience with riches, then he that wanteth p. 177them. Neither indeede can a wiſe man want▪ ſeeing that there is as much vſe of wiſedome, and the wiſe, as of wealth and the rich: For the world is gouerned by wiſedome, not by riches. Therefore wiſedome ſhall alwaies hauehave the preheminence, and riches attending on it.

Verſe 13. Conſider the worke of God: for who can make that ſtraight, which he hath made crooked?

AS before he propounded, in generall, the profit and excellencie of wiſedome, to arme a man againſt impatience and all other vanities; ſo here he beginneth to expreſſe the benefit and vſe thereof more particularly, ſhewing what the practiſe of wiſedome is, and how it is a defence, comfort, and life to a man in this vale of miſery.

Firſt, the practiſe of wiſdome ſtandeth in a right conſideration of the workes of God, verſe 13. The right conſideration of the workes of God is not to ſearch into the depth of his vnſearchable wiſedome, but to reſt contented in the worke of his ordinance. He doth all things after the counſell of his owne will. No man is his counſellour, his owne counſel muſt ſtand. Therfore conſider the worke of God. All things are ordered by the wiſedome of God, and it is thy wiſdome, not to coyne worlds, and policies, at thy pleaſure and will, by violence and turnings of deuices; but thou muſt reſt, and relie on God, and let him worke his owne worke, otherwiſe impatience ſhall carry thee headlong into ſinne againſt God, and againſt thy ſelfe. The reaſon of this practiſe is in the next words figured by a communication. For who can make that ſtraight, which he hath made crooked? If thou ſeeſt oppreſſion, and wrong▪ and peruerting of iuſtice, which may mooue thee to impatience, anger, reuenge, inſurrection, &c. oppoſe not ſinne againſt ſinne, but feare God, and know that God is euen now in doing a worke of iuſtice on ſome by theſe, and afterward will doe a worke of iuſtice on theſe. If Ioſiah the beſt King that euer raigned, p. 178will needes goe out to fight againſt Pharaoh, whom the Lord had ſent out for an executioner of iuſtice, he ſhall be ſlaine. The Lord maketh vſe of crooked things, for his glorie, which thou canſt neuer make ſtraight. Walke thou vprightly, and ſpeake thou vprightly, that they may know their crookedneſſe, if ſo be that God will reueale it to them, and returne to thy vprightneſſe, if God giuegive them power to lay it to heart, but let their crookedneſſe be their owne, and fall vponupon their owne heads. Reſt thou on God, tarrie his leiſure, all times and workes are in his hands. They cannot be haſtened, nor ſlackned by the wit or ſtrength of man.

Verſe 14. In the day of proſperity be ioyfull, but in the day of aduerſitie conſider: God alſo hath ſet the one ouer againſt the other, to the end that man ſhould finde nothing after him.

SEcondly, the practiſe of wiſedome ſtands in the right vſe of the times and ſeaſons, which are in Gods owne hands. Theſe ſeaſons are either of proſperity or aduerſity, of wealth or want, of peace or troubles. In the day of proſperity be ioyfull, when God giueth thee thy hearts deſire for the neceſſitie and comfort of thy body, receiue it thankefully, vſe it ioyfully, cheere thine heart therewith, and let others be partakers of thy ioy. For to what other purpoſe hath God ſent it? Make not a curſe of his bleſſing, nor his goodneſſe an occaſion of ſinne, either by depriuing thy ſelfe, or others of the vſe thereof, or by abuſing the ſame to the hurt of thy body, or miſchieuing of others. Glorifie God in peace and plenty, comfort thy ſelfe, glad the heart of thy neighbour, let him praiſe God in the feeling of his bleſſings with thee, and not enuy thy wicked proſperity. But in the day of aduerſity conſider. Fall not to vnprofitable murmuring, grudging, complaining, curſing, &c. It is the worke of God whatſoeuer the meanes be. For nothing is without him. He vſeth crooked things to the accompliſhment of his will, as well as ſtraight. But the wiſedome of God in applying them to vnknowne ends, and good ends, excuſeth not mans p. 179malice, and euill intents. Weigh the reaſon of aduerſity by wiſedome, and then reſt on God, as Iob did, and as Dauid did in Sauls perſecutions, in Abſolons rebellions, and Shimeis curſed raylings. Iob ſaid, The Lord giueth, and the Lord taketh away, and we muſt receiue euil (puniſhment and chaſtiſements) becauſe we are euill, as well as good of the Lord. The former are our deſerts, the later Gods mercy. Dauid ſaid of Shimei, Let him alone, peradu…nture the Lord hath bidden him curſe. So conſider that this is the worke of God. Therefore feare, blaſpheme not, neither fret, nor ſtriue. Thou canſt not alter the courſe of the heauens, nor change the weather, but thou in wiſedome applye…t all thy worldly buſineſſes to the times, and as the times will giuegive thee leaue. Anger, and contention is but vaine.

This patient conſideration and contentation is inforced by a reaſon of the intent and end of Gods wiſedome herein; God hath alſo ſet the one againſt the other, &c. So hath God tempered the life of man with the intercourſe of croſſes, and ſucceſſion of things contrary, exerciſing iudgement, iuſtice, and mercy in his ſecret counſell, that man might find nothing what to ſay, or doe, to imagine or deuiſe in any ſtate, of himſelfe. For Gods worke is moſt wiſe, ſecret, and firme, vnalterable by man, not to be preuented, nor amended by his erroneous counſels. But the muſt let the arrogant ſearch of cauſes paſſe, and glorifie God in aduerſity as well as in proſperity, as Iob did: yea, God ſendeth proſperity, and aduerſity, and other contrary accidents to trie vsus, namely, that we may ſee and know the manifold hidden hypocriſies of our hearts, that by theſe occaſions ſhew forth themſelues in imaginations, affections, words, and workes, Deut. 8. To conclude, God doth this, that wee may know and confeſſe him to be all in all, and our ſelues to be but fooles, and beaſts of ourſelues.

p. 180Verſe 15. All things hauehave I ſeene in the dayes of my vanity: There is a iuſt man that periſheth in his righteouſneſſe, and there is a wicked man that prolongeth his life in his wickedneſſe.

A Confirmation of the former reaſon by the effects of Gods ſecret and wonderfull prouidence, ſeeming quite contrary to reaſon, and to be intollerable indignities, which he further confirmeth by the teſtimony of his owne experimentall knowledge. All things hauehave I ſeene. There is nothing that can be conceiued, and knowne by the vnderſtanding and reaſon of man, but I hauehave had the obſeruation and experience thereof. For from the prudent obſeruation, and experience of the workes of God, hauehave I gathered rules of wiſedome, for the inſtruction and direction of others. He addeth, In the dayes of my vanity; to ſignifie the fulneſſe of his experience of good and euill▪ of wiſedome and folly. He hath ſeene both in himſelfe, and obſerued in others the workes of God. This briefly of the teſtimony. The matter or ſubiect of the teſtimony, are two particular effects of Gods prouidence. The firſt is, There is a iuſt man that periſheth in his iuſtice; namely, for truth and righteouſneſſe ſake. So Abel was ſlaine by his brother Cain, becauſe his deedes were righteous, and his owne wicked; 1 Iohn 3. 12. Eſay ſaith, Chap. 59. 15. Hee that departeth from euill, maketh himſelfe a prey. Naboth was ſlaine for keeping a good conſcience. The Prophets, our Sauiour Chriſt, the Apoſtles and Martyrs, ſuffered death for the truth. Many are murthered, ſpoyled, vexed, rayled on by the wicked for righteouſneſſe ſake, and euen the laſt end of the righteous oft times ſeemeth to be without honour, as the wicked in hell confeſſe they erroneouſly iudged in time of their iouill life; Wiſd. 5. And this is a thing contrary to carnall reaſon, and hard to be vnderſtood; Pſal. 73. 16. 17. And therefore are many offended thereat, and take occaſion to depart from the way of truth. For they fully know not this point of wiſedome, namely, p. 181to relie on the prouidence of God, contrary to humane reaſon, and that he is moſt honoured when we truſt him on his bare word.

The ſecond effect is contrary to this. And there is a wicked man, that prolongeth his dayes in his wickedneſſe. Contrarily againe, ſome there be that neither feare God, nor reuerence man, without conſcience, without truth in words and deeds, ſwearers, blaſphemers, oppreſſours, deſpiſers of the good, mockers of grace, couetous, iniurious, and yet flouriſh in proſperity, hauehave the World at will, hauehave children at their deſire, build houſes, plant vineyards, purchaſe Lordſhips, yea, they are honoured of men, and praiſed for their wiſedome; they liue in health, and die without ſickneſſe; Iob 21. 13. Lazarus periſhed in hunger, Diues liued in pleaſure. Chriſt was ſoone cut downe; but Herod liued long, euen till he was foure-ſcore yeeres old. If a man iudge according to outward appearance, theſe things argue that there is no prouidence at all. But it argueth infidelity, and pride enough, when a man will beleeue nothing without ſo many reaſons and proofes, nor doe any thing at Gods command, till he ſee his wages; Mal. 3. 14 Righteous men die, and mercifull men are taken away; Eſay 57. 1. that they might not ſee nor feele the euils to come on the World, as Lot was taken from among the Sodomites: And wicked men liue to their further vengeance and ſorrow, as did Herod. The righteous are chaſtened with death, and the wicked liue to increaſe their damnation; 1 Cor. 11. 32. They are taken away, leſt wickedneſſe ſhould alter their vnderſtanding, and deceit beguile their minde; Wiſd. 4. 10. The wicked liue to defile their ſoules and bodies with all kinde of ſinne, to hauehave all their worldly deſires accompliſhed to ripeneſſe, as did the Canaanites. Let vsus therefore turns our ſelues to the prouidence of God, and there reſt contented. For they that truſt in him, ſhall neuer be aſhamed, nor confounded.

p. 182Verſe 16. Be not righteous ouermuch, neither make thy ſelfe euer wiſe: why ſhouldeſt thou deſtroy thy ſelfe?

THirdly, the practiſe of wiſedome conſiſteth, firſt in auoyding extremities, verſe 16. 17. Secondly, in keeping the meane, verſe 18. The extremities are exceſſe, or defect. The exceſſe is an errour on the right hand, when a man by pride abuſeth his wiſedome, in ſtretching it beyond the limits & bounds of humane capacity, either in defining thereby what is iuſt, what vniuſt, or what is truth, what errour. Be not righteous ouer▪much. A man cannot be too righteous in reſpect of obedience to the Commandements▪ yet if he be ſo much addicted to one or ſome, as that hee deſpiſeth the reſt, he bewrayeth hypocriſie and folly, and may well be ſaid to be too iuſt. For a man is not to cull out what hee thinketh good, thereby to iuſtifie himſelfe, and to condemne others; but as Dauid ſaith, to hauehave reſpect to all the commandements, elſe ſhall hell limit his obedience, and ſerue God, or rather ſeeme to ſerue him according to his owne liking; but reſeruations and exceptions God abhorreth. But a man may make himſelfe too iuſt, when hee preſumptuouſly taketh vponupon him beyond his apprehenſion, to define what is right, what not, in this confuſed diſorder of the World, and ſtate of frailety, wherein all things are full of difficulty. For no man muſt preſume aboue his gift, or ſtretch himſelfe beyond the line either of all mens capacity, or his owne. This is but to intrude a mans ſelfe into the roome of God, and to make himſelfe a Law-giuer, rather then an vnderſtander and doer of that which is already giuen, and ſo in the end become rather zealous of his owne Lawes, and fancies, then of Gods; as the Phariſees were, and Papiſts are, and other heretikes hauehave beene. Neither make thy ſelfe ouer-wiſe. As thou muſt not ſet vp▪ a iuſtice, or zeale of thine owne, ſo neither a wiſedome, or doctrine of thine owne. And this a man doth, when he will ſearch further into the wiſedome of God, then he hath reuealed in his Word. But ſith the moſt perfect hath p. 183hardly attained to the fulneſſe of reuealed wiſedome, how ſhall a man pierce into that which is not reuealed?

Surely, he that will needs behold the Sunne with open eyes in his glory, ſhal looſe his eye-ſight, and ſo ſhall he looſe his wits that will pry too deepely into the ſecrets of God. If a man will ſearch further then God hath reuealed to man, or beyond the meaſure of his gift, he cannot but fall into hereſies, and fooliſh fancies, which euen to common iudgement, ſhall be ridiculous or wicked. Therefore ſaith Solomon, why ſhouldſt thou be deſolate, or deſtroy thy ſelfe? Why ſhouldeſt thou prouoke God to anger, by proudly prying into him, and not rather honour him by humble obedience, admiring rather his wonderfull wiſedome in his workes, then ſeeking to comprehend his infiniteneſſe to pride thy ſelfe withall, or yet to limit him to thy reaſon, and ſeeking for ſatisfaction in things that cannot be had, rather then to do good workes, as many proud barren talkers do now a dayes. The foole ſeeketh wiſedome, and findeth it not. The Iewes will be righteous without Chriſt, they will hauehave a Church of their owne making, and a Chriſt of their owne forming: (So will the Browniſts and Anabaptiſts, &c. The Greekes will be wiſer then Chriſt, both lew and Gentile will be wiſer and better then God. For whoſe doctrine was madneſſe, and life ſinfull, and end ſhamefull, if not Chriſts? whoſe lawes and traditions are preferred, inforced, and vrged more then Gods? But the one is wicked, the other fooliſh, both are both, and ſo are they deſolate. For God hath deſtroyed the Iuſtice of the one, or them for their Iuſtice and Goodneſſe, and the wiſedome of the other. And ſo ſhall the Popiſh celeſtiall, terreſtriall Hierarchies, their Iuſtice, and deuotions, proue wicked madneſſe. If a man interpret theſe words of righteouſneſſe in ciuill cauſes, as it is ſaid▪ ſummum ius ſumma in…uria, and as Cicero ſaith, Viuimus in faece Romuli, non in repub: Platonis, and of calumniations of the law, that is but a branch, for the words are to be taken in the generall ſence of all diuine and humane things.

p. 184Verſe 17. Be not ouermuch wicked, neither be thou fooliſh: why ſhouldeſt thou die before thy time?

THe contrary defect is ſet downe in this verſe, which is an errour on the left hand. As ſome will be too iuſt, and too wiſe, ſo ſome againe will be too wicked and too fooliſh. Be not wicked ouer-much▪ &c. As thou muſt not arrogate to thy ſelfe to define what is iuſt and right at thy pleaſure, as though thou haddeſt all knowledge, and all deſcerning, and the perfection or higheſt degrees of all, ſo neither muſt thou runne out into the other extremities of diſſoluteneſſe and wickedneſſe. For, becauſe thou canſt not ſatisfie thy irreligious curioſity on the one ſide, muſt thou therefore deny the prouidence of God on the other ſide, and deſpiſe his ordinance? Becauſe thou canſt not comprehend his vnreuealed wiſedome, wilt thou therefore caſt off all knowledge and diſcerning? Becauſe thou canſt not ſound the bottome of Gods wiſedome, and find out the vnknowne trackt of his pathes, neither canſt comprehend the reaſon of this or that, or why thou ſhouldeſt doe, or not doe this or that; wilt thou therefore caſt off the royall commandement, and walke in crooked turnings and by-wayes? Wilt thou not vnderſtand thoſe duties aright, whereby thou art to teſtifie thy humility, feare, and obedience, becauſe thou canſt not goe beyond that which is written, or beyond thy line? Wilt thou not reade the Scriptures at all, becauſe they are hard to be vnderſtood? What muſt thou needs hauehave the exact vnderſtanding of all, or elſe wilt thou vnderſtand none? This is indeed the common folly of Popiſh Ideots; They dare meddle with any thing, ſaue the Bible: For they beleeue as the Church beleeues, but what it beleeueth they know not, ſo they beleeue they know not what, and liue they know not how. They are too wicked, too fooliſh.

If the Scriptures be hard, then muſt thou pray more earneſtly, and labour more diligently. But the Goſpell is hid to them that periſh, not to others. Becauſe there is, and all p. 185wayes hath beene ſo much contention about the points of religion, and the chiefe articles of the faith; muſt thou therefore make thy ſelfe an Epicure? Muſt thou caſt off all care, and ſeed thy belly? Becauſe the Primitiue Church was peſtered with hereſies, muſt the Pope therefore take away all knowledge of God, claſping vp the Bible in an vnknowne tongue? And becauſe Saint Ierome complaineth of the abuſe of the common knowledge of the Scripture in the mouthes of ſome prophance vulgars, muſt all men, euen the whole Church therefore, be caſt out into vtter darkeneſſe, muſt there be neither preaching, catechizing, nor praying▪ Muſt the Booke of God be turned into pictures and idols, teachers of lies? Muſt Paſtors and Teachers be turned into idle Monkes and Fryers, and faith and true obedience the onelyonly meanes to ſaluation into their regularities? As before the prophane made a common prattle of Scripture without reuerence, ſo now muſt they therefore be deuout in lies contrary to Scripture? A faire mends. Becauſe Monkes and Fryars, the Popes orders, had too much liuing, not onelyonly Tithes, the Churches due by diuine right, but the beſt Temporall liuings, lands and houſes; muſt the Miniſters of Chriſt now be ſtript of all, and be plaine beggars▪ Yea, deſtitute of common meate, drinke, and lodging? Becauſe they had too much for nothing doing, muſt we hauehave nothing for ſore trauell? Becauſe they had more cloathes and gownes then needed, muſt we therefore by extreame need be driuen to weare but halfe gownes? And becauſe they were wolues, deuouring the flocke, muſt therefore the flocke now be greedy dogges worrying their ſhe pheards? Becauſe nothing was enough for thoſe Drones, ſhall therfore any thing be enough and good enough for diligent and faithfull Labourers? Stulti dum viuant vitia in ventraria currunt. The world is a foole, and a foole runneth euer out into extremities. Too iuſt or too wicked; too wiſe, or too fooliſh; too lauiſh, or too couetous, ſuperſtitious, or not religious at all, if not a Papiſt, then an Atheiſt. If not bringing gifts-ſuperfluouſly to the Tabernacle, then taking away all maintenance, as theſe p. 186greedy ſwine, the ciuill pompous Epicures doe in theſe preſent dayes, wherein eueryevery one is skilfull to rob the Church without remorſe, to maintaine greedy Bell, and proud Iezabel, to keepe the Miniſter vnderunder, that the deuill may be aloft and raigne, who …ideth on their backs ſumptuouſly ſadled, and lodgeth in their bellies filled with the Church goods, Satans ſweeteſt bits.

Why ſhouldeſt thou dye before thy time? Why ſhouldeſt thou bring Gods heauy iudgements vponupon thee for thy diſſoluteneſſe and contempt? The workes of the Lord are wonderfull, and to be ſought out of all that feare him, that hee may be glorified in them. For neither the dumbe creatures, nor the dead praiſe him here in earth. But he deſtroyeth them that diſpiſe the knowledge of him and his lawes. For wherefore hath the Lord giuen his word, but that we ſhould know it and doe it? As Dauid exerciſed himſelfe in the law day and night, and as the Bareans ſearched the Scriptures to try Pauls doctrine, for which they were commended of the holy Ghoſt; ſo muſt we alſo without curioſity ſearch out diligently the ſecrets of the Lord therein contained. For things written belong to vsus, and to our children. And the diligent ſhall attaine to the ſubtilty of knowledge, and to vnderſtand the darke ſayings of the wiſe, Prou. 1. 4. 6. But the vngodly that caſteth his words behind him ſhall be reproued. And thoſe mad fooles that gaue all to the Fryar, but ſnatch all from the Miniſters of Chriſt, and delight in their wants and miſeries, ſhall receiue a iuſt reward of their extremities. For what outward token of ſound grace, is to be found almoſt in any of them? and who are they that deſire moſt to creep into theſe poſſeſſions, but Zijms, …ims, and goats in ſheepes cloathing, or plaine rauening wolues? Who deſire that all liuings might be impropriate, that we might not hauehave where to put our heads, as our Sauiour complaineth.

The deuill is put out at the fore-dore for a foule theeſe, and comes in at the backe doore like a braue gallant: wee were once wilde oliues, and are haſtening to our old …ildeneſſe againe: for our faith whereby we ſtand, is fruitleſſe, and p. 187lyes a dying, but the brutall part, the fleſh, is euen deified, as Satan deified himſelfe in the ſight of God and the Angels.

Verſe 18. It is good that thou ſhouldeſt take hold of this, yea alſo from this withdraw not thine hand: for hee that feareth God ſhall come forth of them all.

THis verſe ſetteth downe the practiſe of wiſedome in keeping a meane betweene vaine curioſitie, and prophane diſſoluteneſſe, or contempt. It is good that thou ſhouldeſt, &c▪ Hold the meane betweene theſe two extreames, turning neither to the right hand nor to the left, as the Lord hath commanded in the Law, but keepe an euen courſe, or godly mediocrity. It is good to ſearch into the depth of the word, and workes of God without curioſitie. For the Lord giueth wiſedome to thoſe that ſeeke her as gold and ſiluer, to know Iuſtice and iudgement, and equitie, to vnderſtand a Prouerbe, and the interpretation the words of the wiſe, and their darke ſayings, and a wiſe man wil heare, and increaſe counſell, and a man of vnderſtanding ſhall attaine to wiſe counſels. Pro. 1. Yea alſo from this withdraw not thine hand. His meaning is, not that we ſhould make a mixture of righteouſneſſe and wickedneſſe, of wiſedome and folly, which are things contrary, and hauehave no communion at all one with another. For what fellowſhip hath light with darkeneſſe, and Chriſt with Belial? There be many Atheiſticall belly-gods in theſe daies that will be compounding, and deuizing mediums, according to their owne fantaſies, and deuizing ſuch religions as may ſtand with their owne luſts, they will gather the dewe of ſweeteſt flowers with the Bee, and ſucke Pitch and Tarre; and Horſe-dung with the Waſpe and Hornet▪ and dunghill-Flye, and make a loathſome potion of Gall and Honey. They will neither be too pure, not too popiſh, neither too good, nor too r…guiſh, but they will ſauour of both, like Laban and Eſau, becauſe God may abhor…e the religious Atheiſt, and ſpue the honeſt Epicure out of his mouth. For ſuch dregs are not for his ſeruice.

p. 188Bleſſed are the pure in ſpirit, notwithſtanding their imperfections and infirmities, but curſed are they that halt betweene two religions, ſeruing their luſts of both. But the meaning of the holy Ghoſt is, that we ſhould acknowledge our owne imperfections and weakeneſſe, both in regard of exact righteouſneſſe, and diſcerning of perfect Iuſtice in the intricate and difficult matters of the world, and of the depth of Gods ſecrets, and to teach vsus modeſty. We cannot be too iuſt, nor too wiſe, ſo long as we containe our ſelues within the compaſſe of the written word, and withall goe not beyond our line, that is, preſume not aboue the gift that God hath giuen vsus; Neither yet too wicked, nor too fooliſh, ſo long as we do but ſee and acknowledge our weakeneſſe in knowledge, and defectiueneſſe in diſcerning of Iuſtice and Iudgement, and diſability to attaine to the fulneſſe of eueryevery gift, and therefore reſt our ſelues contented with that which we can attaine to, truſting in Gods mercy for the reſt (not enuying our betters, and of pride, ſtriuing to make all alike) as the Lord ſaith to Paul, My grace is ſufficient for thee. 2. Cor. 12 9. It was wickedneſſe and folly therefore in him that had but one talent, to goe bury it in the ground, and to ſit idle: But as it is an ordinary thing for a rich man to be couetous, and to ſeeke to be too rich, ſo it is for the meane or poore to be careleſſe, and prodigally to waſte that little which hee hath.

For he that ſeareth God, &c. A reaſon of the former ſpeech, becauſe he that hath the feare of God planted in his heart, ſhall auoyde both curioſity and diſſolute ignorance: He that dreadeth the Maieſtie of God will not arrogantly and preſumptuouſly prie too farre into his ſecrets, nor limit his prouidence by his ſhort and ſhallow capacitie, nor yet contrarily depart away from the knowledge of him in his word, and workes, but exerciſe himſelfe in both, as Dauid did, and all the godly hauehave done.

p. 189Verſe 19. Wiſedome ſtrengtheneth the wiſe, more then ten mighty men which are in the Citie.

AN hortatorie concluſion of the premiſſes. Therefore follow wiſedome, depart not from her directions and counſels. This exhortation is included in the reaſon or confirmation thereof: For wiſedome hath more ſtrength, then ten men of power and might in a Citie, for the defence thereof. Prudence excelleth puiſſance, and counſell valour. A weake man that hath light, is better then a giant that is blind, and a man ouer-commeth the Lyon, and the Elephant, and taketh the whale. For there is a time when the ſtrong is weake, and the weake ſtrong, and wiſedome findeth it out. Great buildings are raiſed by skill, or wiſedome of that kind, not by plaine ſtrength. The ſhip alſo is guided by wiſedome, and by wiſedome of that kind are the windes and floods, made ſeruiceable. Heſter by wiſedome deliuered the Church of God from their oppreſſours, and brought Haman to the gallowes that he had prepared for Mordecai. By the wiſedome of Iudeth was Bethulia deliuered, and the deuouring hoaſt of Olofernes diſperſt, and cropt vp with the ſword. And by wiſedome, Leonidas king of the Spartanes with ſixe hundred men diſperſed fiue hundreth thouſand of Xerxes hoaſt. So that the ſtrength of his tenne hundred thouſands were broken by ſixe hundred men, and Greece deliuered. Iuſti…. lib. 2.

Verſe 20. For there is not a iuſt man vponupon earth, that doth good, and ſinneth not.

FOurthly, the practiſe of wiſedome ſtandeth in a right conſideration of the condition of man ſince the fall. For there is not, &c. The true and full vnderſtanding of this principle giueth great direction to the wiſe, both for the bridling of impatience, anger, reuenge, &c. and alſo for euen and moderate carriage of himſelfe among all ſorts of men, and p. 190in eueryevery matter. Firſt, this is to be laid downe as an infallible ground, that no man is perfectly good, nor yet can attaine to perfect goodneſſe in this vaine life. Therefore is eueryevery man full of imperfection and wants, whereupon commeth ſuch diſorder, croſſeneſſe, and difficulty of eueryevery matter. EueryEvery man then being fraile and ſinfull, doth often more or leſſe depart from this duty, partly of ignorance, partly of temptation, and who is hee that offendeth not in his tongue? There be many obſtacles to let euill deedes, and remorſe of conſcience ſetleth the heart before they be acted, beſides manifold occurrences: but the tongue is neere to the heart, and as it were the ſound of the heart, which is conueyed by the ayre of the breath, and qualified by the imagination of the minde, which followeth either the ſuggeſtions of Sathan, or the curſed humours in euill. I ſay curſed, becauſe the body is a maſſe of ſinne and death, by the curſe; Gen. 3. 17. Well, ſeeing that regeneration is but here begun, and not perfected, and that all men, partly of temptation, partly of infirmities are ſubiect to many falles in deedes, and words eſpecially, there ſhall, and muſt be occaſions of anger, diſcontent, reuenge, &c.

Verſe 21. Alſo take no heed vntounto all words that are ſpoken; leſt thou heare thy ſeruant curſe thee.

A Conſequent or concluſion of wiſedome, deducted neceſſarily from the former ground. If all men be ſubiect to offend often by deede and word, then muſt thou not giuegive thine heart and memory to all the words that are ſpoken. Let not all croſſe ſpeeches, angry, and idle words, ſettle in thine heart, and memory: But let them paſſe away as other vaine ſounds doe. For he that will examine eueryevery word that men ſpeake, ſometimes of heat, ſometimes vnaduiſedly, &c. ſhall neuer be charitable, but alwayes contentious, neuer quiet, but alwayes grieued, and ſuch ſeedes being receiued into the heart, will bring forth no good fruit, but corrupt the good ſeedes of grace, and make the ground barren. Euill p. 198words are the ſeedes of many euill workes: Let the ſeedes die, and much euill ſhall be auoyded. When angry words are paſt, let euill thoughts paſſe away with them, and make them an occaſion of firmer friendſhip, reconciliation and charity, which was a cauſe of emnity. But let not the euill ſpirit bring in theſe thoughts againe, at leaſt giuegive them no entertainement, leſt the laſt errour be worſe then the firſt. Leſt thou heare thy ſeruant curſe thee, Aſher Lo tiſhmagn; id eſt, when as, becauſe thou ſhalt not, or oughteſt not to heare thy ſeruant ſpeaking euill, or reprouing thee. But in charity forbeare to examine his words and deedes too ſtrictly: And then is this concluſion or precept inforced by an argument of the Greater denyed, to denie the Leſſe, n theſe words. If thou oughteſt not alway to heare with griefe thy ſeruant reprouing thee, or his angry complaints, then much leſſe oughteſt thou to regard the angry ſpeeches or contumelies of others, &c. If in wiſedome thou muſt turne away thine eare, and winke at many both words and deedes of thy ſeruant, who is maintained of thy Table and purſe, and oweth duty and reuerence to thee, then mayeſt thou much more paſſe-by the reproaches and petty, abuſes of others, that liue aequali iure vvith thee, that are free, as we, ſay, vnderunder God and the King. To conclude, if a man in charity muſt beare with the infirmities of his ſeruant, and thoſe that are obliged to him by any bond or duty, then muſt he much more be of charitable behauiour towards all men, by ſuppreſſing anger, impatience, reuenge, &c.

Verſe 22. For oftentimes alſo thine owne heart knoweth, that thou thy ſelfe likewiſe haſt curſed others.

A Confirmation of the former inſtruction concerning the bridling of anger, reuenge, &c. by the teſtimony of a mans owne conſcience, conuincing him by the Law of nature, which teacheth eueryevery man to doe to other men as he would be done to. As thou wouldeſt hauehave them to beare with thine infirmities, ſo beare thou with theirs, and make another mans caſe and ſtate thine owne. For oftentimes alſo thine owne heart knoweth, &c. Examine thine owne conſcience, p. 192call thy ſelfe to account, and thou ſhalt find that thou haſt often deſpiſed, and reproached others. Therefore heare, and beare with patience that other whiles, which thou haſt impoſed on others, and hauing a feeling of this frailtie, and many more in thy ſelfe, be readier to pardon then to reuenge wrongs in words or deedes, And compare not thy common infirmities with other mens perſonall ſinnes, nor yet contrarily, that thou mayeſt be an indifferent Iudge betweene thy ſelfe and others. By perſonall ſinne, is meant that ſpeciall ſinne, which eueryevery particular perſon for his part is moſt addicted vntounto. And by ſpeciall, is meant a greater degree of this or that ſinne, in this or that particular man; otherwiſe all ſinne is in all men, but it is of a ſeuerall, of a differing conditure in ſeuerall men. If thou beeſt naturally more patient, and another cholerick, iuſtifie not thy ſelfe, nor yet condemn him by this compariſon. For thou ſhalt finde ſome vertue in him to match thy patience, and ſome vice in thee to match his choller. But if his anger be ſanctified, or but his infirmitie, and thy patience naturall or ciuill, he is a man, and thou art yet but a beaſt, yet in the fleſh, and among the fleſhly, thou haſt thy commendation, and that is thy portion, thy reward; Mathew 6. Weigh theſe things by wiſedome, and thy heart ſhall be armed againſt manifold vanities, to liue in reſt, quiet, and comfort, in ſome good meaſure, in this miſerable life, as theſe rules hauehave preſcribed.

Verſe 23. All this hauehave I proued by wiſedome: I ſaid, I will be wiſe, but it was farre from me.

FRom this verſe to the end hee declareth the difficulty of wiſedome, to ſhew that curioſity is vaine on the one ſide, and that diligence to attaine to ſome good meaſure of wiſedome, is requiſite on the other ſide, and by conſequence the errour of man appeareth in the one, and imperfection in the other, and vanity in both. Now the obiect of wiſedome is either good or euill, things reaſonable or agreeable to good reaſon, or things wicked, which are either with reaſon p. 193and ſubtlety, or meere madneſſe.

The difficulty of the former hee declareth by his owne experience in this verſe. All theſe things hauehave I tryed by wiſedome, that is to ſay, that which I hauehave ſaid concerning the extremities and mediocrity for the eſtabliſhing of the heart in patience and comfort, I hauehave ſeene and tryed by the direction of wiſedome. Neither yet is a man moderate and wiſe enough, becauſe he is able to bridle impatience, but he muſt diligently bethinke himſelfe as well of that which is to come, as of that which is paſſed or preſent, whereupon the happy iſſue or euent of things preſent doe depend. For the experience of things paſt, and coniecture of that which is to come, or may happen, is the ground or direction of that which is to be done for the preſent, that the ſame may be to right and good purpoſe. For it is not enough that a thing be good in his kinde, but rightly applyed, and vſed to good purpoſe. And herein hath wiſedome her chiefeſt ſtroke. Therefore I hauing obtained knowledge, and the practiſe of knowledge, euen wiſedome, thought to attaine to the depth thereof, and ſaid within my ſelfe. I will be wiſe, but it was far from me. But how much I thought my ſelfe more meerely to hauehave attained to wiſedome, by ſo much the more was I further off. For where is wiſedome to be found? Where is the place of vnderſtanding? Iob 28. 12. Wiſedome is a protection againſt all euils to come, wiſedome directeth in iudgement and equity, wiſedome guideth in the right way, and guardeth from the incurſions of Sathan and the wicked, the wicked ſubtle, and the wicked mad or ſenſuall, both fooliſh, both beaſtly, and enemies to godly wiſedome.

Verſe 24. That which is farre off and exceeding deepe, who can find it out.

A Reaſon of the difficulty of good wiſedome, or of wiſedome exerciſed in that which is good. That which is farre off, or remoued farre away and out of ſight (an allegoricall p. 194ſpeech) worne out or diſperſed away by ſucceſſion of times, which doe alter and eate vp all things, who can find out? For of innumerable things paſt, there is no knowledge at all, and of a few memorable things there is ſome generall conceit; but the condition, or conditure, or circumſtantiall exiſtence of the times, and things paſt, is vaniſhed, and that which was moſt common, is now become moſt difficult. And the learned is perplexed in ſearching out that which was once moſt triuiall. It is a difficult thing to calculate the whole figure or countenance of the heauens, in any one day of the monethmonth, ſixe hundred yeeres agoe, &c. But it is more difficult to know the whole condition or ſtate of that generation then liuing, though we may gather much by thoſe that wrote in thoſe dayes. The Papiſts for want of this wiſedome are become ſophiſticall ſots in the interpretation of the Fathers, and Scripture. If this calculation were granted to vsus, as it was to Moſes, and very much to Solomon, all the Scriptures and all Lawes ſhould be moſt plaine and moſt eaſie to be vnderſtood of him, whom the god of this World hath not blinded. And exceeding deepe, who can finde it? If things paſt be difficult, as the arrow or bird in the ayre vaniſhing out of ſight more and more, inſomuch that a man can onelyonly ſay; Yonder is a Bird, but what kinde, what colour, and many more indiuiduall differences, he cannot tell, but gueſſe by coniecture as well as hee can; then are things to come much more difficult, being buried as it were in a darke dungeon, or pit, into which the eye can diue but very little. But all the deliberation of the wiſe proceedeth from the comparing of things paſt and to come, without which, a thing in it ſelfe good, ſhall not hauehave like effect, yea, it ſhall hauehave a contrary effect, and euent. The word of Gods prouidence is firme and ſure, and it is before vsus, but it is ſeene of them to whom God reuealeth it more or leſſe. Man is not able to conceiue what is good for him, or right, it is the gift of God. But in his laſt end vponupon reuiew of all things paſt, he ſhall ſee his manifold errours, vanities, madneſſes on the one ſide, and of Gods wiſedome, goodneſſe, iuſtice, and mercy on the p. 195other ſide, if that iudicious, and gracious reuiew be giuen him. For many liue in darkeneſſe, and die in darkeneſſe, without obſeruation of Gods workes, like beaſts. This of the difficultie of wiſedome, in reſpect of the obiect of good, which is of God.

Verſe 25. I applied mine heart to know and to ſearch, and to ſeeke out wiſedome, and the reaſon of things, and to know the wickedneſſe of folly, euen of fooliſhneſſe and madneſſe.

HEre he beginneth to declare the difficultie of wiſedome in finding out, and comprehending the deprauation, malice, and corruption of mans nature, which is infinite, for as he gaue his heart to know, to trace out, or ſee into, and to finde out wiſedome, and the reaſon of things by the diſcourſe of wiſedome: ſo alſo he laboured as diligently to know the wickedneſſe of folly, or depraued wiſedome of the vngodly, that feared not God, and the fortuous peruerſeneſſe of reaſonleſſe mad ones that are carried like beaſts after their luſts, their naturall light of vnderſtanding and reaſon being extinguiſhed.

Verſe 26. And I finde more bitter then death, the woman whoſe heart is ſnares and nets, and her hands as bands: Who ſo pleaſeth God ſhall eſcape from her, but the ſinner ſhall be taken by her.

AN explication of the infiniteneſſe of this wickedneſſe and folly, by an example of ſpeciall obſeruation of one kinde of folly, to wit, of the harlot. And I finde: The harlots diuelliſh ſubtilties he illuſtrateth, Firſt, by a compariſon of the Leſſe to the Greater, more bitter then death. Death is terrible, and the paines of death are grieuous. Yea, all creatures abhorre death as an enemie to nature, and a moſt grieuous euill, becauſe it is a deuourer, and a deſtroyer. But this is a ſmall thing in compariſon of the ſorrowes, calamities and miſerable deſtruction that the flickering harlot p. 196bringeth a man vntounto. For ſhe is Vorago, the death and deſtruction both of body and ſoule, goods, and good name. So that ſhee grindeth a man and his eſtate all to powder. Secondly, her ſubtile deuices are compared to ſnares & nets. As the fowler and fiſher are skilfull to catch fowles & fiſhes by their ſnares and nets, which otherwiſe are out of mans power and reach: ſo the harlot by her wilie deuiſes inſnareth the wiſe by inflaming luſt in them, which blindeth their vnderſtandings, & bringeth their ſoules in the end into the bondage of the body, the Harlot, and the Deuil How ſhe maketh and ſetteth her ſnares, and nets, Solomon depainteth out by an hypotypoſis, or liuely deſcription, Pro. 7. 10. to the end. Her bates or ſongs are pleaſant, witty, and ſugred words. Pro. 5. 3. The lips of a ſtrange woman droppe as an home combe, and her mouth is ſmoother than oyle. She is ſubtle both by words and geſtures, to kindle luſt, to enamour and rauiſh the ſimple with the louelove of her, ſhe maketh her ſelfe a beautifull and precious Iewelin his eyes, ſhe transformeth her ſelfe to delude the ſences, & like a lugler draweth the imagination after her ſhewes to make him phantaſticate on her as an angell, whereupon ſhe ſeemeth to be an angell in his deluded eyes, when ſhe is indeed but an Empuſa, Lamia, Strix, a beaſtly whore, to be put to grinde in the houſe of correction, acommon pocky Iade.

And her hands are as bands. After that ſhe hath once entangled their affections, ſhe then bindeth them as priſoners are bound, as Delilah did Sampſon, and leadeth them to hell. She in effect ſaith, as Delilah did. The Philiſtims be vponupon thee Sampſon, death and deſtruction be vponupon thee my ſweet heart, Prou. 7. 27. Her houſe is the way to hell, going downe to the chambers of death. She kiſſeth, ſhee imbraceth the foole in her armes, ſhe ioyneth hand in hand, ſhe dallieth, ſhe mingleth now and then a diſcord with her laſciuious concords to whet the affections, but her armes are ropes wherewith the gentle louing beaſt is bound for the ſlaughter, and the feete of the ſpider inwrapping the bee or flie in her copwebs. Yet are theſe ſimple ones ſtrongeſt, and the wiſeſt alſo in their owne conceits, and ſo are they led as an Oxe to the ſlaughter, and p. 197as a foole to the ſtocks, Prou. 7. 22. This of the illuſtration.

Who ſo pleaſeth God ſhall eſcape from her. Here he amplifieth her deuilliſh ſubtilties, by the power and force thereof in the perſons tempted. Firſt, negatiuely onelyonly he that feareth God, as did Ioſeph, ſhall eſcape from her; or he that is good before God in his election, being taken by her ſhall eſcape from her though he be, through humane frailtie, for a time deluded by her. For the elect may fall, but neither wholly, nor finally. The ſeede of grace ſhall be of force in the end to ouer-power her force. Secondly, affirmatiuely, but the ſinner ſhall be taken by her. He whom God hath forſaken ſhall be ſurely taken by her, he ſhall neuer be able to ouercome the ſtrength of her temptations, but giuegive place to his fleſhly luſts, prouoked and inflamed by her. For ſhe is the rod of Gods indignation vponupon the ſinner, and her houſe is the wide gate and broad way that leadeth to hell.

Verſe 27.

Behold, this hauehave I found (ſaith the Preaecher) counting one by one to finde out the accompt.

Verſe 28. Which yet my ſoule ſeeketh, but I finde not: one man among a thouſand hauehave I found, but a woman among all thoſe hauehave I not found.

A Confirmation of the infiniteneſſe of the harlots wicked ſubtilties, and the fooles madneſſe, by the impoſſibility of finding it out. Behold. A note of a wonder, of attention, and ſerious conſideration, of vehement aſſeueration, and of ſenſible proofe. For a man will beleeue what hee ſeeth, or elſe nothing, behold, conſider, thinke well of it, ſee in your owne experience if it be not true. This hauehave I found counting one by one to finde out the accompt; That is to ſay, weighing one thing after another, or diligently ſearching out, by diſcourſe and obſeruation, all the ſubtilties and deuices of the harlot, and the miſchiefes that inſue thereof. Which yet my ſoule ſeeketh. I ſtill deſire to finde out her turning of deuices, her innumerable plots and fetches, her blindings, p. 198her variable tranſ-forming of her ſelfe, to worke vponupon the affections, as the Muſitian turneth his inſtrument to what tune he pleaſeth. But I find not: That is, there is none end of her wickednes. Shee is theſpawne and fountaine of all manner of euils: For eueryevery word and geſture is a world of deceits. Her apparrell, and eueryevery part theseof, her motion, countenances, lookes, glaunces, frownes, flickerings, are innumerable. Shee fils the mind full of fancies, & configurateth them as ſhe liſt, like a deuill. She ſtirreth vp the fleſh into rebellion againſt the ſpirit, like a deuill. Omnia ſpirant delos. Her fingers are ſnakes, her words drops of poyſon, ſhe weepeth with the crocodile louingly and compaſſionately, her eyes ſtreame out the venime of the cokatrice, ſhe hath Hyaenaes voyce, and deuoureth as Leuiathan. For ſhe bringeth the foole into a paradiſe of pleaſure; but his out-gate at the laſt is the ſtocks, pocks, gallowes, hell. Saith the Preacher. A confirmation of the truth of this diſcourſe and obſeruation, concerning the infinite wickedneſſe of theſe ſubtle fooles & made fooles, by the teſtimony of the perſon ſearching, diſcourſing, obſeruing: The Preacher, a man of age and experience, and exerciſed all his life in the ſtudies of wiſedome, and knowledge of all things good and euill.

One man of a thouſand hauehave I found. q. d. there is a poſſibility to find out the ſubtle deuices and turnings of men that are wiſe and wil-full in euill, though they giuegive themſelues ouer to delude, & enſnare. For there is ſome curbe of reaſon, ſome ſmall remorſe, whereby their wayes are ſomething more plaine, they all deuiate not altogether from the principles of humanity into diabolicall falſhood, cruelty, and ſhameleſneſſe, and ſo ſome few of them may be found out and comprehended. But a woman among all thoſe hauehave I not found: there is not one of theſe witty wicked harlots can be found out, i. their infinite wayes and deuilliſh deuices to deceiue, circumuent, enſnare, yea, and to ſpoyle by ſubtlety and cruelty, is not to be comprehended by the reaſon of man, becauſe the wicked woman is reaſonleſſe, remorſeleſſe, ſenceleſſe, dead in ſinne, her proceedings, and ſudden enterpriſes p. 199are vnnaturall, and voide of all reaſon; her ſpirit is buried and extinguiſhed in her luſts, and ſo hath Sathan more power ouer her, and more powerfully worketh by her. Therefore her ſtrange deuices, deceits, pleaſing allurements, yea, and her cruelties alſo are like the deuils. Though Ahab had ſold himſelfe to commit wickedneſſe, and was euen ſicke of his couetous deſire, yet ſuch a wicked and ſudden plot, whereby to obtaine his deſire, neuer entred into his minde, or if into his minde, yet not into his heart, to act it, without further prouocation, as that of Iezabels in murthering innocent Naboth.

Verſe 29. Loe, this onelyonly hauehave I found, that God hath made man vpright: but they hauehave ſought out many inuentions.

A Generall concluſion of the difficulty of wiſedome, concerning fooliſhneſſe and madneſſe, and of the infiniteneſſe thereof, illuſtrated by the contrary, namely the ſtate and condition of man in his creation. God made man vpright in his vnderſtanding, reaſon, will, affections, but they hauehave ſought out many inuentions, that is to ſay, the whole nature of man being corrupted, euill cogitations, ſtudies, and deuices proceed from him, partly through ignorance of God and his truth, partly of hardneſſe of heart, yea, his vnity with God being diſſolued, he is become a beaſt, his ſpirit being caſt downe into vtter darkeneſſe, euen the ſediment of concupiſcence, or the curſed fleſh. For all that is in this world, is the luſt of the fleſh, the luſt of the eyes, and the pride of life. There is nothing but luſt. Therefore there is no truth but lies, and deceits in man, and they are partly brutiſh or fleſhly, and partly deuilliſh. For he is the Lord of the fleſh.