Commentary on Ecclesiastes, Chapter 10
CHAPTER X.
Verſe 1. Dead ſlies cauſe the oyntment of the Apothecarie to ſend foorth a ſtinking ſauour: ſo doth alittle follie him, that is in reputation for wiſedome and honour.
THis Chapter hath two parts. Firſt, an exhortation to perſeuerance in wiſdome, verſes 1. 2. 3. Secondly, a remedy againſt vanities in ciuill gouernement by the direction of wiſedome; from verſe 4. to the end. The Exhortation is inforced by an argument drawne ab incommodo, from the hurt, and inconuenience that ſhall follow vponupon inconſtancie, negligence, or leuitie.
A little folly ſtaineth or diſgraceth him that is in reputation for wiſedome. It is illuſtrated by a ſimilitude of dead flies infecting the Apothecaries ointment. As an oyntment made by th'art of the Apothecary is eſteemd moſt precious, & deſired of eueryevery one, yet is it corrupted with a few dead flies, and contrarily caſteth foorth a ſtinking ſauour that offendeth the ſence: euen ſo a man that hath beene highly eſteemed for his wiſedome, doth by a little errour, yet indiſcreetly committed, loſe his former grace and reputation. A blacke ſpot in a white ſheete is ſeene of eueryevery one, that can hardly diſcerne other colours; and ſecret enuy that is put to ſilence by the common fame and grace, yea and carried backe with the ſway of the multitude, as the Shippe is with the Tide, breaketh foorth as waters when a ſmall gap or breach is opened. And this is alſo vanity. God is only good, only wiſe, and will be knowne to be ſo. If Salomon had not beene tempted to folly by his heatheniſh wiues, nor Ioſiah giuen the battell to Pharao, without asking counſell of the Lord, yet after-times ſhal bewray the ignorance and vanitie of man, ſeeing that that which ſeemeth to be both wiſely and well done for the preſent to mans reaſon, hath a diuers and contrary euent for want of wiſe prouidence. Therefore is God onelyonly wiſe, onelyonly good. Man muſt not therefore be diſcouraged, but more carefully imitate him, and learne as children do of their parents, and as wiſedome hath taught vsus, Mat. 5. 48. Be you perfect sv your heauenly father is perfect,
Verſe 2. A wiſe mans heart is at his right hand: but a fooles heart at his left.
THis verſe ſetteth downe the meanes whereby to preuent and auoide the blemiſh of folly, and to maintaine ſtill the honourable reputation of wiſedome. The meanes is double, or hath two members. Firſt, the wiſe man is led and guided by vnderſtanding, according to the fundamentall truth, or the right ground▪ of things. Secondly, if he erre, he ſoone perceiueth it, and quickly recalleth and recouereth himſelfe. This is illuſtrated by the contrary, and both contraries by a ſimilitude of the right hand and the left. A wiſe mans heart is at his right hand. The right hand is more ſtrong, agile and operatiue then the left, therefore the artificer handleth his toole, and worketh with it, and ſo proceedeth well, and bringeth his worke to perfection: but if he giuegive but one ſtroke with the left hand▪ he marreth his work; for the left hand is but an helper or ſeruant attending on and gouerned by the right. Therefore the eye and minde of the worker, is euer at his right hand: ſo likewiſe ſound reaſon or good vnderſtanding is a mans right hand, and his affections are his left. The wiſe man is alwayes inclinable to good reaſon: his eye, mind, heart is altogether fixed on the ground of the truth, and thereafter he worketh and proceedeth; and his affections are but attendants and ſeruants to his wiſedome, which he hath at command: but if hee yeeld or giuegive place but once to them, P…ſſima ſuggerunt, they are brutall, he marreth all the ſplendour or grace of his worke, euen that one ſtroke ſhall be a great blemiſh and eye-ſore. Let not him alſo that can fundamentally and methodically carry his worke with him, intermingle a fooliſh opinion or perſwaſion of another, leſt it be as brimſtone caſt into the lake or veſſell of the Alchymiſt among gold, whereby his worke is marred. Moreouer, a man is the right hand, woman is the left. For ſhe was created for an helper, an vpholder of the family, not an actor: (yet is ſome man left handed,) the prudent man oft times giuing place to a woman, is as gold mingled with brimſtone, or as one that holdeth his worke in the right hand, and worketh with the left. Adam, Solomon, Samſon, may be examples hereof; and if Iob had regarded his wiues counſell, all his innocencie had bene vtterly corrupted▪ and his vprightneſſe peruerted, but the heart of a wiſe man is at his right hand. The other member of the meanes is vnderſtood by anantapodoſis or ellipſis, and is gathered by the oppoſite, verſ. 3. This is illuſtrated by the contrary practiſe of the foole. The heart of a foole is at his left hand. The foole is carried with his affections, he is alwayes in clinable to folly, a wicked and a vaine thing ſoundeth beſt in his eares, wiſedome cannot enter into his head, wholeſome inſtruction he abhorreth. For he hath an euill heart, vnpurged, vnhallowed, and therefore is he euer inclined to the worſe part. His grounds are broken and confuſed, diſturbed, and ruled by his luſts, ſo are his proceedings diſorderly, and bring forth vanitie.
Verſe 3. Yea alſo when he that is a foole walketh by the way▪ his wiſedome faileth him, and he ſaith to eueryevery one that he is a foole.
THe ſecond member of contrary folly, ſeruing to illuſtrate the practiſe of wiſedome, or ſecond member of the meanes, whereby the reputation of a wiſe man is preſerued from blemiſh. Yea alſo when he that is a foole, &c. When a wicked man is entred into the way that his filthy luſts hauehave drawne him into, then his heart faileth him, he conſidereth not whence he is ſwarued, nor whither he tendeth; but being proud and wilfull, he will neither reclaime himſelfe, nor be reclaimed by another, but ſaith to eueryevery one that he is a foole, he declareth his folly, and maintaineth his folly. He hath no delight in vnderſtanding, but that his heart may diſcouer it ſelfe, Prou. 18▪ 2. ſeeking out reaſons and excuſes for his folly, and giuing fooliſh anſwers to eueryevery thing that is obiected againſt his folly, and alſo ſtrengthening himſelfe with the opinions and teſtimonies of ſuch like as himſelfe is. Whereas contrarily, the wiſe man preſently acknowledgeth, concealeth, and ſpeedily ſalueth his error, antequam in publicum exeat, before it breake forth, he killeth it in the hatching. But the foole neuer ceaſeth till he fall into vtter obloquy and contempt, and in the end becometh deſperate and ſhameleſſe, and as almoſt nothing offended at the reputation of a foole or wicked perſon, but oft times rather glorieth in it. Or, by way may be meant eueryevery way wherin the foole walketh, & place where he is, he babbleth and declares his folly to eueryevery one where he commeth, ſo that all men may ſee his ignorance, wrathfulneſſe, and wilfulneſſe.
Verſe 4. If the ſpirit of the ruler riſe vp againſt thee, leaue not thy place: for yeelding pacifieth great offences.
HEre beginneth the ſecond part of the Chapter, ſetting downe a remedy or rule to arme a man againſt vanities and miſeries incident to man in ciuill gouernment. The confuſions and diſorders thereof muſt be rightly conſidered by wiſedome to the pacifying of the mind, no… be oppoſed by contrary vanitie, ſeeing that there is a wiſedome of God in theſe vanities not vaine and vnreſiſtable. The ſcope hereof is to teach modeſt and ſubmiſſe behauiour in wiſedome towards Princes: for they are either the faithfull ſhepheards of God, or elſe the rods of his correction. If the ſpirit of the ruler, &c. If the Ruler hath taken a diſpleaſure againſt thee, if his anger be kindled againſt thee, that hath authority and power ouer thee, leaue not thy place, oppoſe not diſpleaſure to diſpleaſure, though he be wrongfully diſpleaſed, go not out of his ſight in anger, nor moue thy ſelfe from place to place, nor vſe any geſture or countenance as they doe that are angry. Neyther rebell, nor ſhew rebellious diſpoſition, but contrarily (vnderſtood by anantapodoſis or ellipſis, moſt frequent in the Scriptures) vſe what meanes thou canſt to ſaue thy ſelfe, by ſaluing the wound, or vexed ſpirit of the Ruler. For yeelding pacifieth great offences. Heb. marpeaci, that is, ſanctitie, lenitie, or healing ſhall make great ſinnes or offences to ceaſe.
The precept is confirmed by three reaſons. The firſt is contained in theſe words drawne from the effect of ſubmiſſion. The ſecond from verſe 5. to verſe 12. The third, from verſe 12. to verſe 16. Concerning the firſt, yeelding is an acknowledging, ſubmiſſion and deprecation if a man be in an errour, or hauehave iuſtly offended; alſo patience and forbearance if a man be blameleſſe and innocent. For a Ruler er…ing is not to be conuicted of errour and reproued oppoſitiuely, which doth impayre his place and perſon, but vnderunder ſubiection and correction to be rightlier informed in the matter or buſineſſe. And this ſhall, in the end, giuegive great content, and bring thee into greater fauour then was the diſpleaſure. Whereas contrarily on the one ſide thou ſhouldeſt prouoke him to deuiſe euill againſt thee, whileſt that he contendeth for his honour, or to quiet his minde by reuenge; and on the other ſide, inwrappe thy ſelfe in endleſſe troubles by ſiniſter courſes. For hee is too high and heany for thee to contend againſt.
Verſ. 5. There is an euill which I hauehave ſeene vnderunder the Sunne as an errour, which proceedeth from the Ruler.
A Second reaſon of the precept is, becauſe that by patient ſubmiſſion the princes ire ſhall not only be healed and retracted from reuenge, as was ſaid before, but alſo the ſubiect ſhall preuent and auoyde many euills, that through his ſiniſter courſes hee ſhould procure vntounto himſelfe, to verſe 11. and afterwards be ineuitable, verſe 11. This reaſon, as I thinke is propounded by way of a complaint. Firſt, geuerally in theſe three next verſes, the anſwer wherof is illuſtrated by compariſons in the next foure verſes after. There is an euill which I hauehave ſeene, &c. There is a principall and ſpeciall euill to be ſeene in this diſordered world, as an errour which proceedeth from the Ruler: an illuſtration of this euill by a compariſon of the like. As the errour of the Prince is a publique euill redounding to the hurt of many, yea of the whole Common-wealth, as himſelfe is a publique perſon: ſo is this alſo an euill very grieuous, whereby great calamitie often enſueth to men both in reſpect of their perſons and eſtates. If any man vnderſtand this of the errour of Princes, Preferring vnworthy and vnfit perſons to the place of dignitie, and magiſtracie, which cauſeth much euill in the kingdome; I eaſily yeeld to it.
Verſe 6. Follie is ſet in great dignitie, and the rich in lowe place.
A Particular explication of the euill or diſorder before generally propounded, and illuſtrated in theſe two verſes; Follie is ſet in dignitie or height, and the rich in lowe place. Follie, a Metonymie of the Adiunct, for foole▪ By foole, is not meant him that is deſtitute of reaſon or vnderſtanding, but him eſpecially that hauing both, vſeth neither or abuſeth both. As the fruit of crackt or craſie reaſon is follie, ſo of corrupt or wicked reaſon alſo. There is more hope of a foole then of him that is wilfull in his wayes, corrupt or wicked wit is woorſe then a weake vnderſtanding. By Rich, is not meant wealthy, but rich in wiſedome, vnderſtanding, diſcretion and gifts to diſcharge the high calling of a Prince or Ruler, as it is ſaid, that God gaue to Saul another heart, 1. Sam. 10. 9. and which was figured by the holy Oyle, wherewith the Kings of Iſraell were annoynted at their coronation. This is the complaint of Salomon, that vnreaſonable, and reaſonleſſe men ſhould ſit on the Throne, and the Bench. That ſuch ſhould reigne and ſit in the place of Iudgement is the ſecret iudgement of God, either becauſe people deſpiſe the goodneſſe of God in his word, and ſo hee ſetteth euill princes or children to rule ouer them, or elſe for their tryall, that their faith may be tried vnderunder a wicked Ruler. But it followeth not, as this complaint intimateth, that eyther wicked or childiſh Princes ſhould bee ſeditiouſly thruſt out of their place and office, as Childericke King of Fraunce is ſayd to hauehave beene by Pope Zacharie: For that is nothing elſe but to offer violence to God, to pull the ſcourge out of his hand, which with patience we muſt beare. But wee muſt rather looke to the cauſe thereof, our ſinnes and hypocriſies; wee muſt pray for pasience and repentance, and pardon, and ſo remoue euill with good, and not contend againſt God to increaſe our miſeries.
Verſe 7. I hauehave ſeene ſeruants vponupon horſes, and Princes walking as ſeruvnts vponupon the earth.
BY ſeruants is meant vnworthy perſons, of baſe ſpirit, and roguiſh conditions, ſuch as are enthralled to their Iuſts, ſuch as hate wiſedome, and inſtruction, deſpiſers and mockers of godlineſſe, and them that are good, which if they were but ſeperated from their riches and authoritie, and their cloth taken from them, would be moſt contemptible doe naughts of all other, Belialls, good for nothing at all. VponUpon horſes. Aduanced to honours, ſitting on the ſeate of iudgement, and place of iuſtice, abounding in wealth, faring deliciouſly, apparelled gorgeouſly, dwelling in ſumptuous houſes, ſtored with coſtly furniture, enioying the pleaſures of the world, as Iob complayneth chapter 21. Dauid in Pſal 73. and Amos chap. 6. riding abroad on pleaſure, riding on ſtrong and ſhining horſes, riding in Coaches, hunting, and ſporting, intertayning and being intertayned ſumptuouſly.
And Princes walking as ſeruants on the earth. That is to ſay, men of learning, diſcretion, wiſedome, godlineſſe, grauitie, wanting ſemblable meate, drinke, apparell, building, houſhold▪ſtuffe, lodging, friendſhip, and for want of an horſe trauelling on foote, like to labouring men, and ſeruants, and working for want of neceſſary food and raiment, as the meaneſt men doe. If this were not in the Church as well as in the Common-wealth, it were more tollerable. But better it is to walke on foote to heauen, then to ride on horſe-backe to hell with the foole.
Verſe 8. He that diggeth a pit ſhall fall into it, and who ſo breaketh an hedge, a Serpent ſhall bite him.
THE anſwer to this complaint is contayned in theſe next foure verſes, expreſſing the euill that a diſcontented, immodeſt, or rebellious ſubiect bringeth vponupon himſelfe, not barely propounded, but illuſtrated by foure elegant ſimilitudes, whereof two are ſet downe in this verſe: He that diggeth a pit, ſhall fall into it. A prouerbiall ſentence taken from thoſe that make graues, or deepe pittes, which often vnawares fall into the ſame themſelues. In thoſe Countries they vſe to make pits lightly couered ouer with ſtraw, leaues, ſtickes and duſt to catch wilde beaſts in, and to catch me alſo in. It is applied to plotters and deuiſers of miſchiefe, which going about to harme other men, are caſt downe into the pit of their owne counſells, Pſal. 7. 15. 16. He made a pit, and digged it, and is fallen into the ditch, that he made, his miſchiefe ſhall returne vponupon his owne head, and his violent dealing ſhall come downe vponupon his owne pate. So Haman was hanged vponupon the ſame gallowes, that he had prepared for Mordecai, Heſt 7. and Perillus was firſt broyled in the braſen Bull that hee made for the tyrant Phalaris to torment others in. Ioh ſayth, The Lord taketh the wiſe in their craftineſſe. This craftineſſe is the wiſedome of the world ſo much extolled. If a man be ſubtile and politike for his owne aduantage, though others be hindered and harmed thereby, and God diſhonoured, yet hee is prayſed, at leaſtwiſe he is highly conceited of himſelfe for his wiſedome. It is commonly ſayd, The beſt gameſters hauehave the worſt lucke, ſo theſe craftie foxes play often wilie beguile themſelues For the Lord will not let their wicked imaginations proſper, leſt they be too proude He that intendeth euill againſt the Ruler, is ſecret and deepe, but he firſt falleth into his owne pit. The ſauage Papiſts hauehave afforded foorded vsus many examples hereof in this Land▪ for God hath giuen them vp into a fooliſh and reprobate minde, to make ſnares, traps and pits for themſelues; it is all their practiſe, they do nothing but worke their owne woe. They ruſh againſt the rocke, and are ſplit in peeces.
And who ſo breaketh an hedge, a ſerpent ſhall bite him. He that goeth about to diſſolue the gouernment, or alter it at his pleaſure, which is compared to an hedge, ſhall be ſtung of the ſerpent, euill ſhall light on him vnawares, that imagineth euill againſt the Lords annointed. Therefore would not Dauid touch Saul▪ that wrongfully ſought his life. Thus was Achitophel taken in his owne wilineſſe; and Abſolon, 2. Sam. 18. 14. was ſtung with the darts of Ioab. And Pharao perſecuting the Iſraelites, or rather the Lord in his people, was ouer whelmed with the waters; and ſo it fared with Guido Fauks and his fellow-conſpirators.
Verſe 9. Who ſo remoueth▪ſtones, ſhall be hurt therewith: and he that cleaueth wood, ſhall be indangered thereby.
WHoſoeuer diggeth downe another mans wall to enter into his houſe, or remoueth land-markes, ſhall be puniſhed, either with misfortune in the euill doing, or by law. Or, the meaning is, he that diggeth ſtones out of the quarry or rocke, and lifteth them vp, or carrieth and recarrieth them, is in danger to be hurt; and he that cleaueth wood, is in danger to be hurt many wayes. He that goeth about to remoue a Ruler out of his place, and to deuide a ſettled gouernment that is at vnitie in it ſelfe, vndertaketh a dangerous peece of buſineſſe. As he vndertaketh a deſperate worke, ſuch ſhall his reward be. It is euill medling with edge tooles, and heauy ſtones, and trees are not for children to deale withall.
Verſe 10. If the iron be blunt, and he do not whet the edge, then muſt he put to more ſtrength: but wiſedome … profitable to direct.
IF the edge of his axe or wedges be blunt, and vnfit for ſuch workes, and he hath not whetted or prepared and fitted them according to the greatneſſe and knottineſſe of the tree, then muſt he adde to more ſtrength, and weary himſelfe, but effect nothing, vnleſſe the breaking of his tooles, and maiming of himſelfe: ſo he alſo that diggeth a pit without knowledge and skill, that raſhly breaketh vp an hedge, and remoueth ſtones without conſideration and art, and good aduice, ſhall effect nothing by ſtrength, but hurt himſelfe, for ſuch weights are not to be dealt withall by plaine ſtrength. But wiſedome is excellent to direct. Wiſedome prepareth a good toole to worke withall, wiſedome conſidereth the weight of the worke, and contriueth accordingly. For plaine ſtrength auaileth little in woodworkes, ſtoneworkes, ironworkes, which are done by art and fit engines and inſtruments. Well, as theſe things are not done with inconſiderate ſtrength, but by art and diligence; ſo neither can any man by wilfulnes, frowardnes, or fooliſh ſtrength preuaile againſt the Prince, nor appeaſe his anger or heauy diſpleaſure by any ſuch like oppoſite courſes. For this is an heauy matter or ſubiect to worke vponupon, not to be enterpriſed without perfect skill, ſharpe tooles, and mature deliberation to contriue it. A ſhip is a weighty veſſell, and cannot be vſed at our pleaſure as a little boate or a diſh. A King counterpoiſeth the kingdome, and the ſtates of kingdomes are not often changed: he therefore that vndertaketh that worke is a foole, ſwimming in a pit ful of ſnakes to catch an eele. When God wil bring a generall iudgement or vtter deſtruction vponupon a land, then ſhall he in wiſedome effect it as pleaſeth him. The Papiſts will needs make themſelues Gods actors, pretending his cauſe: they are the diuels ſollicitors and actors, and God giueth them the ouerthrow. For what ſpeciall reuelation or command hauehave they to ſtab and poyſon Princes? or to ſet vp a monarchy by bloudſhed? The Church was neither ſo planted nor augmented, as the Antichriſtian ſynagogue hath bene: for then ſhould Chriſt hauehave had need of Peters ſword; and then the Apoſtles ſhould hauehave killed, rather then hauehave bene killed, with a word, as Peter did Ananias and Saphira. Therefore the Papiſts dig pits, and fall into them; they breake vp hedges, and are ſtung of ſerpents; they cleaue wood, and cut their owne legs, and trees…all on their necks, they remoue ſtones, and are bruiſed therewith, the whole quarry, the rocke grindeth them to powder. For wiſedome is excellent to direct: but they want the wiſedome which is of God, and commeth out from his throne, therefore are they taken in the wilineſſe that they hauehave imagined.
Verſe 11. Surely the ſerpent will bite without enchantment, and a babbler is no better.
AN amplification of the euill which commeth through improuidence and want of ſolid counſell, which euill is ineuitable and incurable, ſurely the ſerpent will bite without enchantment, and a babbler is no better. As it is a vaine thing for a man to handle a ſerpent, truſting either to his ſtrength, or hoping that the ſerpent will not bite; and as it is more vaine to begin his charme after that he is ſtung, for then both ſtrength, hope and charmes are all in vaine: ſo is he vponupon whom the diſpleaſure of the Prince is fallen for his con…umacie and rebellion but a babbler, his afterwit is worth naught, it will coſt him a great price notwithſtanding, which ſhall make it to be more abhorred.
Verſe 12. The words of a wiſe mans mouth are gracious: but the lips of a foole will ſwallow vp himſelfe.
A Third reaſon of the precept, verſ 4. The words of him that ſpeaketh in wiſedome are acceptable, and procure him fauour and grace, as they proceed from a gracious heart. For he knoweth what is beſt pleaſing to God for him to ſpeake, and what is moſt acceptable for good men to heare, and what deſerueth to be accepted for faithfulnes and truth. For by his wiſe handling of the matter, the equitie thereof is found out, and fauoured by reaſon of his forcible and good arguments vſed in his defence. Alſo his milde and ſubmiſſe behauiour and patient ſpeech, worketh vponupon the Prince to pacifie his diſpleaſure, and mitigate his fierceneſſe; yea and he ſtirreth vp friends by his wiſe diſcourſe to ſtand in his defence, and to intercede for him, whereupon his cauſe beginneth not to be his owne, but other mens alſo, and ſo is the Ruler ſoone perſwaded. By Prince and Ruler is meant eueryevery ſuperiour. But the lips of a foole will ſwallow him vp. An illuſtration of the reaſon by an antitheſis or oppoſition of the contrary. As the mouth or gracious and acceptable ſpeeches of the wiſe deliuereth him, and reconcileth the Ruler, and procureth him fauour: ſo contrarily the mouth of the foole deuoureth him, or deſtroyeth him. For the foole neither knoweth nor regardeth thoſe things, but vomiteth out peruerſe ſpeeches, ſuch as tend to rebellion, and ſhew forth a rebellious diſpoſition, an heart implacable and reuengefull, whenſoeuer opportunitie ſhall offer it ſelfe to do euill, contrary to the practiſe of Dauid. So Ioabs ruſtiei ſpeeches were but harſh, 2. Sam. 19. 5. if his good counſell had not qualified the rigour thereof, and at this time ſtrength was in his hands. His anſwer was better, 1. Chron. 21. 3. and he did wiſely, verſ. 4. in that he contended not againſt him in that doubtfull vnlawfull commandement. For he knew not the intent of the Kings heart, yet he vttered his ſuſpition in moſt wiſe ſort, with a ſecret implicite reproofe, verſ. 3. For it was not his duty to demand reaſons of his maiſter, becauſe he was but a ſeruant: and a ſeruant is but the hand, not the heart, the foote, not the head of his maiſter. That which a man knoweth to be contrary to Gods commandement, he may refuſe to do, yet wiſely, though he ſuffer perſecution for it. For then is God perſecuted, and not he, the cauſe is Gods. For eueryevery maiſter is but a commander vnderunder God, as he is commanded of God, Nemo ſui iuris eſt praeter Deum. And euen things indifferent muſt not be enormous, but hauehave relation to things neceſſary, whence they are to be deducted by good conſequence. For God muſt hauehave no corriuall in the leaſt things. And we muſt not be the ſeruants of men, ſayth the Apoſtle, but ſubordinately vnderunder God. Whatſoeuer we are enforced to do, hath externum principium, their ſinne is the greater, and ours the leſſe. Let our Rulers and all commanders therefore take heed, that they abuſe not their authoritie to perſecution: for they themſelues are but ſubſtitutes and ſeruants vnderunder God; and God ſhall be auenged on them righteouſly, that vexe his people wrongfully. For he alone is autexouſios & aneuthunetos.
Verſe 13. The beginning of the words of his mouth is fooleſhneſſe: and the end of his talke is miſchieuous madneſſe.
THe next three verſes are an explication of the former words generally propounded, amplified by the degrees of his folly. The beginning of the words of his mouth is fooliſhneſſe. The foole hath not an vnderſtanding heart, he apprehendeth not the ground of a matter, he diſcerneth not the truth from errour to ſet himſelfe in the right way at firſt, but he imagineth and ſpeaketh alſo according to the ſuggeſtion of his luſt. He is an idiot, that well knoweth what he would hauehave, as all beaſts in their kinde doe; but what is right and fitting, he regardeth not. For God is not in all his thoughts, Pſalm. 10. As his ſpeeches are at the firſt vaine and friuolous, that a man cannot well vnderſtand him what he would, for he is double and confuſed, ſo is the end of his talke miſchieuous madneſſe, he ſetleth downe on his lees. In the end he plainly bewrayeth that wickedneſſe is in his mind, and madneſſe or violent wilfulnes in his heart, to procure much euill vntounto others, and more vntounto himſelfe.
Verſe 14. A foole alſo is full of words: a man cannot tell what ſhall be; and what ſhall be after him, who can tell?
SEcondly, he multiplieth vaine words for the excuſe and defence of his folly, his fooliſh enterpriſes, and wilfull proceedings, figured by aproſopopeia or mimeſis. As the fooles heart is not fixed on God, nor hath the louelove of his truth in it, for he hateth ſuch knowledge; ſo he is full of groundleſſe imaginations according to his variable luſts: and though his words be not alwayes ill, yet he neuer ſpeaketh well. For a prouerbe or wiſe ſentence is odious in a fooles mouth, he ſo polluteth it by miſapplying it.
A man cannot tell what ſhall be, and what ſhall be after him who can tell? Theſe are the ſentences of the wiſe, Chap. 6. 1…. Who can tell a man ſhall be after him vnderunder the Sunne? Chap. 8. 7. A man knoweth not that which ſhall be. The intent hereof, is to ſhew the vanities and miſeries of this life, but the foole applieth them to defend vanity and wickedneſſe, and to ſhew the poſſibility of his wilfull and witleſſe enterpriſes. So there are good words in the diuels mouth, Mat. 4. 6. but they are wickedly applied and vſed. The words are an argument of comfort to the children of God, drawne from their ſafe protection by the Angels of God: but Sathan diſtorteth the true intent thereof, to perſwade Chriſt to refuſe the ordinary meanes of Gods appointment to tempt God. If the Angels hauehave charge ouer thee, caſt thy ſelfe downe headlong. When we doe without warrant or command, we put our ſelues out of the Angels charge, for they are faithfull attendants on God, wholly depending on his will, not on our diſobedience and rebellion. To proceed, the foole hath not wit, but will, he will not be perſwaded nor diſſwaded by ſound reaſon; but what he willeth, he hopeth, and what he hopeth, ſhall not be to him impoſſible, for he maketh all things chance and lucke. And ſo deriding wiſedome, he dependeth on fortune. Whereas fortune is nothing but our ignorance and improuidence. The more wiſedome and prouidence, the leſſe fortune; but fooles terme thoſe things the fortunes of the wiſe, which they by wiſedome foreſaw, and by counſell and right meanes brought to paſſe. So the foole is wiſe, but for ill lucks and ill haps, which he ſaith none can be againſt. Who then ſhall perſwade him that he is a foole? who ſhall diſſwade him from his folly? For a foole hath examples pro & contra, for his owne luſts, but the intendment and circumſtances he regardeth not, the differences and conueniences he diſcerneth not. If his contrary and biaſſe courſes produce not ſuch effects as he ſeeth in the world, then it is ill lucke, but whether himſelfe be a wiſe man or a foole, that he diſcerneth not, whether his luſt and deſires be oppoſite to Gods prouidence or no, he knoweth no more then a beaſt; but ſome hauehave hap, and ſome ſticke in the gap; and giuegive a man lucke, and caſt him into the Sea.
The foole is ſo hopefull and chancefull, that he careth not much what he ſaith, how hee ſpeaketh, to whom hee ſpeaketh, when he ſpeaketh, or doth any thing. How ſpake ſuch a one? How did ſuch a one? Why might not I ſay this, or doe that? (ſo Eſopes Aſſe immitated the Dogge, fawning and leaping on his maiſter) what can come on it? It is as it is taken, as it falleth out, who can tell vntill hee trie? What knew I whether this or that would hauehave followed? who can tell any thing? muſt not all be as God will? The foole indeede ſtands all vponupon trialls according to his luſt, but what the reuealed will and commandement of God is, he regardeth not, he is an enemy to that knowledge. But the wiſe knoweth that there is a conuenient ſeaſon, and due time for all things in the appoynted time of God, that eueryevery ſeaſon, and eueryevery conditure or condition of time produceth his owne words, and deedes, ſilence, or ſurceaſing. But the foole obſerueth nothing, hee will ſay, as others ſay, I hauehave ſayd, and doe as others hauehave doone. That which in it owne time is wiſely ſpoken or done, is at an other time flat follie, and iniquitie. So the foole in his beſt moode neyther imagineth well, nor ſpeaketh well, nor doth any thing well. For, the good that is paſt he cannot apply well to the preſent. For Nabal is his name, and follie is with him.
Verſe 15. The labour of the fooliſh wearieth eueryevery one of them▪ becauſe he knoweth not how to goe to the Citie.
THirdly, the foole will neuer be wiſe, nor giuegive ouer his follie. He is ſo proudly conceited of himſelfe, and ſo wilfull, but wearieth himſelfe in his crooked and diſordered wayes, and is wearied with the euils that his follies hauehave intangled him in. He is full of troubles, for as he wanteth wiſedome and the feare of God, ſo hee medleth in many matters that are aboue his reach, whereof he knoweth neither beginning nor ending. Why is the foole wearied in his manifold, crooked and preſumptuous buſineſſes? Becauſe he knoweth not to goe to the Citie. The plaine tract, and euen path of wiſedome, the Kings high way, the royall commandement▪ Iam. 2. 8. he knoweth not, being like to a blinde man, or ſtaggering drunkard, that can not keepe the high way that leadeth directly to the City, but wandereth in crooked, and turning by lanes, backward and forward, to and fro, being wearied with theſe his owne waies, when he hath forſaken the right way, as the men of Sodome were with ſeeking for Lots doore; fooles are full of wit, as they thinke, and ſo, full of buſineſſe. VVhat is meant by the wearineſſe of fooles, they themſelues doe interpret, Wiſed. 4. 5, 6, 7▪ 8. Wee hauehave wearied our ſelues in the way of wickedneſſe, and deſtruction, and we hauehave gone through dangerous wayes, (by▪wayes) but we hauehave not knowne the way of the Lord (that leades to the Citie.) What hath pride profited vsus, and pompe of riches brought vsus? Theſe fooles loued wearineſſe, and wearineſſe was their portion. They loued to weary themſelues, and others alſo▪ and they were, and ſhall be filled with the fruit of their owne wayes.
Verſe 16. Woe to thee, O Land, when thy King is a child and thy Princes eate in the morning.
A Reitteration or renewing of the former complaint, verſ. 5 6. 7. ſhewing foorth the common diſcontent, and griefe of the querulo us multitude, who being impatient of afflictions which God hath laid vponupon man ſi…ce the Fall, but yet extenuateth the ſame in merciemercy, or augmenteth the ſame in iuſtice, accordingly as we obey or diſobey him; who being I ſay impatient, and eagerly and erroneouſly purſuing a worldly felicition, and ioyfull contentment murmure againſt Princes as cauſes of their afflictions, or hinderers of their conceited phantaſticall happineſſe. (VVhereas they themſelues are a wearineſſe to princes, and …o themſelues; ſo eueryevery contentious foole and wilfull foole curſeth Lawyers, and wiſheth that there were none, when his money is ſpent, and his wicked will loſt.) The Iewes expected ſuch a kinde of Meſsias or Redeemer that ſhould free them from the bondage of the Romans, and vexations of their enemies, amongſt whom they had beene diſperſed many yeares, and therefore they followed Chriſt in ſuch troupes and multitudes, and many offered themſelues to be his diſciples in ſuch worldly reſpects, ayming at the aduauncement of their perſons and eſtates in the world; and the diſciples being yet weake and rude, hoped as much, but Iudas eſpecially: therefore, when both he and the people ſaw that their expectation ſhould be fruſtrate, as himſelfe by many parables and plaine ſpeeches reclaimed them from ſuch vanitie, hee betrayed him, and they crucified him. For they were afraid leſt they ſhould not onelyonly hauehave no profite by him, which they looked for, but alſo by his meanes procure the diſpleaſure of the Romans, and ſo loſe that ſmall freedome which they had. VVherein we may learne what the ſpirits of the vnſanctified common people are in ſuch complaints, and of thoſe chiefly that talke ſo much of the goodneſſe of the olde world. They falſly imagine that the Pope much eaſed them of the burthen of Princes, and Nobles, whereas they were both body and ſoule the Popes, and the Diuels vaſſalls, excepting the Elect. And that is a thing which the naturall man, who is filius gehennae, deſireth. To conclude▪ it is rebellion, not religion. They would faine enioy a carnall peace, contentation, and felicitie they care not how. The ſonnes of Adam would faine bee in an earthly Paradiſe againe, which thing Salomon reclaymeth them from in this booke, to cauſe them to looke for the true, ſpirituall, and euerlaſting peace and happineſſe, and to enter into the heauenly Paradiſe. Let vsus therefore murmure at our ſinnes, and be diſcontented with our diſcontentedneſſe, and behold our wickedneſſe in our afflictions and troubles, which are but the meaſurable puniſhments of our vnmeaſurable ſinnes, and ſet vp our reſt, peace, and comfort in him onelyonly▪ and there onelyonly, in whom, and where it is to befound, and had.
Wobe to thee▪ O Land, when thy King is a childe. This complaint in the verſes before, ſhewd forth indignatio, which being pacified with Salomons anſwer breakes foorth agayne after another maner, to wit, in an exclamation▪ commiſeration, or deſperation▪ which is further emphatically coloured with the figure apoſtrophe, to preſſe it more forcibly. The parts, in reſpect of the ſubiect or matter, are two. Firſt the childiſhnes, or inſufficiecy of the King to rule. Secēdly, the voluptuouſnes, or riotouſnes of the Nobles. Wo be to thee. This word alwayes importeth ſome great euill, as heere it ſignifieth the fooliſh prince to be the greateſt euill, and a ſure token of Gods anger it is indeed. Therefore the Lord threatned to ſet children to rule ouer the rebellious Iewes▪ vnderunder whom there ſhould be neither peace, nor iuſtice, but oppreſſion and wrong, eueryevery man vexing and deuouring another. When thy King is a childe. By Childe, he meaneth not ſo much one that is young in yeares, as in vnderſtanding, and diſcretion. S…nex aetate, & iuvenis moribus, old in yeares, but a childe in diſcretion, and contrarily, is a diſtinction well knowne. When Ioaſh was yong, he followed the counſell of Iehoiada the high prieſt, and the Land proſperd, and the Church floriſhed, but in his elder dayes, hee became a childe, being miſ-led by the wicked princes, 2▪ Chron. 24. So Vzzia… being but ſixteene yeares olde reigned well, 2. Chroni…. 26. 3. And Ioſiah beganne to ſeeke the Lord when he was a childe, and reigned well all his dayes. 2. King. 22. But contrarily, Rehoboam was forty yeares olde, when he ſhewed childiſhnes in refuſing the wiſe counſell of the Ancient▪ 1. Kin. 12. To conclude, that king is termed a child, when he is ignorant of the Law, & without diſcretion, contrary to the commandement▪ Deu. 17. 18 19. 20. Secondly, when he is mindleſſe, & forgetful of the cauſe of the poore, and of the righteous, which are alwaies oppreſſed▪ & falſely accuſed by the rich, and the wicked. Thirdly, when he that ſhould gouerne, is rather gouerned and led by others, giuing place to craftie and flattering perſwaſions, as Ioaſh did, after that Iehoiada was dead. Fourthly, when he committeth the gouernment and care of the kingdome to others, which at their pleaſure prey vponupon the ſubiects, enriching themſelues by oppreſſion and robbery both of Church and commonwealth, whiles he followeth his pleaſures and vanities. Fiftly, when he is prouoked to wrath for trifles, but paſſeth by the great matters of the law, as the Phariſes did. Sixtly, when being addicted to licentiouſnes he cruſheth the Church, the godly and ancient, through the falſe ſuggeſtions of prophane Princes, as Ioaſh did, but openeth the mouthes, and ſtrengtheneth the armes of wicked flatterers, yea ſuppreſſeth the one, and countenanceth the other, as children louelove to be pleaſed, and are kinde to deceitfull flatterers, but they hang downe their heads, and runne away from their true hearted friends and beſt counſellers. Briefly, when he ſeeketh not Gods glory in obedience to his word, but his owne glory, as Saul did. Therfore Samuel told him that he was become a foole.
The ſecond part of the woe, is the riotouſneſſe of the Nobles and officers, which giuegive themſelues to pompe and prodigalitie, not regarding the welfare of the people, but their owne bellies, which is meant by eating in the morning. They meditate not, ſtudy not, conſult not in the morning, when wit and memory is freſh, for the welfare of the Church and commonaltie, but for couetouſneſſe, oppreſſion, pride and pleaſures, as it is ſaid of the idle ſhepheards▪ Eſay 56. 12. Yea rude Princes oppoſe themſelues to the feare of God and practiſe of religion, and contrarily giuegive countenance to rude libertines, left their rudeneſſe ſhould appeare to the commons, and ſo breed contempt, and ſhake off the yoke of obedience; whereas if they themſelues were godly and gracious, they ſhould be loued of the godly and be a terror to the wicked▪ as Iob was. They ſhould binde Kings with chaines, and Nobles with fetters of iron, much more the commons, ſuch honour hauehave all his Saints, Pſal. 149. 8. 9. And why ſhould not Kings be Saints? It is no diſparagement to their royaltie, though wicked Amaziah bade Amos propheſie no more at Bethel, becauſe it was the Kings Chappell, and the Kings Court, Amos 7. 13. yet not many wiſe, not many noble, not many learned after the fleſh hath God called, 1. Cor. 1. And it is hard for the rich to enter into the kingdome of heauen, yet are all things poſſible with God that ſanctifieth. When Princes are not godly and gracious themſelues, their owne conſciences breed iealouſies and euill ſuſpitions in them, euen when there is no cauſe at all. For the wicked man flyeth, when none purſueth, when none oppoſeth, as Saul purſued Dauid, and grew at length into ſuch extremities as to ſlay the Lords prieſts, and to account them his enemies and worſt ſubiects that feared God moſt, and moſt lamented his caſe, whereas his cauilling clawbacks brought him to a miſerable end.
Verſe 17. Bleſſed art thou, O Land, when thy King is the ſon of Nobles, and thy Princes eate in due ſeaſon, for ſtrength, and not for drunkenneſſe.
AN illuſtration or aggrauation of the former griefe, by the antitheſis, or oppoſition of the contrary bleſſednes of the land that is gouerned by the royall hearted King, and truly noble Princes. Bleſſed art thou, &c. By noble is not meant him onelyonly that is of royall bloud or deſcent, for ſo was Iehoiakim, who is likened to an aſſe, Ier. 22. 19. or carrion, and Ieconiah, whoſe name was curtalled and cropt off in contempt, as the lappes of Dauids ſeruants were by the King of Ammon. verſ. 24. Neither by ſonne of Nobles is meant him that thinketh himſelfe glorious for his ambition, pompe, pride, crueltie, as Rehoboam did, and Sennacherib, Nabuchadnezzar, Antiochus, Herod, &c. but he that was noble hearted, as was Dauid, who was borne of meane parentage, and Ioſiah, who was not giuen to pompe, pride, ambition, ſuperfluitie, but was content with a mediocritie, and delighted in purging the Church of Idolatry, in ſetting forth the glory of God, as Dauid did▪ He that is wiſe and godly, is the truly aged, though he be a childe, and truly royall and noble, though he be poōre, as Salomon ſaid before, Chap. 4. 13. He that feareth God, and hath command ouer his owne luſts, and not captiuated to his owne will, is truly royall.
And thy Princes eate in due ſeaſon, &c. That is, when thy Magiſtrates, Counſellers and officers are moderate and modeſt, not giuen to feaſting, banketting, prodigalitie, pride, glorifying one another in the fleſh, not to proud apparell, proud buildings, not to ſports and pleaſures, drunkenneſſe and venery, Prou. 31. 3. 4. 5. 6. 7. For who is then graced, preferred, rewarded, but the vaſſals of their luſts? The Church and Churchmen go to wracke, wanting neceſſary meate, drinke, apparell, lodging, &c. but rather to ſobrietie and parſimony, not to oppreſſion and robbery, but to liberalitie and bountifulneſſe; not to careleſſe waſting of the wealth of the land, but to preſerue and increaſe the ſame; not to rob and ſpoyle, but to enrich the Church and commonaltie: laſtly ſo to ſerue the body, that the body of the Church and commonwealth may be ſerued by it, and the Lord by both.
Verſe 18. By much ſlouthfulneſſe the building decayeth; and through idleneſſe of the hands the houſe droppeth through.
AN expoſition or explication of the woe or miſerie, eſpecially of the former part thereof, verſ. 16. illuſtrated and inforced by a compariſon drawne from the euill, and diſorderly oeconomie or gouernement of a priuate houſe or family, which ſheweth forth it ſelfe in the euill vſage of the outward building. Theſe euils are ſlouthfulneſſe, and careleſneſſe, or idleneſſe. The former is a vice of the minde, the latter of the body. A careleſſe minde, an idle hand. Where thoſe vices reigne, the houſe not onelyonly decayeth, but rotteth, and droppeth vponupon the head of the improuident, ſlouthfull, vnthriſtie houſholder. A man in reſpect of his perſon is knowne by his apparell, countenance and gate what manner of one he is, as touching his ethicks or morality, ſaith the ſonne of Sirach. Againe, he is knowne by his houſe, yard, grounds, cattell, ſeruants, and children, what manner of man he is, as touching his economie or husbandry, Prou. 24. 30. 31. The houſe of the ſlouthfull man is ruinous, and droppeth through, his yard is like a vaſte deſert, the fences and walls broken downe, as a vineyard layd waſte, his fields are ouergrowne with thiſtles and briers, his family is diſordered and idle, one contending and quarelling with another, girning one at another, all maiſters and vnruly. Thus it is in the houſe of prodigals, drinking ſlipthrifts, and Belials, do naughts. Thirdly, in reſpect of his politicks or magiſtracie he is knowne by his ſubiects. For as the houſholder is in his houſe or family, ſo is the magiſtrate in the citie, and the king in his dominions. An houſe is a part of a ſtreete, a ſtreete is a part of a citie, the citie is a part of the kindome. The king is the head, the kingdome is his body, conſiſting of members, whereof ſome are ſuperiour, as thoſe that are placed in gouernment vnderunder him, and are ſubordinate one to another, others are inferiour,
Whereas the Prince feareth not God, but is either couetous or waſtfull, careleſſe and diſſolute, then the Church and common wealth go to wracke. The gouernours are rauening Harpies, and riotous, deuouring the commons, and feeding themſelues of the flocke, yea eueryevery one after their examples preying one on another. The vngodly, flatterers, luſt-ſeruers are aduanced, and placed in offices for money or fauour, for there is no care nor feare of God in the ſuperiours, but eueryevery one that feareth God is diſhearted, and he that ſpeaketh vprightly is hated in the gate, and he that rebuketh is abhorred, Amos 5. And amongſt thoſe wicked ones, there is nothing but enuie and contentions, eueryevery one being giuen to oppreſſion, pride and ambition, and all enemies to God and godlineſſe. Whereupon it commeth in the end to be a vaſt deſert of wilde beaſts, and as a vineyard lying waſte, ſpoyled with foxes and wilde boares, like a field ouerrunne and cropt vp with cattell, and paſtures rooted vp with ſwine, and ouergrowne with thiſtles and briers. Such deſolations doth the Lord threat vponupon carnalitie and contempt of his word. All theſe things declare what the Prince is, and by what manner of ſpirit the commonwealth is inliued and moued. For as the ſpirit of a thing is, ſuch is the thing. If the ſpirit be weake, the body is ouergrowne, and ouercome with diſeaſes, as we ſee in plants, in beaſts, in men. Now the ſpirit of houſhold gouernment is pater familias, the good man of the houſe. The ſpirit of polity, or commonwealths gouernment, is the king. A prudent and valiant Prince hath a ſtrong conſtitution, and ſound body, his ſpirit worketh effectually in the finger, and all vtmoſt parts, as well as at the heart and inward parts, that there may be ſoundneſſe and ioy in all the body.
Verſe 19. A feaſt is made for laughter, and wine maketh merrie, but money anſwereth all things.
AN explication of the complaint or woe, eſpecially of the latter part thereof, verſ. 16. which was this, Thy Princes eate in the morning, that is, ſpend their whole time, euen the morning it ſelfe, wherein nature it ſelfe bindeth vsus to ſobrietie and ſolitary ſtudy, in eating, drinking, pleaſures, like to the Sodomites, and beaſtiall Princes of Iſrael. It is illuſtrated by the contrary, and right vſe of eating, drinking, and other expence. A feaſt is made for laughter. The vſe of meate, is the reparation▪ and conſeruation of the body in health and ſtrength, that a man may be enambled to diſcharge the duties of his calling, wherein God hath placed him. He muſt keepe his body in temperance, ſobriety and chaſtity, that the minde may be more cleare and free, of greater ſtrength and vigour in the functions thereof, both for deliberation and execution. As for a feaſt, that is made for laughter, for a recreation of the minde and body at certaine conuenient times, and to preſerue common ſocietie and neighbourhood, or rather to teſtifie friendſhip and louelove one towards another, though particular buſineſſes and neceſſities hauehave diſtracted them, and drawne eueryevery man ad ſua curanda, to care for his owne things▪ of the vſe whereof feaſting and co mmon meetings teſtifie a certaine communitie, ſuch as in this diſordered world, and miſerable condition of man can be had. But to be addicted to feaſting, to make a trade of pampering the body, as epicuriſhneſſe, and beaſtlineſſe. For beaſts regard nothing but the belly; they are all body, and to feede well, is their perfection.
And wine maketh merrie. Wine alſo hath the ſame vſe that is of meates. He that giueth himſelfe to drinking and companiſhip, is a drunkard, although he neuer be drunke. Therefore the Prophet Eſay denounceth a woe againſt them, that are able to drinke ſtrong drinke; Woe be to them, for they ſpend not onelyonly the time of life idlely, and waſtefully, but alſo make others drunke, and glorie in euill. But wine is not for Kings, nor ſtrong drinke for Princes, Prou. 31. 4. but for the ſicke to recouer health, as Saint Paul ſaid vntounto Timothie, Drinke a little wine for thy ſtomackes ſake and often infirmities; and wine is for the ſorrowfull to reuiue the ſpirits, and diſperſe the blood of the oppreſſed heart to forget his pouertie and miſerie.
And money anſwereth to all things. This vetſe may be interpreted thus. Their feaſt is made for laughter and prodigalitie, not for recreation, &c. and their wine maketh them merry to caſt off all care, that they may more freely liue in pleaſure, Eſay 56. 12. and their money or abundance anſwereth to all theſe things, that is, to none other vſe, but to maintaine epicuriſh liuing, as is all ready ſayd. Or elſe they may hauehave dependence vponupon the former verſe; The Building of them decayeth, and their houſes droppe through, who prepare feaſts for laughter, and wine for rioting, and Luxuriouſnes, and their money ſerueth to all theſe things, to none other vſe, but to prouide for feaſtings, drinking, and epicuriſh meetings. This interpretation may well ſtand. But to proceede in the former. Money anſwereth to all things. Hauing ſhewed the right vſe of eating, and drinking, hee now ſheweth the right vſe of money. Money ſerueth not for prouiding, and mayntaining of feaſts, delicious fare, pompe, and pride, but for all things. For money is not as other mettalls, limited to certaine workes, veſſells, or inſtruments, but it hath in it, by humane conſtitution, the nature of all things, and is all things. So that hee which hath money wanteth nothing that the world can affoord. Therefore it is ſo loued and deſired of worldlings, yea euen of all men. If it were of a particular nature and vſe, it then ſhould be leſſe deſired, and of ſome not at all. It is made for change, and ready ſupply of eueryevery mans neede, that eueryevery one might be helped by other. Money therefore is all things, and for all things; not for feaſts and drinkings, but to be layd out to other vſes both diuine and humane; not to be hoorded vp from vſe, which is theft, becauſe no man is for himſelfe, but for others alſo, and others for him, which is the eſſence of Charitie. Hee that giueth money, giueth, meate, drinke, cloathing, and lodging. Hee that hoordeth it vp burieth all theſe neceſſary things in the ground, from God and the poore to his power: ſeeing that without money they can not be had; yet both money and all things vnderunder the Sunne, and the Sunne it ſelfe, ſerue for nothing but backe and belly. Mans body is the centre of all materiall things. And if the body be the temple of the holy Ghoſt, there is neyther money, nor any thing elſe, for the body, but all for God. If all men were for God, there ſhould be no ſuch hungring for money. It ſhould be the vileſt mettall of all other. For yron is better then ſiluer. If man were perfect in innocencie and holineſſe, he ſhould neede no money at all; it would be more trouble to him to carry money, then it is now to want money. The ſelfe-louelove, hatred, and miſery of man appeareth in this, that hee which hath no money wanteth eueryevery thing; and he which hath abuudance of mony wanteth nothing. Where abundance of money is, there is abundance of couetouſneſſe, oppreſſion, and all miſchiefe; eueryevery rich thiefe ſtriuing who ſhall buy, nay wring and weary the poore out of all. Contrarily, when there is little money, there is greateſt contentation and louelove amongeſt neighbours; but when money commeth in, it ſetteth all on fire▪ and parteth friends. The diuell commeth in with it, for it in flameth the deſire; and the diuell bloweth the bellowes, and they that are in louelove with it, are beaſts, Idolaters, the children of the Diuell. For it is his baite and his hooke, whereby hee catcheth them, and as it were hangeth them vp by the chappes.
Verſe 20. Curſe not the King, no not in thy thought: and curſe not the rich in thy bed-chamber: for a bird of the ayre ſhall carry the voice, and that which hath wings ſhal tell the matter.
THis laſt verſe is an anſwer to the complaint; It is propounded by way of an Admonition or Dehortation, which hath two parts anſwerable to the complaint, verſe 16. The firſt is; Curſe not the King, or, ſpeake not euill of the King: figured by an Epanorthóſis, or correction, no not in thy thought: or it is a Prolepſis anſwering to the common obiection, Thought is free. If thou haſt no euill thought, or euill diſpoſition of the heart, thou canſt not ſpeake euill (otherwiſe thou canſt not ſpeake well;) let this then be one of the things that thou canſt not doe, and thou ſhalt be ſafe, thy tongue ſhall not ſlippe. It belongeth to God onelyonly to reprooue Kings by his word. For hee is the ſeruant of God, Gods vicegerent, and muſt not be lifted vp aboue his brethren, hee is ſubiect to the word of God, as well as any other, and hath ſpeciall commaundement to hauehave the Booke of the Law by him continually to be exerciſed therein, and he ſhall be puniſhed for his tranſgreſſions as well as any other. This denunciation is made by man from God, but the execution is in Gods owne hand. If a ſubiect tranſgreſſe, then he is puniſhed, becauſe the king is euſtos vtriuſque tabulae. Hee hath the Couenant in keeping; he muſt be true and faithfull to his maiſter in puniſhing, protecting, rewarding his fellow ſeruants, accōrding to his Lords appoyntment, not after his owne luſt, and pleaſure. Nemo ſui iuris eſt praeter Deum. And things indifferent, wherein they hauehave moſt power, muſt not bee diſcordant from things neceſſary, but attendants and ornaments, not diſparagements thereto. No man is his owne, hee neyther ſtandeth nor falleth, liueth nor dieth to himſelfe, but all to God. All men are to be reprooued and puniſhed by the king, but the King by God alone: God denounceth iudgement by men, but executeth by himſelfe. If the Kingsmaners diſpleaſe thee, looke to thy ſelfe, and conſider the beame that is in thine owne eyes. For thou in thy ſtate and dealings, and to thy power ar… bad enough, and if honour and power were put vponupon thy backe, what manner of man wouldeſt thou be? Magiſtratus indicat virum. What wouldeſt thou doe? Great matters ſurely. It may be ſomewhat for a while. If the burden of the whole kingdome were layde on thy backe, thou wouldeſt beare it luſtily. Euen as a child ſet vponupon the back of a proude, ſtomackfull, vnruly horſe, would ride luſtily. Art thou in an office? Looke to thy ſelfe how thou execucuteſt that. Art thou rich? what good doeſt thou? How behaueſt thou thy ſelfe towards thy poore neighbours, and tenants and ſeruants? Thou art now a Scholler, what if thou wert a Schoolemaiſter? Doſt thou know what thou art? what thou wouldeſt be thou well knoweſt not. Something lyeth curbed and pind vp in a ſecret corner, as flies in winter, that the warme Sunne-ſhine of Authoritie and Honour would produce. If the handmaid were miſtreſſe, how gentle, kinde, and good would ſhee be to her fellow ſeruants and poore neighbours? Salomon ſaith, Prouerbs 30. 21. 22. 23. For three things the earth is diſquieted, and for foure which it can not beare▪ for a ſeruant when he reigneth, and a foole, when he is filled with meate, an odious or froward woman when ſhe is married, and an handmaid, when ſhe is beire to her mistreſſe, that is, her maiſters wife.
And curſe not the rich in thy bed-chamber. The ſecond part of the Admonition, anſwerable to the ſecond part of the complaint. By rich are meant Nobles, and higher powers. Speake not euill of the King and his peeres, otherwiſe then their dignity requireth. For they repreſent the perſon of the King, as he doth of God, and their authority is his authority and power. Therefore ſpeake no euill of them, neither in publicke nor in priuate, not in the hearing of thy beſt friend, nor in thine owne hearing alone, as the manner of ſome is to talke to themſelues, vſe not that. For as they that talke in a dreame know it not; ſo if thou beeſt talkatiue in thy bed-chamber of ſuch things, it will out in another place ere thou be aware. And out of the aboundance of the heart the mouth ſpeaketh.
For a bird of the aire ſhall carry the voice. A reaſon inforcing the admonition. It ſhall not be kept ſecret, but reuealed; or thou ſhalt be puniſhed as if it were reuealed. Briefly, thou ſhalt ſurely be puniſhed. This certaintie of puniſhment is confirmed by the poſſibility of an impoſſibility in nature, to take away all manner of obiections. How ſhall my thought, and priuate or ſolitary ſpeech be known, none hearing of it? If it cannot otherwiſe be knowne, then the bird that flyeth ouer thy head, or is wandring aboue in the aire, ſhall perceiue thy thought, and heare thy voice, and relate the ſame to the King; ſo ſhalt thou be puniſhed. And if the King of Kings ſhall puniſh thee, who knoweth the ſecrets of thine heart, it is all one as if thy words were brought to the kings eare.
And that which hath wings ſhall tell the matter. An amplification of the reaſon by a commemoration to inculcate the ſame more deeply into the heart. The bird ſhall ſpeedily carry it, the Poſte ſhall not ride on horſebacke, but be caried on wings. Thou ſhalt not onelyonly certainly, but ſpeedily be puniſhed. Wilfull murder and treaſon will out. For eueryevery man is the image of God, and the King is next to him, his ſurrogate.