Commentary on Ecclesiastes, Chapter 11
CHAPTER XI.
Verſe 1. Caſt thy bread vponupon the waters: for thou ſhalt finde it As the firſt degree of felicity conſiſted in the comfortable vſe of worldly things, and wiſe auoidance of euils: ſo the ſecond degree thereof conſiſteth in doing good, communicating and …ōpalsionating of others. The former, in one terme may be called ſobriety, this charitie.after many dayes.
THis Chapter ſetteth down a ſoueraigne remedy againſt the vanities, Chap 9. that ſeeme to carnall reaſon to be in the diuine adminiſtration of the world, to arme the ſoule againſt deſpaire, diſtruſt in Gods prouidence, carnall ſecuritie, d ſſolute and careleſſe liuing, Epicuriſme, to take away the offence of the weake, who hearing that all things are caried hand ouer head in the gouernment of the world, may begin to be weary of well doing, and to giuegive themſelues ouer to carnalitie. Whereas contrarily, letting alone things that are aboue our reach, we muſt lay hold on the commandement that is before vsus, in our eyes and eares, and be more carefull and diligent, working out our reward with feare and trembling, with all confidence in Gods prouidence and promiſes, howſoeuer things be caried and ruled aboue and againſt mans reaſon. It is enough for the ſeruant to do his maiſters will. And alſo to learne to vnderſtand and know the ſecret wayes of God out of his word in all theſe things, which the blinde world confound, and terme chance and fortune. As before he hath diuers times taught, that the good of worldly things conſiſted in the bodily vſe thereof, the ſuſtenance or comfortable maintenance of the body; ſo now he farther teacheth the ſpirituall vſe thereof, or good of the ſoule, which conſiſteth in the exerciſe of ſaith and charitie therewith. For in doing good, and communicating to others that need our helpe, we make our louelove to God, and faith in Gods promiſes more certaine to our ſelues. In theſe times many ſearch into the ſecret counſell of God for their aſſurance, and are much perplexed about predeſtination, but in the meane time are full of pride and couetouſneſſe, and worldly pompe, which in baptiſme they hauehave promiſed to forſake. Their ſpirit is full of guile. If they could by deep ſearch know their election, they would aſſuredly beleeue in him, and confidently rely on him, and cheere their fleſh in theſe tranſitory dayes. If they can attaine to this aſſurance, but ſome doubt ſtill perplexeth them, they will yet be ſure of one thing, to liue in pride, pompe, pleaſure here on earth. So that whether they be ſure, they will liue in pride and pleaſure, or not ſure, they will liue in pride and pleaſure. Whatſoeuer elſe they can attaine to be ſure of, this in the meane time they will be ſure of. But whiles they follow the pride, pompe, couetouſnes, eaſe and pleaſures of the world, as many doe, they ſhall be alwayes in perplexitie as many are. Shew me thy faith by thy workes of louelove or charitie, ſayth Saint Iames to ſuch like Chriſtians in his dayes, and I will ſhew thee my faith by my workes; ſo ſhall we not deceiue our ſelues, nor be deceiued one of another. Men imagine many things, and talke of many things, but the worke done, ſheweth the reſolution of the ſpirit. The whole courſe or frame of life is the ſpirit. The condition of life ſheweth infallibly the conditure of the ſpirit. Simulations and diſſimulations are but friuolous couerings. Summer will ſhew it ſelfe to be Summer, whatſoeuer the weather be; ſo will Winter ſhew it ſelfe, let the weather be as faire as it will be. An hypocrite will ſhew himſelfe, do what he can to the contrary; and he that truly feareth God, cannot be hid with infirmities or ſlanders. The thick clouds cannot turne day into night, nor the brighteſt Moone, night into day. He that is dead to the world, and to the luſts thereof, and beleeueth in God, is mercifull and liberall: but faithleſſe worldlings will needs breake into Paradiſe againe without Chriſt, which Solomon in this book reclaimeth them from. The diuell and the fleſh are their deceiuers and helpers, and ſo their whole life is nothing but a Gigantomachie, the Giants battell againſt God, his word, his Miniſters, his people. They liue like pompous and proud beaſts, and die like filthy beaſts, their glory is to their ſhame, that minde earthly things. To conclude, this Chapter hath two parts: firſt a Cataſcue, inſtruction or confirmation, to verſ. 7. Secondly, an Anaſcuè, deſtruction or refutation, from thence to the end.
Concerning the firſt, it is an inſtruction or remedy propounded by way of exhortation. This remedy is liberality or bountifulneſſe, grounded on faith and confidence in God alone, and contrary to humane reaſon. If wee doe good to others, God cannot do ill to vsus: and if we beleeue in him, his promiſes cannot faile. But why doth Solomon here aboue all other vertues bring this for a ſpeciall antidote againſt the former vanities and miſeries of this life? Go aske Saint Paul why he ſo extolleth charity aboue all gifts, 1. Cor. 13. Againe, what vertue more becommeth a Chriſtian then charity, which is to ſhew mercy as he hath receiued mercy, and to do good as he hath receiued good. He that receiueth good, and doth none, maketh God his ſeruant, and himſelfe a god, a god of this world, or diuell. Againe, God requireth the practiſe of this vertue of vsus more ſtrictly, and inforceth the ſame, and imprinteth the ſame in the memory by his owne example, Ioh. 13. 4. to verſ. 17. here is the vertue of charity dramatically ſet forth before their eyes, and things ſeene cannot be forgotten. Alſo Ioh. 15. 12. Laſtly, we ſhall be iudged by the workes of charity at the laſt day, Math 25. Come yee bleſſed of my Father, &c. but this is not meant of morall, or ethnicall workes, Phariſaicall, Popiſh workes. For ſinners are bountifull to ſinners, they giuegive and lend, and that freely ſometimes to ſuch like as themſelues in fleſhly reſpects. But Chriſt ſaith, Whatſoeuer ye did to the leaſt of my brethen, yee did to me.
Caſt thy bread vponupon the waters. EueryEvery word of this ſentence is emphaticall. Caſt, that is to ſay, giuegive with a good heart willingly, and readily, and freely, not being bound at all to the louelove of earthly things, as Dauid ſaith, If riches increaſe, ſet not your heart vponupon them, Pſal. 62. 10. and God loueth an open heart, or cheerfull giuer, that giueth confidently without feare, and freely without compulſion. This goodneſſe of the heart in this reſpect conſiſteth of theſe particulars:
I. Thankefulneſſe, when vponupon conſideration of Gods mercy and bounty towards vsus in Chriſt, we deuote in way of thankfulneſſe our goods, not onelyonly to our owne vſe, but to the poore, and to the Church. 2. Cor. 8. 5. The Macedonians firſt gaue themſelues to the Lord, and after to the Apoſtles, and to the poore at their requeſt. And the citizens of Tyrus being conuerted, deuote their merchandize and gaines to the Lord, Eſay 23. 18. Her merchandize ſhall not be layd vp and kept in ſtore, but it ſhall be for them that dwel before the Lord, to eate ſufficiently &c.
II. LoueLove, 1. Cor. 13. 3. If a man giuegive all that he hath, and hath not louelove, it is nothing. Many build Hoſpitals for the poore, and ſo do Turks alſo; but the Lords poore, the brethren of Chriſt, Math. 25. they know not: nay, they had rather take from ſuch poore.
III. Compaſſion. We muſt reioyce with them that reioyce, and weepe with them that weepe: wee muſt relieue them that want, and make their caſe our owne. The wicked churle ſayth, do as they will, ſhift as they can, &c. when he diſpoſſeſſeth a poore tenant for a little more rent; for one poore man will oppreſſe and diſpoſſeſſe another, and this is like the raging ſtorme that deſtroyeth all things. It is the voice of a beaſt, not of a man; eueryevery beaſt careth onelyonly for himſelfe, and when one is fallen, the other tread vponupon him, and goare him, and ſo do beaſtly men.
IIII. Simplicitie; and that is when we aime at neither profit nor praiſe, but intend to obey the commandement of God. Therefore ſayth Chriſt, Math 6. 3. Let not the left hand know what the right doth. GiueGive in vprightneſſe and ſinceritie of heart, whether in priuate or publicke; otherwiſe he that giueth, giueth not to God, but to himſelfe; that is the meaning of theſe words.
V. Cheerfulneſſe. Rich men muſt diſtribute and communicate, for God loueth a cheerfull giuer. 1. Tim. 6 16 Solomon ſayth, Prou. 3. 28. Say not to thy neighbour, go, and come againe to morrow, and I will giuegive it thee, if thou haſt it now. Iob ſayth, that he reſtrained not the deſire of the poore, nor made the eie of the widdow to faile, Iob 31. 16.
VI. Bountifulneſſe. He that ſoweth plentifully, ſhall reape plentifully, 2. Cor. 7.
Bread. A Synecdoche of the Speciall. By Bread he meaneth all kinde of ſuſtenance and maintenance, meate, drinke, apparrell, lodging, money, Matth. 25. 35. &c. euen whatſoeuer our brethren ſtand in neede of, wherein wee are able to helpe them, their ſoules, bodies, ſtates. For we muſt not onelyonly helpe a man when he is fallen, with our almes, but aſſiſt him before he fall with our reliefe, and ſuccour, both by giuing and lending. The deceitful hearts of hypocrites and churles is herein damnable. They will relieue or aſſiſt no man, but ſuffer him to fall, yea occaſion, and cauſe his fall to buy vp all that he hath, for neede maketh good penny worths. Then will they; nay, then muſt they relieue him on the common almes, wherin the churle for his part will beare the leaſt charge. And if for his great penny worth hee doth any thing of free will, hee thinketh that hee hath done a great worke, deſeruing great commendation, and reward at Gods hands. Theſe are the common good workes and almes of the deceitfull world. They are moſt commonly like vntounto perſecuters and robbers that doe giuegive (ſometimes) to the poore part of their ſtollen goods. It is (indeede) nothing but the offering of a Dogs head, and Swines bloud in facrifice, yet they thinke to merit heauen therewith.
Thy bread. Therefore thou muſt giuegive thine owne, not as mercileſſe churles doe, guilefully; nor yet as their fellow thieues doe, which ſteale much from one, and giuegive alittle to another; or benefit one, and hurt many. The thiefe that robbeth by the highway giueth to the poore, that beggeth by the highway, and hee is counted a good maiſter, but hee ſhall be hanged for his goodneſſe, if hee be apprehended. Conſider this ye couetous perſons, extortioners, vſurers, and all vnlawfull getters, that enrich your ſelues by the hinderance of other men, God indeede may in merciemercy accept your repentance, but your gifts and great workes are abhominable in the ſight of God without repentance, and deniall of all your deceitfull and falſe goodneſſe. For God is no receiuer of ſtollen goods. If yee bee contented with that which ye can lawfully get in a lawfull calling, and truſt in him, giuing a little of a little, yee ſhall pleaſe him better, then otherwiſe with thouſands. Be thou content, and let them do great workes into whoſe hands God hath put much wealth. If they will not, their damnation ſhalbe the greater, and God ſhall diſpoſe of their wealth as pleaſeth him, it may be, to thee, or thine. The widdowes mite ſhall be as great a gift, in the ſight of God, the rewarder of eueryevery worke, as the great ſummes of Princes in the eyes of men. As for the gift of the couetous perſon, vſurer, extortioner, or oppreſſour, it is but the ſacrificing of a dogges head, and ſwines bloud, as I ſayd before, it is but a bribe to make God partaker of their theft and robberies, Amos 2. 8. vnleſſe it be in the way of reſtitution vponupon vnfained repentance, as Zacheus did. Many, chiefly Popiſh worldlings will doe no good whiles they liue, but at their laſt end they thinke to merit heauen with a great funerall feaſt, or gift of money, of an houſe, or of ſome land out of their ſuperfluity. They hauehave indeed made many good bargaines in their life, and this is one of the beſt. The earneſt penny indeede is offered, if it will be receiued, but heauen cannot be ſo bought. A wiſe man goeth forth to his worke in the morning, he taketh the day before him; but this perſon will beginne at Sunne-ſet (if at all) when the gates of the Citty are ſhut. In the time of life I heard him ſay often, that all things may be done for mony, and with the bribe hath he procured himſelfe much fauour, and auoyded deſerued puniſhment, and the beaſt thinketh now to deale ſo with God. For I ſee no token of a penitent and contrite heart, nor ſorrow for ſinne, but iuſtifying of himſelfe, no reſtitution, but onelyonly a gift giuen out of ſuperfluity; and ſometimes nothing at all.
VponUpon the waters. An illuſtration of the right manner of giuing, by a ſimilitude of Seede or Bread ſowne or caſt vponupon the Seas, ſignifying not only the ſincerity and freedome of the heart in giuing, but alſo the perſons to whom it is giuen. The wiſe worldling thinketh that whatſoeuer is giuen is loſt; and if neither profit, nor praiſe of men, nor any thing redound at all to him againe, hee counteth it quite loſt. Therefore reſpecting himſelfe onelyonly in eueryevery thing, (neither can hee doe otherwiſe) hee counteth that which is giuen to the poore Miniſter, who is neareſt vntounto God, cleerly caſt away, becauſe the worldling is either Popiſh or Turkiſh, either an hypocrite or plaine ethnicke, neither would he hauehave any man that feareth God to hauehave any thing. His ſpirit telleth him that he is of the world, and hath his portion in this life onelyonly, therefore he claymeth the world as his owne right to himſelfe, and ſuch as are ſeruiceable and pleaſing to his fleſh. Their ſpirit, I ſay, ſayth as their father the diuell ſayd, Luc. 4. All is mine, and I giuegive it to whom I will. The children of God are not for the profit or praiſe of worldlings, therefore would they hauehave the world rid of them. They cry with open mouth, away with them.
The perſons to whom we muſt giuegive, are the poore, ſuch as need our reliefe and almes, that is, ſuch as are not able to labour for liuing, by reaſon of ſickneſſe, age, &c. Theſe poore are either good, or elſe prophane, idle, Belials, donaughts. The good are thoſe that liue honeſtly, and labour truly for their liuing as health and ſtrength will permit, and are thankfull to God and to their benefactors. Theſe are a fertile ſoyle, worth the coſt and labour, and plenty of good ſeed. For that which is done to them, is done to Chriſt himſelfe. He calleth them his brethren, Math. 25. 40. and his little ones. To theſe muſt we doe good eſpecially, or elſe it is a ſure token that the louelove of God is not in vsus. For he that ſeeth his brother hauehave need, and ſhutteth vp his compaſſion from him, how dwelleth the louelove of God in him? Againe, the Law ſayth, Thou ſhalt louelove thy neighbour as thy ſelfe. The Macedonians were willing to their power, and beyond their power to relieue their poore brethren, 2. Cor. 8. 3. yet it is not meant that a man ſhould eaſe others and burthen himſelfe, as he that lendeth his money without increaſe to him that is richer then himſelfe, and in the meane time wanteth neceſſaries, verſ. 13. but to make an equality in ſupplying one anothers want, verſ. 14. Neither is this meant to confound callings, for eueryevery one muſt be content with his calling, as Paul ſayth of ſeruants, &c. but to relieue mens wants in their callings, yea and friendly to helpe them forward; not to enuy and ſuppreſſe on eueryevery ſide, that we our ſelues may be aloft alone, and hauehave all at our owne diſpoſing. Neither yet in wants is it meant of an Arithmeticall equality, but Geometricall, as the Philoſophers ſay, that reliefe be giuen according to the need and worthineſſe of the perſon. I ſay worthineſſe; for the houſhold of faith is ſpecially to be relieued, though our All-alikes can abide no difference, except in this, that as the world loueth his owne, ſo do they moſt affect their raſcals and claw-backs. Herein they make a difference, for to theſe are they very bountifull, when they will not beſtow a good looke vponupon a poore Miniſter, nor honeſt poore man, theſe muſt licke their liuing of the thorne, and chew vponupon the bridle. They will hauehave no difference at all of grace and morality, (this difference the Papiſt cannot abide) morality and flattery, infirmities and prophaneneſſe, but all muſt be alike. But when all is alike, that is to ſay, darkneſſe and carnality, (for that their ſpirit intendeth) then will their pride make diſtinctions and degrees enough. And this is nothing but to draw all from God, that they themſelues might be gods, cenſuring and iudging, iuſtifying and condemning, helping and forſaking men accordingly as they pleaſe, and as they are pleaſed.
The other ſort of poore are neuer-goods or doenaughts, that hauehave liued idlely, and brought themſelues into want, and in want are ſtill idle and thankleſſe, abuſing themſelues euen in that litle which they hauehave, and is giuen them. Theſe are a barren ſoyle for a man to caſt his ſeede vponupon. They are water that conſumeth and rotteth the ſeede or bread that is caſt into it; and ſo in reſpect of them it is loſt. For they are rather ready to ſpeake euill, and doe uill to thoſe that doe them good, and walke about with lies; yet in their neceſſity and miſery muſt we help them, though they be naught, becauſe we our ſelues are good, euen the children of God, and followers of God, who cauſeth the raine to fall, and the Sunne to ſhine vponupon all. Chriſt healed the nine vnthankefull Leapers, as well as the tenth, and he did good to vsus when wee were his enemies. He prayed for his perſecuters, for he came to ſaue, not to deſtroy. And Salomon ſayth, Doe good for the commaundement ſake. Relieue the godly in louelove, the euill in pittie: we may be ſure of this, that our gift to the euil in that ſenſe ſhall doe vsus good, and him good alſo, and more happly then we are aware of; this being excepted, that wee miniſter not matter to his wickedneſſe. I meane, that our liberalitie be not meanes to maintayne his idleneſſe, drunkenneſſe, whooredome, &c. to our knowledge. (Yet many are too wiſe, too circumſpect heerein; they proue naught in ſeeming to be too good.) In this caſe lend to the poore, and lend not) and if he be without grace or gouernment, put thy meate into his mouth, but let him not finger thy money, neyther be ſurety for ſuch, leſt the weight of his folly be layd on thy backe. For hee hath the plague, and would hauehave all alike with him. The prodigall loueth not parſimony. His nature is to vndoe all that deale with him, and follow his humours; neyther regarde his ſerpentine tongue, it is no ſlaunder. As his necke is, ſo let him chew ſuch a bit. For Salomon ſayth, That a wiſe man ordereth his affaires by diſcretion. Be not aſhamed, ſaith the ſonne of Syrach, to beate an ydle ſtubborne ſeruant to the blood. And Nature teacheth vsus to caſt out vnprofitable Drones. But what Drone can be worſe then thoſe that curſe, murmure, and ſpeake euill of their Benefactors, when as they ſhould pray for them? Laſtly, the Law ſayth, Reſpect not the poore for his pouerty, giuegive righteous iudgement. By all this we learne what to do with an euill tongued Drone, and a ſturdy loynes, and what courſe to take with the wicked labouring man, that ſpendeth all, and ſpareth naught, becauſe the Pariſh muſt keepe his children. Some ſuch like poore there are. Laſtly, we muſt do good to ſtrangers whom wee neuer ſawe, and are neuer like to ſee agayne; which are ſignified by waters alſo.
For thou ſhalt finde it after many dayes. A reaſon to enforce this duty. Thy benefit ſhall not be fruitleſſe, though it ſeeme to be caſt into the Sea, and vtterly loſt; yet it is in the hand of the Lord, who ſhall reſtore it to thee agayne with aduantage. The Seede that is ſeattered abroade vponupon the ground, ſeemeth to be loſt; yet it groweth by little and little, and commeth in the end to a plentifull harueſt; ſo ſhall that doe which is ſowne on the waters. The poore are compared to ground, 2. Cor. 7. ready dreſſed and tilled to our hands, and our reliefe is ſeede caſt vponupon it; and for our paynes and coſt in ſowing it, we are promiſed to reape the whole croppe our ſelues. For he ſaith Deuteron. 15. 10. The Lord thy God ſhall bleſſe thee in all thy workes, and in all that thou putteſt thine hand vntounto, Prouer. 19. 17. He that hath pittie on the poore, lendeth to the Lord, and that which he hath giuen will he pay him againe. Alſo Math. 10. 42. He that giueth but a cuppe of colde water to one of theſe little ones, in the name of a Diſciple, ſhall not loſe his reward. A cuppe of colde water giuen in this ſence, is better then thouſands and millions in a carnall reſpect. For God reſpecteth the intent of the heart onelyonly, as for the gift it ſelfe, that is Gods owne already; the whole world is his owne, he hath no neede of our gifts, it is his already, and he can giuegive it to whom hee will, hee maketh heires; therefore hee reſpecteth not the greatneſſe of the gift, but the ſinceritie of the giuer; hee needeth, I ſay, nothing from vsus, who can feede his poore at his pleaſure, but we hauehave neede of faith and obedience, that he might be glorified in our ſaluation, whoſe glorie is not diminiſhed, though we were all damned. If God bleſſe and proſper a man in his perſon, familie, cattell Lands, he ſhall ſoone be rich, although his beginning be right little. For it is not to be regarded, how much a man hath, but how it proſpereth. Corne, hempe, flaxe, trees, hearbs grow in a ſhortſpace, but no man ſeeth how; ſo is it with him whom God proſpereth. For firſt, God giues him wiſdome, and a right forecaſt. Secondly, there is a bleſſing vppon it, which is aboue all indeuours. Some man groweth rich, no man knoweth how, nor himſelfe neyther. Agayne, ſome becommeth poore, hee knoweth not how; neyther can any man well tell him. Moreouer, beſides the continuall ſucceſſe of his labours, God ſtirreth vp others to doe good to him after many dayes vponupon long triall of his faith and conſtancie; and the Lord maketh heyres at his pleaſure, lands and goods are in his diſpoſing. But the wiſedome of the fleſh is quite contrary. The way to be rich, is to ſpend nothing, to giuegive nothing, to oppreſſe the poore, to detaine their wages &c.
There was in a certaine place, one that went among the neighbours to craue ſome beneuolence towards the Miniſters maintenance, three of the richeſt and wiſeſt (ſo reputed) gaue theſe anſwers. One ſaid; The more I do giuegive, the leſſe I hauehave. Another olde man ſaid; I ſee the fore-end of my life, but I ſee not my latter: I may come to want that which I now giuegive. The third ſaid; I know what I hauehave heere, but I am not ſure what reward I ſhall hauehave when I am dead. His meaning was, that if he had beene ſure that there were a Kingdome of glory, hee would hauehave giuen ſomewhat to hauehave purchaſed it. And a fourth olde man ſaid; That he was old, and paſt preaching, let his ſonne, if he would, giuegive to preaching. Yea and another aged man ſaid; That he knew how to beſtow his money better. Heere is fleſhly wiſedome, which is enmity to the Law of God But the word of God teacheth quite contrary. The former is mans wiſedome, ſenſuall and diuelliſh, but this following is Gods. He that will be rich, let him beſtow freely on the poore; he that will giuegive, ſhall get; it is better to giuegive then to take; he that will ſaue his life, ſhall loſe it; and contrarily, he that will keepe and ſaue his goodes, ſhall loſe them; and hee that will caſt them away, ſhall ſaue and encreaſe them, and that eyther by proſperitie, and continuall good ſucceſſe in innumerable ſmall partciulars thereof; or elſe afterward, as the Lord prouided for the faithfull widdow of Sarepta, when ſhe looked for nothing but death; yet of that little Meale and Oyle that was left, ſhee ſerued the Lords Prophet firſt: a worthy example of faith. And Abigael, for a ſmal preſent beſtowed on Dauid in his neceſſity, became a Queene, whereas churliſh Nabal was ſtrucken dead. So do theſe couetous wretches rake mony together for other men that neuer ſweat for it.
Verſe 2. GiueGive a portion to ſeuen, and alſo to eight: for thou knoweſt not what euill ſhall be vponupon the earth.
THis verſe ſetteth downe the extent of our liberality, ſhewing to how many we muſt giuegive. GiueGive a portion to ſeuen, and alſo to eight. A Synecdoche of the ſpeciall, a finite number being put for an infinite; as Chriſt anſwered to Peter, Forgiue not thy brother till ſeuen times, but till ſeuenty ſeuen times. This maner of ſpeech is vſed, Mica 5. 5. Then ſhall we raiſe againſt him ſeuen ſhepheards, and eight principall men: that is, ſo many ſhepheards, both teachers and rulers as ſhall ſufficiently feed the Church of Chriſt, and defend it from the enemies, and breake the power thereof. Therefore we muſt giuegive to all that need our helpe. Luke 6. GiueGive to eueryevery one that asketh. As charity maketh a difference of perſons, ſo againe it reſpecteth eueryevery mans neceſſity to giuegive to him according to his need. A gift beſtowed on a mans neceſſity, is not loſt, becauſe it is put into the hands of God, that is done for the commandement ſake, and of pity. For God regardeth the heart of the giuer, not the gift, nor ſo much the perſon to whom. A ſmall gift of a good heart is great; and contrarily.
For thou knoweſt not what euill ſhall be vponupon the earth. How long thou ſhalt enioy thy goods, thou knoweſt not, and what need thou or thine may come to, thou knoweſt nor. Surely, with what meaſure a man meateth, to him it ſhall be meaſured againe. Bleſſed is he (ſayth Dauid) that prouideth for the ſicke and needy, the Lord ſhall deliuer him in time of trouble. Diues prouided for his owne belly, but nothing for the poore, but aft rward he ſtood in need of Lazarus helpe, but in vaine. So ſhall it be wi…h eueryevery rich glutton that loueth himſelfe and hateth the poore, When the rich mans ſoule is in hell, then ſhall his goods be diſperſed on the earth, and his children vagabonds, begging their bread, and ſometimes hanged for their leudneſſe. As the diuels fetched away the ſoule of the couetous rich man Luk. 12. ſo commonly do…vſurers, whores, and other miſcreants carry away their goods. Surely, if Diues could hauehave riſen from the dead, he would hauehave done good; but the Apoſtle ſayth, While we hauehave time, let vsus do…good, while we are liuing, and hauehave goods to beſtow. For while we are liuing, they are ours, afterwards they are none of ours: we are now the ſtewards of them, let vsus now make friends of the vnrighteous Mammon, let vsus worke while we hauehave the inſtrument in our hands, and do good while God giueth power to do it. For riches are for the time our gift or talent, to be layd out and vſed for our Lords aduantage. It is a folly not to do good in time of life, but to deferre till death, as many brute heads do, ſeruing God as they liſt, and how and when they liſt, ſeruing themſelues firſt, and if ought leaue, then ſhall God hauehave ſomething; contrary to the practiſe of the faithfull widow of Sarepta, as though God were a begger that ſtood need at all times, and ſo nothing could come amiſſe, nor at any time amiſſe, and that he muſt depend on vsus, and be thankfull to vsus. Thou foole and mad man, God biddeth thee doe good in time of ſtrength, not at thy laſt end; he reſpecteth thy faith and obedience to his commandement, not thy gift, which is his owne, not thine. Haſt thou his grace at command? Thou that wilt not now do good, ſhalt not then. For he will cut thee off ſuddenly, thou ſhalt die in thy ſinne; nay in ſtead of doing good, thou ſhalt haply end thy dayes in curſing and blaſpheming God, and in fearfull deſperation. Againe, thou wilt giuegive to the poore at thy laſt end, &c. How many are ſuddenly taken, as one arreſted by the Sergeant? and as thou haſt bene vnfaithfull to the poore, ſo may thy executors be to thee and them. But i… the poore be partakers thereof, that is no good to thee, but thy faith and obedience ſhould hauehave bene rewarded. The commandement is giuen to men liuing, not to men dying. Thou haſt alwayes bene a theefe, and art ſo ſtill, for this is but a ſmall part of that which thou haſt vniuſtly withheld from the poore, and wrongfully gotten. Therefore thou art but as one going to the execution for theft, and reſtoring ſome ſmall part of his ſtollen goods to the poore as he goeth, which cannot free him from the gallowes, and leauing the reſt to his babes, which ſhall be taken, yea ſtollen from them againe, or wither away, they cannot tell how. For the curſe of the poore is vponupon their patrimony, though themſelues be ſafe.
Verſe 3. If the clouds be full of raine, they emptie themſelues vponupon the earth: and if the tree fall toward the South, or toward the North, in the place where the tree falleth, there it ſhall be.
A Confirmation drawne from the creatures, or law of nature, whereof two are ſpecified; full clouds, and fruitfull trees. Or, they are an illuſtration of the rich mans duty or ſtewardſhip, and vſe of worldly goods, by the ſimilitudes or examples of clouds and trees, vegetables and meteors, euen all the creatures. As the clouds being full, doe not withhold their raine, but powre it downe vponupon the earth; ſo the rich man muſt not hoord vp his treaſures or goods from others. When the merchants of Tyre repented, they left off to hoord vp riches and gaine, according to their old manner, and dedicated them to holy vſes. Our Sauiour ſayth, GiueGive almes, and lay vp treaſure in heauen. Thus did Iob, and the faithfull in the Primitiue Church ſold their poſſeſſions to communicate to the needy. Moreouer, the clouds do not raine vponupon certaine mens grounds, certaine fields and woods, but vponupon all places and all things where they are caried with the windes. So the truly mercifull, namely he that is receiued to mercy, ſheweth mercy on all, his compaſſion is extended to all; which generall extent is a print or ſtampe of Gods mercy ſet in his heart, to wit, that he is receiued to mercy, and is againe truly mercifull, a fruite of the former. Chriſt ſayth, Be yee mercifull, as your heauenly Father is mercifull. Now he ſheweth mercy on all, as Paul ſaith, He is the Sauiour of all men, eſpecially of them that beleeue. Rich mens houſes are Gods ſtore-houſes. His gold, ſiluer, corne, wine, oyle, &c. is not layd vp in eueryevery houſe, nor the charge and diſpenſation thereof committed to eueryevery one, but to certaine perſons and places, where it muſt not lye as a talent hid in the ground, but be diſperſed abroad among other men. For …e that hath giuen power, right and a commandement to gather his frui es, hath alſo giuen a commandement how to diſpoſe them. As the clouds, ſo all creatures hauehave their fulneſſe, which is not for themſelues, but for the earth; and they enuy their raine to no man. The rich mansfulneſſe is not for himſelfe, but for all, and he muſt enuy the ſame to no man, for that is hatefull to God and man. For the earth is the Lords, with the fulneſſe thereof, and the creatures with the fulneſſe thereof; eueryevery fulneſſe is for man, and eueryevery man hath a fulneſſe to be rained vponupon all, to be diſtributed and communicated▪ to all; and that is his gift or talent. All creatures hauehave not one kind of fulneſſe, nor all members one office, nor all men in a corporation one trade. But eueryevery one diſtributeth his fulneſſe, and is ſerued of the fulneſſe of others, that there may be a ſupply of all neceſſaries to eueryevery man, and an equality. He that retaineth his fulneſſe to rot within him; is worthily hated. For he is a drone and a theefe. Therefore Saint Iames threatneth iudgment, mourning, and woe to them, Iam. 5. 1. 2. 3. The rottenneſſe of their riches, the mothes of their garments, the canker and ruſt of their gold and ſiluer ſhall be a witneſſe againſt them, and eate vp their fleſh as fire.
And if the tree falleth, &c. The trees bring forth fruite for man, ſo muſt man do for man. They are fruitfull on eueryevery ſide, and where their fruite falleth, there it lyeth for all that need it: ſo muſt eueryevery man be fruitfull of good workes, as he hath receiued the gift and the fulneſſe thereof. And in what place ſoeuer the tree groweth it fructifieth, ſo doth a good man out of the good treaſure of his heart bring forth good vntounto all, whereſoeuer he is,
Verſe 4. He that obſerueth the winde, ſhall not ſow: and he that regardeth the clouds, ſhall not reape.
THe former exhortation is figured by a double Prolepſis in this and the next verſe: wherein the anſwers are wholly ſet downe, figured by an allegory, but the obiections are vnderſtood. The firſt is concerning the time, and perſons. Firſt, for the time. They ſay, that now they are not prouided to giuegive, they hauehave rents to pay, they hauehave an hard Landlord, (it is becauſe thou art hard to the poore, Mat. 7. 2.) they hauehave a purchaſe to pay for. They hauehave layd all out vponupon houſe, land, cattell, they will hereafter do ſomething. When they die, they will make a bequeſt to the poore. (Qui non eſt hodie, cràs minus aptus erit.) Mony is ſcant, (but grace is more ſcant,) they feare a dearth, (that is the churles deſire) therefore they cannot yet do good.
Secondly, concerning the perſons. They alledge that they ſhould hauehave bene more prouident and painfull in former times, that they are vnworthy of any thing; that they are leud and wicked (like thy ſelfe) and will ſpend it naughtily (as thou getteſt it,) that all is loſt which is put into a riuen diſh (not in a cloſe chest,) they muſt not doe for eueryevery one (that do all for themſelues,) and ſo out of their ſelfeloue, diſtruſt and infidelity, they pretend a thouſand excuſes and delayes, they find innumerable obſtacles to hinder them that they ſhall neuer do any good thing at all.
The anſwer hereto, is illuſtrated by a ſimilitude of the ſower and the reaper. He that obſerueth the winde, ſhall not ſow. He that ſtands vponupon winde and weather, calme and ſunſhine, ſhall neuer ſow his ſeed in the ſpring. Now it is rainy, now a driſling fog and claggie, now ſnow-like, now froſty and dry, now windy and ſtormy, &c. no weather pleaſeth, he will tarry for a more conuenient ſeaſon, and that comes to be out of ſeaſon, and ſometimes, when earing time is paſt. It is colde, threfore the ſlouch will not plow, Prou. 20. 4. It raineth, the land will be too heauie; it driſ…eth, that will rot the furniture: the windes are aloft, that will blow his ſeed on heapes; it is ouermoiſt, that will cauſe weeds; it is ouerdrie and froſt-like, the ſeed will not come vp; it is a faire day and a conuenient ſeaſon, but there is a Lion in the way. So the wicked rich cannot ſow the ſeed of good workes, for want of a conuenient time and perſon. Either the weather or land is not in tune, becauſe himſelfe is out of tune. But the ſtrong man attaineth to riches, the good husbandman ouerpowreth the weather, and the ſtars: ſo a good heart of gracious diſpoſition can do good at all times, and to all perſons, hee is armed againſt all weathers.
And he that regardeth the clouds, ſhall not reape. Hee that will tarry for a conuenient ſeaſon of his owne deuiſing, ſhall reape his owne deuice, euen nothing. He that will not ſow till he ſee and be ſure of faire weather, ſhall haply neuer mow, but let his corne, rot on the ground, or be all eaten with beaſts and birds. We muſt take the time as it is, and reape the fruites as they are. As we ſerue others, ſo are we ſerued againe. Some man will do good when he is old, ſome when he dieth, ſome after death by his laſt will; ſome feare pouertie and want hereafter; ſome hauehave now no leiſure; ſome alledge the vnworthineſſe and vnthankfulneſſe of the poore: but none of theſe can finde a time when, nor a perſon to whom to do good, till death ſummon them to iudgement, and then come they with their talent tied vp in a napkin. Their reward ſhall be according to their workes.
Verſe 5. As thou knoweſt not what is the way of the ſpirit, nor how the bones do grow in the wombe of her that is with child: euen ſo thou knoweſt not the workes of God who maketh all.
AN anſwer to the ſecond obiection, concerning a mans ſelfe, ariſing from his diffidence in Gods prouidence, and deniall of his power. It is thus: I know not what need I may ſtand hereafter, for I ſee not my latter end, I muſt prouide alſo for my wife and children; the more that I lay vp the more ſhall they finde, this I am ſure of; and the more that I giuegive, the leſſe I hauehave, that I am as ſure of I will not depend on chaunces, fortunes, and vaine hope, I will not make my ſelfe richer by other mens goodes, and hee that waiteth for olde mens ſhooes, may happily goe bare foote in the meane time; and a bird in the hand is far better then two in the wood: (but if ſhe die, and be turned into rottenneſſe in thine hand, or bee poyſon to thee when thou eateſt her, what art thou the better?) how, or which way ſhall God doe this or that for me, or mine? what will he doe for me? when will he doe it? While the graſſe groweth, the horſe dyeth in the meane time; I will firſt relie on mine owne prouidence, and on Gods afterward. I will doe for my ſelfe, (yea by ſtealing and lying amongeſt hands;) ſuch like were the diſtruſtfull and blaſphemous ſpeeches of the Iſraelites in the wilderneſſe, which are ſet forth as enſamples for our admonition. They alſo limited Gods power and prouidence. How ſhall we do for bread and water in this barren and thirſty deſert? Can God prepare a Table in the wilderneſſe? Wee are wearie of this Manna, can hee giuegive vsus fleſh? would to God wee were in Aegypt agayne: (or in the bottome of the redde Sea with Pharaohs armie, if God ſhould deale with you according to your deſerts, but that hee reſpecteth his promiſe to Abraham, and glory of his name amongſt the heathen.)
The anſwer is illuſtrated by a ſimilitude. As thou knoweſt not what is the way of the Spirit. Leane not to thine owne wiſedome, nor limite the power of God. Hee hath commaunded, thou muſt obey without reaſons. He hath promiſed, thou muſt beleeue without interrogatories; thou muſt not binde him to times and meanes. His ſecreſie is his glorie, none is of his counſell, neither is any worthy or able, for his wiſedome is infinite▪ his goodneſſe is to all, and his mercy is ouer all his workes, and on them that feare him throughout all generations. As thou knoweſt not the way of the winde, when it ſhall come, whence it commeth, or whither, or how it goeth: and as thou knoweſt not how the bones doe grow in the wombe, ſo neyther canſt thou know the workes of God, who maketh all by the word of his power, and gouernes all by the word of his prouidence; he onelyonly is all in all, ſhewing mercy and iuſtice on all. Feare and obey therefore, truſt not thine owne counterfeit imaginations, make not a world nor an eſtate to thy ſelfe after thine owne will, for all that ſhall be but as the cracking of thornes vnderunder a pot. Thy flame ſhall ſeeme great, thy noiſe loud, but both ſhall ſodainly vaniſh into light aſhes: without Gods bleſſing thy riches ſhall neuer doe thee good, thy prouiſion ſhall come to naught, none of thine for whome thou art ſo carefull ſhall be the better for it. For a curſe is vponupon it. God bleſſeth his owne gifts, not thy gatherings, his owne ordinance, not thy deuice. The Manna gathered on the weeke day by Gods appoyntment, proſpered, but that which was gathered on the Sabaoths morning by the couetous, fearefull, and diſtruſtfull, was putrified and full of wormes; and they that were not content with Gods allowance, but would hauehave fleſh, had their deſire; but their deſire was wicked, therefore their fleſh brought a plague with it. Neither did the Manna nor the fleſh of their owne gathering and deſiring doe them good. For there was the man, but the meate was taken away; here was the meate, but the man was taken away. So it is now. Therefore, be thou contented, hope in him, bee doing good, and thou ſhalt hauehave good, and thy good ſhall be good to thee, and continue with thee. Be ſure of this, that of doing good there can come none euill, neyther can wickedneſſe proſper. If thou haſt goods in thine owne hands, and canſt looke vponupon them, thou art joyfull; and if they be in the hand of God, not yet giuen thee, diſtruſt not. That which is in Gods hands, is (by faith) ſurer to thee then that which is in thine owne hands, if thou doeſt but looke vponupon thy ſinnefull and polluted hands aſwell as vponupon thy goods in them. Thy ſinnes ſhall take theſe from thee, and thy faith ſhall bring the other to thee. Note this worke of God in the world. There is many a rich heyre that can neuer be at eaſe till all his patrimony be ſpent. Againe, there is that cannot thriue till his foule inheritance be cleane waſhed away, or his hands cleanſed of that filth, and then afterwards he proſpereth and attaineth to riches. For the man that ſets his heart to gather for his children, withdraweth himſelfe commonly from relieuing the poore, and ſo bringeth a curſe on his houſe and lands, the executioner whereof is the heyre for whom he laboured. Hee that hath grace to beleene, to truſt in God, to doe good, whether hee hath much or little, is heyre to all things, and ſhall want nothing that is for his good: and God knoweth what is for our good better then we; he is our father, the Ancient of daies, moſt wiſe, wee are but children, &c. Therefore feare not, God ſhall bring it to paſſe, caſt thy care on him, onelyonly be doing good. The good Counſellor ſhall want no Clients; the good Phyſition no patients; the good Tradeſman no cuſtome; the man that feareth God no friends and helpers. For the hearts of all men are in Gods hands, and his workes aboue reaſon, and beyond expectation are infinite; to conclude, limite not God, but conſidder how the Lord brought Ionas to Nineue; and by what meanes he aduanced Ioſeph, and prouided for Iacob with his ſonnes in the great and long famine of Canaan.
Verſe 6. In the morning ſowe thy ſeede, and in the euening with-hold not thine hand: for thou knowest not whether ſhall proſper, eyther this or that, or whether they both both ſhall be alike good.
A Concluſion of the exhortation, verſes 2. 3. 4. 5. with the anſwers to the obiections, verſes 4. 5. figured by an Allegorie. Therefore, in the morning ſowe thy ſeede, and in the euening, &c. Lay out thy goods bountifully, and that with a good and free heart in the morning, and let the day care for it ſelfe. Doe good all the day vntill the euening, and then alſo▪ and thus doe from day to day. Then ſhalt thou reſt in peace, and ſleepe in ſafetie, when thou haſt repoſed thy ſelfe on God. Doe good in thy young age, and mortifie the luſts of youth, and cares of middle age, and continue in well doing till olde age, and be then weary of life, but not of well doing; neither weary of life to do well. And in thy laſt end, finiſh thy good life well, and doe ſome good worke after thou haſt taken thy leaue of the world, and turned thy backe, as the laſt word after a farewell for a memoriall and good enſample to the liuing. While a mans name is in memorie, and his works in fight, he is not dead, but liuing.
For thou knoweſt not whether ſhall proſper, either this, or that, &c. A confirmation drawn from the vncertainty of the ſucceſſe of morning & euening ſowing, whether ſhall bring a better harueſt, or both alike, thou canſt not tell. Therefore do good, worke at all times, from morning till night; from youth till olde age, and as at all times, ſo to all men, good and bad, knowne and vnknowne. For neither doeſt thou know which ſhall be moſt fruitfull, nor which God will moſt reward. A word in due time is like Apples of golde with pictures of ſiluer; and ſo is a good deede, which can neuer be out of due time. A gift of ſmall valew oft times doth great good to a man, and procureth great good to thy ſelfe, for God will heare the prayer of the poore for thy ſake, and reward thee, when thou haſt forgotten and knoweſt wherefore it is. Euen as God doth puniſh age for the ſinnes of youth, elſe would not Dauid hauehave prayed, Pſal. 25. 7. Remember not the ſinnes of my youth: ſo doth he reward the good workes of youth in olde age. For hee that giueth in youth, laith vp for age: becauſe, whatſoeuer he ſeemeth to caſt on the waters to his preſent hinderance, ſhalbe paid him agayne with aduantage. What then? wilt thou giuegive becauſe of aduantage? That is vſurie, which God hateth. GiueGive freely, of a faithfull and obedient heart, looking for nothing againe at all. But thou wilt ſay, many receiue no ſuch reward. I anſwer, God knoweth the heart of the giuer, and thou muſt remember the reſurrection of the Iuſt, as well as preſent things. God hath a better thing in ſtore for thee, let not the trifles of this nonage diſcourage thee. This is a ſure ground, well doing ſhalbe rewarded. If thou ſeeſt not ſuch a reward heere, thou art more bleſſed becauſe more aſſured of the reward hereafter. For the wicked alſo receiue temporall rewards of externall, and hertleſſe good workes. Doe good therefore continually, and to all; ſaue not thy meate, and loſe thy life as Nabal did. Shall I giuegive my meate, drinke, money I know not to whom? So the foole reaſoned. But Abraham and Lot, by ſhewing kindneſſe to eueryevery one, entertayned Angels vnawares. If they had beene as wiſe as Nabal thought himſelfe, they might hauehave periſhed in the fiery deluge of Sodom, as Nabal ſhould hauehave periſhed by the ſword. But bountifull Abigail could not periſh, no more then Lot; for the Lord deliuereth the mercifull and libetall in time of trouble, and plenteouſly rewardeth the proude doer.
Verſe 7. Truely the light is ſweete, and a pleaſant thing it is for the eyes to behold the Sunne.
THE ſecond part of the chapter, or anaſcoue, maintaining the former precepts by a confutation or deſtruction of the corrupt and luſtfull imaginations of mans worldly heart. It is figured by a double Prolepſis; the former whereof is generall. The obiection is figured by a Proſopopeia, which is figured againe by an Allegorie in this verſe. The anſwer is giuen in the next; Truely the light is ſweete, &c. By Light is meant worldly proſperitie, Eſay 58. 8. Then ſhall thy light breake foorth as the morning. By the Sunne is meant an happy outward eſtate, excelling all other, ſplendide and pompous, whereof the worldly heart is enamoured, as the onelyonly felicitie, Iob 31. 26. If I beheld the Sunne when it ſhined, or the Moone walking in her brightneſle. That is, if mine heart was enamoured on my flouriſhing eſtate, if I bleſſed my ſelfe for my wealth, power, and honour. To proceed, wheras Solomon hath before recalled men from coueting earthly things, and ſelfe-louelove to charitie, and good workes, that he might more firmely ſettle this grace in their hearts; hee now rooteth vp the weedes of fleſhly pleaſures, and worldly delights, by bringing in the careall man objecting or replying againſt him for himſelfe, or rather, vponupon his good admonitions to retract him cloſely, clinging to his dirty god Mammon, as Crabbes cleaue to the rocke, and one to an other when they are pulled away.
Ah! but for all that, a goodly inheritance is a ſweeto thing: it is a pleaſant thing to be well ſeated in a fertile ſoile, in an wholeſome aire, neare to the riuer, not farre from the citie or market, to be free from all troubles and cares that pouertie bringeth. What an heauenly life it is when a man need do nothing, but walke about his grounds for his pleaſure, ouerſee his workmen, looke on his cattell, &c. (as the couetous rich man did, Luk 12.) when hee is prouided of the beſt houſholdſtuffe and lodgings, and withall able to make his friend welcome, to entertaine a gentleman, to keepe gentlemen companie, to keepe a couple of men and a good gelding, to ride with credit, and to change the faſhion with the better ſort, and to hauehave mony alwayes in his purſe, to be able to pleaſure a friend or a gentleman at his requeſt in his need, to be able to maintaine his wife in the gentlewomans faſhion, and to bring vp his children in learning for greater preferment. Ah, this is a louely and deſireable eſtate aboue all things, ſay what they will. I will go labour, and ſpare all that I can, and caſt about eueryevery way, that I may hauehave as ſuch a one hath, and liue as he doth, or might do if he were wiſe. Ah, what good could I doe, if I had as he hath, or had bene ſo well left? He dwelleth in a ſweete ſeate, what goodly and ſweete grounds hath he adioyning to his houſe? what ſweete fields of wheate? what goodly paſtures? what a goodly roote of wood? what pleaſant groues? ſome ſay, it will be ſolde ere long. He proſpereth not, he is indebted; who but a foole and a beaſt would make away ſuch a goodly thing? Ah, would to God I had money to buy it, I would neuer part from it; well, I will hauehave mony if I liue, I will make all cracke elſe. I ſhall liue in pleaſure and comfort hereafter when I am old, and my ſonne ſhall be a fine yong gentleman, of good account among gentlemens ſonnes, well accepted of the beſt ſort, and ſhall eaſily attaine to greater dignitie, as I meane to bring him vp, and place him in mariage. [What a zealous man is this! how his bowels yerne with pitie on the poore, and poore Miniſter! how he firſt of all ſeeketh the kingdome of God and his righteouſneſſe!] He meaneth to be firſt, a couetous beaſt, to rake mony together by all meanes, quo iure, quaque iniuria, from Church and poore, and to leaue his ſubſtance to his heire; but when the diuels fetch him away, and his heire roguiſhly waſteth all, and is at laſt hanged, then ſhall his folly and madneſſe appeare. In the meane time nothing plagueth him, but preciſe Preachers, they are his tomentors.
Verſe 8. But if a man liue many yeares, and reioyce in them all: yet let him remember the dayes of darkneſſe, for they ſhall be many. All that commeth is vanitie.
AN anſwer to the reply, proponnded by way of admonition. The argument is drawne from the contrary adiunct. Youth and proſperitie are ſubiect to age and death, which beginneth in age, and formeth him from the graue. Whereupon he inferreth the common concluſion, to take away this and all other replies, All that commeth is vanitie. But if a man liue many yeares, &c. Put the caſe (Dato, non conceſſo) that a man enioyed that conceited happineſſe, confiſting in a free worldly proſperitie, that earthly men ſo dreame of, and aime at in all their courſes. Say that he liue long, which is a thing deſired of all men, chiefly the rich, and that he reioyce as freely as it is poſſible for a man to do in this confuſed and diſordered world; yet let him remember that which he cannot alway forget, nor altogether forget in his freeſt iollitie, namely that he is mortall, that his flower fadeth, his leafe withereth, his verdure vaniſheth teſtie and tedious old age haſteneth, light ſhall be turned into darkneſſe, pleaſure into paine, delights into weariſomneſſe, and the darke dayes of olde age and death exceed in number the lightſome dayes of life; I ſay, the darke dayes of old age and death, becauſe old age is the infancie or childhood of death, as the ſun ſetting to vsus is the ſun riſing to the Antipodes? For theſe pleaſant ſunſhine dayes, wherewith thou art ſo rauiſhed, are but a worme gleame, and momentanie glance; but contrarily, the dayes wherein the body muſt lie in the darke graue, are many. Theſe laſt words are a meioſis or liptote, which are a kinde of hyperbole, to wit, of defect. Many, is put for innumerable, endleſſe, eternall. It may alſo be a ſynecdoche of the ſpeciall. Let a man remember all this, and it will abate his luſtfull courage, it will take downe the pride of his fleſh, it will mitigate the eagerneſſe of his deſires, and the luſhiouſneſſe, lothſomneſſe of his worldly zeale, and make him more out of louelove with his tender darling, his body, it will gather home his wilde diſperſed fancies, and his rouing thoughts into their hold, and hang them on their right hinge, and bring backe the prodigall vagabond home, laſtly it will recouer his wits, and reſtore him to his right mind. Therefore be ſatisfied with this, be admoniſhed hereby to contentation in things preſent, ſtriue not for an imaginary happineſſe, but exerciſe thy ſelfe in workes of charitie, rather doe good, which bringeth the true good, then ſeeke for it in goods which cannot affoord it. For all that commeth to man in this life as concerning the outward, man, is vanitie, ſeeing that old age commeth, and death followeth after, and that is eternall. To conclude, eate, drinke, reioyce in the workes of thine hands, but remember thine end, exerciſe thy ſelfe to good works, that as thou liueſt ioyfully with Gods gifts, ſo thou mayeſt die happily, and enter into euerlaſting ioy. That light is ſweete, that Sunne pleaſant. For we eate to liue, and liue to do good; we liue ioyfully to put away tediouſneſſe, that we may ſerue God more cheerfully.
Verſe 9. Reioyce O yong man in thy youth, and let thy heart cheere thee in the dayes of thy youth▪ and walke in the wayes of thine heart, and in the ſight of thine eyes: but know thou that for all theſe things God will bring thee to iudgement.
THis verſe is an anſwer to the ſecond obiection, or reply, which is more particular, to wit, concerning the yong man, for whom there is ſome colour of reaſon pretended by the wicked ciuill. The reply is directed againſt the former anſwer, but it is not here expreſſed, but vnderſtood by the context of the words. I grant indeed, that when a man is full growne, and growne full, elder and richer, hee ſhould be helpfull to the poore, and letting all youthfull tricks paſſe, hauehave a care of his family, and follow his huſbandrie, that the poore may be relieued, and his children well prouided for. But youth will be youth, youth muſt not be abridged of libertie, yong men muſt be borne withall, if they be not too leud. But indeed if they beginne to fall to whoredome, and vnthriftineſſe eſpecially, they muſt be bridled, elſe ſhall they loſe their good name, and ſpend that which their friends hauehave left them, which is worſt of all. Againe, when a man growes into age, he muſt beginne to thinke of his end (it is time I thinke) and come to Church duly to ſerue God (after that the diuell is firſt ſerued) and at his laſt end hauehave a chiefe care to ſet all right and ſtraight. For when things are rawly left, I ſee oft times that variance growes among his children…, and much heart-burne, and vaine expence, the Lawyer getteth all in the end, and they all become beggars. That is the very fruite of thy wiſedom and workes, it is Gods iuſt iudgement vponupon the worldly wiſe, which ſeeke not Gods kingdome, deſire not his grace, nor teach their children the feare of the Lord, but aime all at worldly wealth and credit, euen that imaginary happineſſe which Solomon here confuteth.
The anſwer to this obiection, is directed to the vaine imaginations of the yong man. Firſt it is propounded, and figure by an ironicall conceſſion, and after rendered in plaine words, by way of correction and threatning. Secondly, it is amplified by a milder, but graue exhortation.
Reioyce, O yong man, &c. Concerning the imaginations of the yong mans heart, which Solomon here meeteth with, they are three.
1. Some yong men imagine the time of this life to be but a market of buying and ſelling, to heape vp treaſure, and to ſet themſelues into a couetous courſe, and ſo fall into innumerable ſinnes of that kind.
2. Some imagine it to be but a play. Theſe enter into an Epicuriſh courſe of life, and innumerable ſins of that kind. Yet of theſe contrary liues, there are ſundrie degrees and faſhions, and the latter ſort are moſt incident to youth, the other to age.
3. Some hold a meane, Ne quid nimis, they participate of both theſe extremes, and thoſe are the moderate, wiſe, ciuill, and orderly wicked. The other two are madneſſe, and this is folly. For in man there is no true wiſedome, nor true goodneſſe. As one holds on couetouſueſſe, the other on voluptuouſneſſe, ſo the third on pride and worldly pomp, wherein ſoeuer it ſtandeth. He is meanely couetous which he calleth parſimonie, and meanly prodigall which he termeth liberalitie; but extremely vainglorious and proud, and as reprobate to eueryevery truly good worke as the other. This we hauehave from our mother Eue, a deſire to be as gods. Parſimony, and liberalitie, and all other vertues are ſplendide ſinnes (as Auſtine ſayth) attending on vainglorie.
To all theſe Solomon ſh…peth this anſwer by way of mockage and deriſion, ſeeming to yeeld vntounto their reaſons and excuſes, becauſe yong men, whether yong in yeares, or yong in diſcretion, are proud, wilfull, ſelfe conceited, impatient of admonition and reproofe, but in the end he leaueth a ſting in their conſciences at his farewell, to be a ſowre ſawce to their dainties, to ſtay their appetites from ſurfetting. Thou art wiſe, yong man, and valiant hearted, thou needeſt no counſeller, it is a diſcredite to be taught, conſult with thy ſelfe, and be like thy ſelfe, liue in pleaſure, and▪ follow after delights, cheere thy body in the vſe of thoſe things that thy heart luſteth after, enioy the fancies and pleaſures of thine eyes, thou art yet yong enough, thou haſt a long time to liue, now be merry and Ionill (louis filius) thou haſt nothing to care for, put vp no wrongs, auenge thy quarrell, braue it with the proudeſt, maintaine thy credite, trie thy valour, follow the faſhion, court it brauely, a word and a blow, ſtand to it ſtoutly, make them ſtoope to thee, put vp no abuſe, ſpend thy bloud before thou put vp diſgrace, neuer yeeld, for fleſh and bloud cannot endure it, ſpend frankly among thy companions, part with thy mony freely, ſit not out for a little, ſhew thy ſelfe right bred, take thy liquor with thee, &c. Let baſe fellowes go, auoide preciſe companie for ſtaining thy reputation among the generous, it is neither for thy profite nor preferment to regard Sermons, Miniſters are but maiſters, they are no gentlemen (yet is thy tongue too bad a clout to wipe their ſhooes whom thou moſt deſpiſeſt.) Well ſirra, feed on your fancies, and reioyce with your fleſhly and lecherous companions, and corrupt ye one another with your wicked blaſphemies, put away all remorſe of conſcience, and the day of euill, and make a league with death and hell; but know this for certaine, that God will bring you to iudgement, you muſt be ſummoned to appeare before his tribunall ſeate, neither your wit, nor your valour, nor your bloud ſhall be regarded there. You muſt giuegive vp a iuſt account of all your words and deeds, as well of your youth, as of your age, and as well of thoſe things that you hauehave forgotten, as thoſe▪ groſſe ſinnes that ye remember, neither do ye know how ſoone. It is but your folly to put the day of death farre from you, death commeth often like a lightning or thunderbolt, it blaſteth the greene corne, and conſumeth the new and ſtrong building. As for thoſe that you ſo ſcorne, and baſely eſteeme as but prieſts, preciſe perſons, clownes, what if you ſee them your Iudges appearing in glorie, and your ſelues as baſe miſcreants and theeues holding vp your hands at the barre among your other fellow diuels?
Wil you needs be wealthy? remember the rich foole, Luk. 12. Will you needs liue in pleaſure on earth, with contempt of all that feare God? remember the Sodomites. Will you be glorious and pompous ſpectacles? remember Diues. Do you approue of any thing except Religion and the feare of God? Heare what your brethren and companions ſay, that are gone to yours and their home before you: heare what they ſaid when they were aliue as you are now, Wild. 2. throughout. And againe, heare what they ſay now being dead, as you ſhall be, Chap. 5. 4. 5. 6. &c. And you proud, oppreſſing, pompous mockers, what aduantage is your wit, your wealth, your pride, and pompe to you, when your riches are vaniſhed? when your idols your bodies are rotten? when your children are begging, and come to fearfull ends? and when your ſoules are in hell? Remember this thou yong man, to moderate thy fleſhly ioy, pleaſures, delights, to pacifie thy wrath, to mollifie thy rigor, to teach thee wiſedome and humilitie, and aboue all things to ſeeke the kingdome of God.
Verſe 10. Therefore remoue ſorrow from thine heart, and put away euill from thy fleſh: for childhood and youth are vanitie.
A Concluſion with an exhortation, which is twofold. The firſt is deſtructiue or negatiue, teaching mortification, in this verſe. The other is aſtructiue or affirmatiue, teaching viuification, Chap. 12. by which meanes the heauie iudgements of God are auoided, and true happineſſe is attained. Therefore put ſorrow from thy heart, and put away euill from thy fleſh, to wit, inordinate affections and luſts. Put away moodineſſe, anger, impatience, carnall louelove, worldly zeale, hatred, enuie, griefe, ſorrow, &c. And put away all inordinate and inſatiable deſires, and luſting after worldly things, riches, honours, pleaſures, vainglorie, pompe, gluttonie, voluptuous liuing, pride, venerie, epicuriſme, euen all diſordered affections and luſts. For childhood and youth are vanitie. A reaſon to enforce the exhortation. As childhood ſoone vaniſheth away, ſo doth youth or middle age; as morning is ſoone ſpent, ſo is the mid day, and old age haſteneth, as the Sunne to his going downe. The pleaſure of youth is vaine and momentanie, it is like the fading flower in the Spring, whoſe verdure and beautie ſoone vaniſheth, the blaſt of the Eaſt winde, and the ſcorching beames of the Weſterne Sunne cauſe it to wither in a moment. As the time of youth is fleeting and tranſitorie, ſo is the ſtate thereof ſinfull and dangerous. Sinfull becauſe the plaſme or veſſell of the ſoule is now ſtrongeſt in her temptatious; dangerous, becauſe the diuell and the world are now moſt buſie to imprint folly in the hearr of the yong man. He is now in winning or loſing. The way of a yong man is like a ſerpent vponupon a ſtone, a bird in the aire, a ſhip on the ſea; which way theſe will turne, no man certainly knoweth.