Commentary on Ecclesiastes, Chapter 12
CHAPTER XII.
Verſe 1. Remember now thy Creator in the dayes of thy youth, while the euill dayes come not, nor the yeares draw nigh, when thou ſhalt ſay, I hauehave no pleaſure in them.
As the ſecond degree of felicitie conſiſted in the works of charitie: ſo the third and laſt in the practiſe of pietie.THis Chapter hath two parts; an exhortation, and a concluſion. The exhortation is contained in the firſt ſeuen verſes. It is the aſtructiue or affirmatiue part of the concluſion. Chap. 11. 10. exhorting to Chriſtian or godly life, ſpecially duties of pietie, conſiſting in faith and obedience; as in the former Chapter he exhorted to duties of charitie.
Remember. This word is oppoſed to forgetfulneſſe, the common corruption and vanitie of youth. For youth being violently carried with headſtrong paſſions and vnbridled luſts, is moſt apt to forget God, to deſpiſe inſtruction and hate correction. Remembrance is hiſtoricall, or practicke and effectuall. The former is the bare vnderſtanding and bearing in mind of a thing paſt, as not pertaining to vsus, but the wiſe man maketh vſe of eueryevery thing. The latter is the vnderſtanding remembrance of that which pertaineth to vsus to do, or a dutie to be performed. It is particular or generall. Particular, is of eueryevery mans dutie in that calling wherein God hath placed him. Generall, is of Chriſtian duties to be performed of all. Particular callings and duties, are ſanctified by the generall, and comprehended vnderunder it. Therefore this remembrance is holy and generall; holy, becauſe it is a remembrance of God, and his glorie; generall, becauſe it extendeth to the whole man, inward and outward. Therefore he ſaith, Remember thy Creator that made thee in his image, and all things for thee. Remembrance therefore is to direct all faith, hope, louelove, feare, obedience, eueryevery action of life, and cogitation of the mind to God onelyonly, euen to his praiſe and glorie. Contrarily to forget, is to be vnthankefull and diſobedient, Deuteron. 8. 11. Beware that thou forget not the Lord thy God, not keeping his commandements, and his lawes, and his ordinances, &c. 14. Then thine heart be lifted vp, and thou forget the Lord thy God, &c▪ Therefore this word Remember, implieth continuall obedience in eueryevery thing, or perpetuall thankefulneſſe.
Thy Creatour. This is not an ampl fication, but an argument of confirmation. Remember God, f…r hee hath made thee an… that in his owne image, therefore art thou bound to him in pe petuall duety and ſeruice.
Now. Hee ſpeak in of the time preſent, as the Apoſtle doth, Hebr. 3. 13. Exhort one another daily while it is called to day A d what is this but to remember God, while we hauehave our being, as Dauid ſayth? Let eueryevery thing that hath breath praiſe the Lord; euen whiles it hath breath. Then muſt we needs remember him from the comming in, ti…l the going forth of the breath. And, ſo often as we drawe our breath, l…t vsus remember that wee drawe life, and all things for life, from him. And as we ſend forth our breath, ſo muſt we returne all in thankefull obedience to him. We draw the allnouriſhing ayre into our bodies, and ſend it out of our bodies; euen ſo what we hauehave receiued from God, let vsus returne it againe to God with aduantage. This is the practike or effectuall remembrance here ſpoken of.
In the dayes of thy youth. Hee ſayth not, whiles thou arte young, or in time of youth, but maketh mention of dayes, to intimate, that eueryevery particular day of this life, is to bee conſecrated to the Lord, that is, not the bare time, as ſome giuegive the Sabaoth to God, but all our thoughts, words, and workes in the day, and not ſome, but all. For wee are not our owne, but the Lords, as Saint Paul ſayth to Seruants; Serue the Lord, not men. And to ſpeake as the thing is, the whole time of life is a Sabbath. The Sabbath was ordained for the reliefe and helpe of our infirmitie, and alſo to ſhew forth our conſociation and fellowſhippe with our fellowmembers, and fellow-ſeruants in the Church triumphant, as farre foorth as the neceſſities of our bodies heere below will permit. For eternall life is heere begunne. Therefore wee owe nothing to the fleſh, not one minute of time, nor one thought of the heart. We are the Spouſe of Chriſt, as Paul ſayth, he preſented the Corinthians a pure Virgine to Chriſt. Wee muſt be chaſte, as the Angells are beautified with all chaſtitie. Concerning olde age there is no doubt made. For eueryevery one thinketh that a man muſt then beginne to draw neare vntounto God, but they imagine yong age to be a time of libertie. But heerein theſe indifferent minded men are like the ſacrilegious Iewes, Malach. 1. 13. 14. They offer, the torne, the lame, the ſicke, the corrupt, the leane, as Caine did. Therefore are they accurſed, verſe 8. Goe offer it to thy Prince, will hee be content, and accept thy perſon? It is the offering of an olde Dogge. Men commonly offer health, ſtrength, beauty: Youth to their luſts, to the world, and to Satan; but ſickeneſſe, weakeneſſe, deform tie, olde age to God. When they can ſerue the world no longer, then come they to God, the adulterer, and the olde whoore The world is an harlot, when her louer is quite ſpent, ſhe caſteth him off, then commeth he to God with his olde carkaſſe. Thoſe things that the world contemneth, or little regardeth, muſt God hauehave; but howſoeuer, the world muſt hauehave the firſt offer. Pouertie and baſeneſſe we can be content to giuegive to God, but riches and honour to our ſelues, and the diuell. For he ſaith indeede, All is mine. Luke 4. 6. God must be ſerued of Lazarus: Diues is too great, too good; therefore hee muſt not abaſe himſelfe to ſtoupe ſo lowe, but rather honourably deuote himſelfe to his belly, and to the Diuell the lord of the belly. The virginitie of the tender beautifull woman, is too good to be conſecrated to the Lord, to liue chaſtly, ſo the lewd lourdaine thinketh. So Nabal thought any morſell of his meate, or bottle of his drinke, too good for Dauid, but nothing was enough, nor good enough for himſelfe. So the Churle can ſpare nothing to the poore Miniſter, nor giuegive one houre of the weeke to God. But the olde whoore, the olde thiefe, the olde adulterer, the olde Nabal, &c. that are ſodden, and rotten in their luſts, can be well content to giuegive their carkaſſes vntounto God. And when they hauehave at their laſt end diſpoſed their goods to their children, and their rich friends and kinsfolkes, they will happly ſend for the Miniſter to inſtruct them, and to pray for them, but they will not yet remember the afflictions of Ioſeph. And wherefore to pray? that God would now accept that carrion-idoll, and receiue it into the kingdome of glorie, and company of the Angells of Light. Theſe wicked beaſts thinke that they owe no more ſeruice to God all their life but this. But dogges, whoores, whooremongers, gluttons, liars and couetous perſons ſhall be without, and caſt downe into the fierie Lake among their fellow diuels, for whom is reſerued the blackeneſſe of darkeneſſe for euer, Reu. 22. 18. Solomon teacheth here a contrary leſſon. And ſo doth Dauid, Pſal. 119. 9. Wherewithall ſhall a young man redreſſe his way? Euen by taking heede thereto according to thy word. Heere is both rudeneſſe, ignorance, and ethnicall ciuilitie excluded. A young man muſt redreſſe his foule wayes, and purge out his menſtruous or naturall filth by the word of God, that both mortifieth, and quickeneth, killeth, and maketh aliue. The young man muſt be offered in ſacrifice with Iſaac, and grow in grace as he growes in yeares. Yong children were to be taught the meaning of the Paſſeouer; and ſo is the word to be preached to children, the grounds of Religion are to be ſettled in them.
But let vsus examine and inſiſt vponupon the words of Dauid alittle, or whoſoeuer was the Authour. Wherein, heb. bammeh, that is, In what thing principally, or in what thing alone. The words doe imply an excellencie or ſingularitie. Young man. heb. nagnar, that is, rude, precipitant, inconſiderate, paſſionate; it properly ſignifieth a confuſion or mixture of things caſt out of the lappe, without regarde of order. Redreſſe his way. heb. iezakkeh, in the con ugation piel, that is, wholly, and all together, and alſo alway and continually. For the firſt, there are no excuſes, delayes or alleadgements for young men, they are t…e… to ſobrietie as well as olde, though eueryevery mans infirmitie be to be borne withall. Young men are raſh and heedleſſe; olde men are peeuiſh, and rigorous, &c. Saint Paul ſayth, Tit. 2. 6. Exhort young men that they be ſober minded; graec. ſophronein: id eſt, temperantes eſſe. Now temperancie is a vertue ouerruling all luſts, and inordinate appetites, ſubdewing them to the Lawe of God, or godly reaſon. The partes thereof are ſhamefaſtneſſe, honeſty, abſtinence, ſobrietie, chaſtitie, continence, humilitie, modeſtie, ſeueritie, parſimonie, innocencie.
The Apoſtles will is, that the faith of young men and women be exerciſed in theſe vertues. Againe, verſe 10. Seruants muſt adorne the doctrine of God in all things; and they are moſt commonly young, and eſpecially arrogate rudeneſſe, and libertie, as it were by their owne right. Moreouer, Epheſ. 6. 4. Children muſt be brought vp in inſtruction, and information in the Lord. graec. en paid…ia, cai noutheſia. Inſtruction ſtands in incouragement to vertue, and in correction, and reproofe. Concerning the former he ſaith, Prouoke not your children to anger, to grow into ſtubborne reſolutions, but cheerefully to obey you with louelove and delight. Concerning the ſecond, Prou. 22. 15. Fooliſhneſſe is bound in the heart of a childe, but the rodde of correction fetcheth it out. Information ſtandeth in doctrine or catechizing, and in precepts of good manners.
For the ſecond ſignification, he muſt redreſſe his way alwayes and continually, euen in childhood. Firſt, becauſe, as in the time of the Law the firſt-fruits were offered to the Lord, Deuter. 26▪ 2 and eueryevery male firſt borne was giuen to God: So men muſt conſecrate their children vntounto the Lord; and young men muſt offer themſelues to the Lord. To which offering Saint Paul alludeth, Rom. 12. 1▪ ſpecially the young man, 1. Corinth. 7. 34. In the Law, God commanded young men to be taught the meaning of the Paſſeouer; and to rehearſe his Lawes to their children; according to which precepts Timothie was brought vp, and Obadiah 1. Kings 18. 12. Abrahams and Cornelius families, and 2. Iohn 4. I reioyced greatly that I found thy children walking (not in ethnicall ciuilitie) in the truth. This condemnes all vncleane beaſts. Againe, yong men hauehave promiſed in baptiſme, and ſet their ſeale, that they will forſake the world, the fleſh and the diuell. For baptiſme is the reſtipulation or repromiſſion of a good conſcience. It is the badge of our pro, ſeſſion, which is to conſecrate our ſelues wholly to Chriſt, into whoſe name we are baptized. Now we are conſecrated to God, when we die to ſinne, ſlaine with the ſacrifice, crucified with Chriſt, yea riſen out of the graue of ſinne, and glorified or ſanctified with him, Gal▪ 2. 20. Yong men are to remember their promiſe or vow in baptiſme, and not like careleſſe dingthrifts to throw the debt on their ſureties, as Eſau that preferred a meſſe of pottage before his birthright.
While the euill dayes come not▪ &c. An argument of confirmation, drawne from the inſtable ſtate of yong age, which paſſeth away as a ſhadow in the diall, and as the day and ſummer paſſeth away, and the winter and night draweth on. Moreouer, the force of the argument lieth i… the conſideration of olde age, as a meanes to cauſe the yo…g to remember the duties of charitie and pietie in the ſtre gth of his yeares, while he hath time, while the day ſerueth, and ſummer laſteth. The day is for labour, as Dauid ſaith, Man goeth forth vntounto his worke vntill the euening, the night is for reſt. Our Sauiour Chriſt ſaith, Ioh. 12. 35▪ Walke while ye hauehave the light, leſt darkneſſe come vponupon you. Worke out your ſaluation with feare and trembling, ſaith the Apoſtle. Now the day is for worke, and as well the morning as the euening, and rather. Why ſtand ye idle, ſaith Chriſt, get you into my vineyard. The harueſt is great, the labourers are few. The workes of charitie and pietie are great and many, we are but fraile and we…ke. Let vsus recompence our weakneſſe with willingneſſe, our ſhort time with ſedulitie and diligence. If there be firſt willing mind, God accepteth according to that which a man hath. Let vsus carefully husband our talent while we hauehave time and ſtrength. The Spring produceth all things out of the earth, that were buried in Winter; euen ſo what lyeth buried in childhood, ſheweth forth it ſelfe in youth. Corruption muſt not ſhew it ſelfe forth now, but the practiſe of inſtructions and godly informations formerly taught, euen grace wrought in childhood by theſe good meanes. The Summer ripeneth what the Spring brought forth; let middle age bring to maturitie and perfection that which hath bene taught vsus in our yong age. The old in euill dieth in euill, a thouſand to one.
Now that the conſideration of old age may take the déeper impreſſion in the heart of the yong, he depainteth it out by an allegoricall hypotypoſis, or liuely deſcription, firſt generally in theſe words, and after particularly in the next ſix verſes.
While the euill dayes come not. By euill dayes in generall is meant pouertie, weakneſſe, ſickneſſe, lameneſſe, blindnes, and other afflictions of body and ſtate, whereby a man is diſabled from the actuall performance of ſuch duties as hee is called vntounto. Whatſoeuer abilitie or gift a man hath, that is his talent. And in all affaires and workes of this life, men take the appointed ſea on, and vſe the time with diligence; night letteth, raine letteth, winde and tempeſt letteth, theſe lets men redeeme with diligence, (and ſome with double diligence) and reſerue ſome workes for letting dayes, that eueryevery moment of time may be ſupplied; ſo they will neuer be idle, that meane to be wealthy. So it muſt be with vsus in our Chriſtian calling. We muſt worke with the Oare while we hauehave ſtrength, and after ſit at the ſterne. Let eueryevery man do good while he is able. Let him take grace when it is offered and vſe it whē he is bidden. The Law ſaith, yea the heart and whole drift of the Law is this, LoueLove the Lord thy God with all thy heart, minde, ſoule, ſtrength, ſoule and body, ſuperiour and inferiour powers, euen while thou haſt an heart, which firſt liueth, and laſt dieth, while thou haſt a minde and a memory, while thou haſt ſtrength, while thou haſt health, while thou haſt wealth. Suffer no gift to be vnfruitfull. EueryEvery talent muſt fructifie. Secondly, by euill dayes more ſpecially is meant the diſeaſe of olde age. For olde age is a diſeaſe, it is the conſumption of the whole body, whereby a man is diſabled from doing any thing. It is grieuous and weariſome. The lame is paſt labour, and the ſicke paſt ſtudy. Theſe words, the euill dayes, as I thinke, hauehave relation to the body, and the next to the mind.
Nor the yeares draw nigh, wherein thou ſhalt ſay, I hauehave no pleaſure in them. An amplification figured by a Proſopopeia, whereby hee ſetteth the future age, perſon, words of the yong man before himſelfe. Men draw forth as liuely as they can, the pictures of their yong age, that in old age they may ſee their youth before their eyes, this is but a vanitie; yet may good vſe be made hereof. So contrarily, Solomon draweth out the picture of olde age, that men in time of youth may ſee and looke vponupon, and remember their olde age, and death which followeth, and their account which followeth that. This is an inſtigation to workes of charitie and pietie. Better it is for a yong man to hauehave the picture of death before him, then for an old man to hauehave the picture of youth in his eyes. An old dotard is odious, and an old babbler hatefull.
I hauehave no pleaſure in them. Theſe words hauehave reference to the minde of the olde man, when the body is pained, the minde is grieued. When the bones are full of ach… it is paſt worke, and ſuffereth not the mind to be exerciſed in ſtudy, meditation, counſell, aduice, direction, &c. EueryEvery thing is tedious and irkſome to the wearie, he delighteth in nothing, but in …eſting, ſleepe is ſweete to him, and ſo is death to the aged. The marriner ſpeaketh of the windes, the ſhepheard of his flocke, the plow-man of his grounds and cattell and the old man of his diſeaſes, infirmities, aches. His relations of things paſt are conciſe, independent, confuſe; he cannot manage and vſe his experiments and obſeruations to profit withal: yea his former practiſes are but ſpeculations to himſelfe, much more to another, therefore he hath no liſt to ſpeake, all things are quite altered the world is new, it ſurpaſſeth his skill. And thus it is with eueryevery old man throughout all generations of the world, inſomuch that if they which hauehave bene long dead ſhould riſe againe as but out of an hundred yeares ſleepe, they could not know the world nor the way of it, and might as well cauſe the Sunne to go backward, as to reduce it to the former ſtate; and though it ſhould be the ſame, and continue like it ſelfe, yet ſhould a man be vnlike himſelfe; and ſo ſhould the world one and the ſame in it ſelfe, appeare in new and ſtrange formes to him. As for example; All things are full of vanitie, miſery and griefe to the afflicted, and to him vponupon whom God turneth his backe; whereas contrarily at the ſame time it is a paradiſe of pleaſure to an other. It is now an heauen, but if God inſtantly forſake a man vtterly, it is an hell. And as Diues deſired to be out of hell, ſo would he deſire to be out of the world; whatſoeuer his eſtate ſhould be heereafter, he had rather ſtand to the hazard then liue. If health, ſtrength, wealth & honor could, at an inſtant, be put vponupon the poore, ſicke, lame, blind beggar, the world ſhould be a new world, and ſuch a world as hee neuer imagined, the other dayes world ſhould be paſſed as in a dreame, and as but a dreame. And ſo doth olde age wonder at the change of the world, hee longeth after the former generation, and deſires to be dead. All is vanity, vexation and wearineſſe. But the yong generation thinketh not ſo. Their endeuors▪ expectations, and hopes are ſtrong and poſſible; but the aged deſpaireth, and ſorroweth, and is vexed to ſee vanities, and fooliſh preſumptions. To conclude, that which to his youth was a pleaſure, is to his age a paine; that which was a delight, is a wearineſſe and anger, and the Pallace is but a priſon houſe.
Verſe 2. While the Sunne, or the Light, or the Moone, or the Starres be not darkened, nor the Cloudes returne after the raine.
HEere hee beginneth the particular deſcription of olde age, drawing it out in liuely ſhape and colours to repreſent it to the eyes of the young men, that being now young, hee may ſee himſelfe olde before his eyes. And this he doth allegorically, by manifold ſimilitudes drawne from common and vſuall things continually obuious to the eies and eares, the more firmely to fixe it in the memorie; to the end that conſidering the ſhortneſſe of time, and weakeneſſe of age, and certainty of death, hee might the more diligently and carefully b…ſtirre him to his worke, and in his worke; euen doing good while time ſerueth, to finiſh his worke before Sune-ſet, to inne his fruits before winter.
While the Sunne, or the Light &c. quaſi dicat, before the ſight of thine eyes be dimme, through the weakneſſe of the ſpirites, drineſſe of the ſinewes, and humour of the eyes, and through vapours, which ariſing out of the body into the head, through coldneſſe of the braine, are clouded into rheume, which trickleth downe the noſe and eyes; and being done away quickely, returneth agayne, as cloudes after raine in a moiſt ſeaſon, and waters into an emptyed fountaine, which cauſeth olde age to weare his napkin at his girdle, to keepe his head and feete warme, that colde ſtrike not vp into his head; and being there, may not congeale, but euaporate forth through the poares and ſeames of the head, and for the ſame purpoſe to weare a cloth about his necke, to keepe the poares open, that the vapours may there breake forth; qu… data porta ruant, to preuent headach, tooth-ach, joynt-ach, rheume in the eyes, noſe &c. The ayre to aged eyes ſeemeth duskie, and miſtie, and the Sunne wadeth, as the Moone in a foggie euening, and the Starres are out of ſight. Let the ouer-ſhadowing cloudes, driſling mi…es, thicke fogges, watriſh ayre, dewing moiſture, dropping of trees in a miſt, the dullneſſe of the darke day, the ſluggiſhneſſe of the rainie day, the dropping of the eaues, the ſiping through of waters into the houſe, put vsus in minde of the irkeſomneſſe and annoyances of olde age, and to doe our dueties, while wee hauehave the vſe of our ſight; which once failing, wee are diſabled from innumerable things, wherein we might be profitable to man, gainfull to God, and furtherers of our ſaluation.
Verſe 3. In the day when the keepers of the houſe ſhall tremble, and the ſtrong men ſhall bow themſelues, and the grinders ceaſe▪ becauſe they are few, and thoſe that looke out of the windowes be darkened.
By the Keepers of the houſe are meant the hands: The hand (ſayth Ariſtotle) is the organ of organes, or inſtrument of inſtruments. For whereas other members hauehave their ſeuerall offices, the office of the hand is manifold, and generall, ſeruing all the reſt. The body is an houſe, or city, or kingdome in it ſelfe; the king or chiefe ruler is the head, the hands are the keepers or guard. EueryEvery creature hath his weapons for defence; man hath his hands, his hands are all weapons, euen as he is a little world. What all particular creatures can doe with their weapons, that can hee doe with his hands; yea what ſuttleties or meanes of getting foode is in them, all is in him, humano more. When the keepers of the houſe ſhall tremble. that is, with the palſie, cauſed of cold binding, or of heate conſuming, or of humors ſtopping the ſinewes.
And the ſtrong men ſhall bow themſelues. When the thighs ſhalbe weake, ſtanding looſe in the baſes, or ſockets of the knees, the ſpirit languiſhing, the ſinews withring, the bloud ſetling, and thickning in the veines as riuers in the drought of ſummer. For ſtrength is attributed to the bones, thighs, or legges Pſal. 147. 10. He delighteth not in the ſtrength of an horſe, he taketh not pleaſure in the legges of a man. Old mens knees buckle or bend forward, like an elbowe, through the weakeneſſe of their joynts and ſinewes; as drunkards goe ſtaggeringly when they are top-heauy, nimio ſolutus Iaccho; and their ſinewes diſſolued, and heat euaporated with loud talking, vehement contending, and much drinke. And the grinders ceaſe: that is, when the t…eth are worme-eaten, or moskered, or mildered away, or ſtand wedſhodde in ſlimie humour, ſtanding like weather-beate ſtakes, and moſ…e begrowne rootes, hollow, and ſtumpie, falling out one after another, as the cogges of a mill, worne thinne and narrow at the toppe, or elſe rotten in the roote, which partly are troubleſome to the aged, and partly they are afraid to break thoſe odde ſtraglers remayning. And thoſe that looke out at the windowes be darkened. That is, the eyes which are as ones head looking out at an hole, or window; the body is an houſe or tower; the eye-holes are windowes, through which the ſoule looketh out into the Cittie of the world. The eyes of the aged are like an olde duſtie window.
Verſe 4. And the doores ſhall be ſhut in the ſtreetes, when the ſound of the grinding is low, and hee ſhall riſe vp at the voice of the bird, and all the daughters of muſicke ſhall be brought low.
BY doores is meant the lips. The wind-pipe is the entry, the mouth is the doore-gate, the lips are the two-leafed doore of the heart or ſoule, as our Sauiour ſaith, Out of the aboundance of the heart, the mouth ſpeaketh. Euill thoughts come out of the heart, paſſing by the entry of the throate through the doore. The lips of old people are often pendulons, and tremulous, they keep them ſhut, to ſtay the daily diſtillation of rheume; neither hauehave they what to ſpeake among ſtrong men, becauſe their vnderſtanding and memory faileth them; they are teſtie, moroſe, cholericke and paſſionate, their voice is weake, and breath ſhort, and the ſtate of all things is ſo altered ſince they were yong, that they cannot tell what to thinke or ſay. Children and olde men are neither Counſellours nor Actors; the one committeth both theſe to the elder, 1. King. 3. 7. 9. the other to the yonger, 2. Sam. 19. 35. 37. The ſtrength of the one is to come, the other is gone.
When the ſound of the grinding is low; becauſe the teeth ſtand thin, or looſe, or moskerd at the roote, or that they are fallen out, and he cheweth with his gummes, and the grinding▪ cannot be heard.
And he ſhall riſe vp at the noiſe of the bird. The fulneſſe of humors, corpus ſucciplenum, is the aliment or food of ſleepe, as is to be ſeene in children and yong folkes; but the humors of old men are dried vp, as the ſtalkes of plants, and the corne in harueſt, and their skinne rough, withered and wrinkled as old trees. Hence it is that they cannot ſleepe ſoundly, but the crowing of the cocke, the noiſe of little birds, the whimpering of mice, eueryevery ſmall ſtirrage w…keth them.
And all the daughters of muſicke ſhall be brought low. An Hebrew phraſe of ſpeech, as 2. Sam. 12. 5. He that hath done this, is the child of death. By daughters of muſicke is meant the naturall organes or inſtruments of the voice or ſong, as the lungs, the wind-pipe, the teeth, the lips, whereof ſome ſhall be weake, ſome wanting, as in old vntuneable inſtruments. Or, by daughters of muſicke, may be meant the eares. As old men are dimme of eye-ſight, ſo dull of hearing, they diſcerne not the harmonie or diſtinction of ſounds, neither are affected with muſicke, as Barzillai to Dauid, I am this day foureſcore yeares olde, and can I diſcerne betweene good and euill? can thy ſeruant taſte what I eate, or what I drinke? can I heare any more the voice of ſinging-men and ſinging-women? 2. Sam. 19. 35.
Verſe 5. Alſo when they ſhall be afraid of that which is high, and feares ſhall be in the way, and the Almond tree ſhall flouriſh, and the graſhopper ſhall be a burden, and deſire ſhall faile: becauſe man goeth to his long home, and the mourners go about the ſtreetes.
BY that which is high, is meant knobbie hillocks, or ſmall extuberances in the way, little ſtones or clods, which old men feare to ſtumble on. And feares ſhall be in the way. As children going abroad feare many things, ſo doe olde men, becauſe they are vnwealdie, and vnable to auoide dangers; a little fall or turning aſide hurteth them, and they ariſe vp againe with difficultie and paine; they are afraid of dogs ſuddenly ruſhing out and croſſing the ſtreetes at eueryevery noiſe; they feare the thronging of people, ſome on foote, ſome on horſebacke, ſome running and haſting about buſineſſe, others bearing burdens, whereof many are raſh and heedleſſe, hurting children, and thruſting olde people againſt the walls.
And the Almond tree ſhall flouriſh. A Synecdoche of the ſpeciall, for all trees. The Almond tree hath white flowers, it flouriſheth betimes in the Spring afore other trees; it is therefore of ſpeciall note, and a welcome fore-runner of Summer, …untius veris, cheering the minde after drowſie Winter, with the vernall thoughts of pleaſant and liuely Summer. …ut the old man little regardeth, his couch, and the warme fire, and multitude of clothes, and therein keeping himſelfe warme at an euen ſtay, doth moſt comfort him. For the hot Sunne ſoone enfeebleth him, the coole Northerne and Eaſterne aire offendeth him. For though the Sunne be hot in Summer, yet the aire is variable as in Winter, and the influence of the ſtarres hauehave a compoſition, but not a mixture in the aire. So that though the Sun be hot, and ſcorcheth the face of the beholder, yet is the aire froſtie, and nippeth the necke. He that beſtirreth himſelfe in labour, ſweateth and panteth, but the wateriſh cold or froſtie cold ſuddenly pierceth through the powers of his bodie, and diſtempereth his bloud. Summer and Winter are all one, excepting the Sunnes reuolution. Yong men perceiue not thoſe differences of middle weathers, but onelyonly extremities of heate and colde, ſtrong windes and ſtormy blaſts, &c. but olde men feele eueryevery change of the aire, yea when the ſtarres begin their buſineſſe, and are preparing their worke. They feele it before it come, and are therefore ſaide to carry their Almanacke in their bones, whereas yong men feele but the height and extremitie thereof, and beare it off without hurt, by reaſon of heate and fulneſſe of humours.
And the Graſhopper ſhall be a burden. A Synecdoche, as before, for the whiſtling and ſinging of all Birds. As the Almond tree in the Spring, ſo the Graſhopper in Summer or latter end of the Spring, Nuntia aeſtatis, affecteth not old age with any delightfull fancies, Cant. 2. 13. The melody of graſhoppers is more pleaſant in Summer, becauſe the aire is more cleare and pure, and therefore more ſiluer ſounding, but both naturall and artificiall muſicke to olde age is no more then the cr…aking of a doore, or ſ…raming of a new axeltree, for the noiſe ouerpowreth their feeble ſpirit, and youthfull fancies are vaniſhed away through coldneſſe, drineſſe and earthlineſſe of the dull dreggie humours; the fiery humour, alme aire, ſpirit of life is feeble, and is little quickened with the warbling of melodious ayre. And deſire ſhall faile. All deſire and delight in ſuch things ſhall vaniſh, wherewith youth is moſt affected. Concupiſcence, and feminine appetite ſhall be extinguiſhed; no obiects affect the dull and dying ſences, but are rather grieuous as the Sunne and Raine are to olde ſtumpes, and trees, rather rotting and haſtening putrefaction, then quickening them. All things, but death, are tedious to the olde man.
Becauſe man goeth to his long home, and the mourners &c. A reaſon of the tediouſneſſe and irkeſomneſſe of all things to old age; becauſe the old and decrepite is paſt the world, and neare to death, his time is ſpent. his pilgrimage is finiſhed, hee hath no more buſineſſe heere to doe, in this ſtrange Country, he is weary of the world, and the world is weary of him; he is but as an obſtacle in the way, an hinderer of buſie workers, not an helper. Mothers and Nurces hauehave pleaſure in Infants, and Parents in Children, and eueryevery one affecteth yong people, whether free or bond, but olde people are burthenſome to all, neyther their talke nor company is acceptable. Therefore ſeeing himſelfe deſpiſed, or little regarded, and a burden; yea himſelfe a burden to himſelfe, he is deſirous to be at home, he would be out of trouble and at reſt. For here is nothing but vanity and miſery, all is winter both to the body and minde of olde age; well were he if hee were at reſt. And the mourners go about in the ſtreetes. His friends and neighbours are preparing themſelues againſt his funerall, and the widowes to make lamentation. As the Midwiues bring them into the world with joy; ſo the widowes (as it was a cuſtome among the Iewes) bewaile their death with mourning. This kinde of ſymphonie, heauy, and dead-ſounding flattes is moſt befitting querulous and mournfull olde age. The hoarſe Graſhopper, and the warbling Harpe, the whiſtling Bird, and the Flute, with all winde inſtruments, inſtrumentall and vocall conſents, as Barzillai ſaid to Dauid, are more fit for Chimham, 2. Sam. 19. 37. then for aged Barzillai, whoſe deſire is to turne backe, that hee may die in his owne Cittie, and be buried in the graue of his father, and of his mother.
Verſe 6. Or euer the ſiluer cord be looſed, or the golden bowle be broken, or the pitcher be broken at the fountaine, or the wheele broken at the Cisterne.
BY ſiluer coard is meant the marrow in the backe, which is incloſed in a bright ſmoothe skinne like to ſiluer, it is more properly called of the Arabians the Nuche of the backe, whereof this word Eunuch is compounded. For marrow is but the ſuperfluity of nutriment ariſing from the bloud for the moiſtening and nouriſhment of the bones. But the Nuche is of the nature of the braine, engendred of ſeede, created for ſence and motion; to wit, to procreate the ſinewes. For from the braine, and the Nuche, proceed diuers combinations or couples of ſinewes, ſeruing for the ſences, as hearing, ſeeing, feeling and motion of the members. For many ſinewes are deriued, thirty couples as the Anitomiſts write, are ſprung of this cord, and deriued from the knuckles or turning-joynts of the chine or backe bone into all the body ſeruing for bodily motion; from which againe, ſmall haires or threeds, like thoſe of the rootes of trees and leaues are diſperſed. When this cord is looſed, the backe bendeth, motion is ſlowe, and feeling faileth.
Or the golden bowle be broken, This golden bowle is the thinne membrane, or ſinewie skinne of yellow colour, called Pia mater, compaſſing the braine like a ſwathing cloth, or inner thinde of a tree, and entring within the diuers infoldings of the braine, and as it were cloathing the ſides of the three ventricles, or hollowes wherein the imagination, reaſon, & memory are formed. It ſerues not only to inuolue and keep the braine whole and ſolide, in his place, as the ſhel or skin next the ſhell doth the egges: but alſo to containe, to gather together and ſuſtaine the veins and arteries which are deriued from thence like ſmall ramified channells, or pipes, or like a net. All the braine within, and without, is enwrapped and incompaſſed with this veiny and arteriall, or ſinewy net. The veines feede and nouriſh the braine with bloud, the arteries bring heate and ſpirit to it from the heart, to giuegive the ſence of feeling vntounto it. For though it impart ſence to all other parts, yet it hath none of it ſelfe, namely the narrowie white ſubſtance, but conuerteth or digeſteth the vitall ſpirits of the heart (attracted by this ſinewie pia mater or golden bowle) into animall or ſenſible ſpirits. In like caſe the ſperme hath foture and ſuſtenance in the matri…e by and from the chorion or ſecundine.
Or the pitcher be broken at the fountaine. By the pitcher he meaneth the veines, by the fountaine the liuer. For the liuer is the ſhop of bloud, conuerting the white chile which commeth of the meate digeſted in the ſtomacke into bloud. The ſubſtance thereof is red, and like clottered or curded bloud, aſſimulating the chile to the qualitie of it ſelfe. In the neather hollow part thereof is the portall veine, called the great carrying veine, which hath many branches (venae meſaraicae) like the ſmall and threddie rootes of a tree, by which the chile or iuyce of mea… concocted in the ſtomach, is tranſported frō the ſtomach to the liuer. And the portal vein hath iſſuing from it many ſmall veines like a net throughout the whole body of the liuer, that the chile being diſtributed into ſmall parcels, might be more perfectly concocted and conuerted into bloud. And the bloud is ingendered and purified in the middle of the liuer, which containeth the maſſe of the foure humours. Now it being here purified and boyled, the more heauie ſuperfluitie, which is ſeculent or dreggie, ſettleth to the bottome, and is carried by a veine into the ſpleene. It is the earthly ſowre or tart part of the chile, and is called blacke choler, or melancholy. Againe, the lighter ſuperfluitie boyleth vpward, which is the fiery, bitter or ſharpe part of the chile called yellow choler, which is caried by a veine into the gall. Vnderſtand by melancholy and yellow choler, not the pureſt thereof, which is mixed with the bloud, but the ſeparate ſuperfluitie or impuritie thereof. Thirdly, the wateriſh ſuperfluitie is caried to the kidneys and paſſages of the vrine. In the convexitie or vpper bowing part of the liuer is the hollow veine or bloudgate, whoſe branches receiue the bloud purified in the middle of the liuer, from the branches of the portall-veine. From the bloudgate are innumerable veines ramified throughout all the body. For as the bulke of a tree receiuing ſap from the roote, as that againe doth from the ſmall ſpires, is ramified into all the branches, ſo doth the hollow veine, being the greateſt in all the body, (vehiculum alimenti) diſtribute the bloud throughout the body by his other veines, and firſt into the right ventricle of the heart, to receiue his vital heate for the nutrition of the whole body.
Or the wheele be broken at the ciſterre. By wheele is meant the head, by ciſterne the heart, from whence the vitall ſpirits are conueyed to the braine, and there conuerted into animall, to giuegive ſence and motion to the body. When the braine is weake, the ſinewes looſed, and the head hanging downe, the wheele beginneth to breake.
Verſe 7. Then ſhall the duſt returne to the earth, as it was: and the ſpirit ſhall returne to God who gaue it.
AS before he hath ſhewed the vnaptneſſe and diſabilitie of old age to performe ſuch ſeruice as the Lord requireh to be performed of man, hauing liuelily depainted it ſorth before his eyes, to the end that eueryevery one may be ſtirred vp in youth and middle age to doe good workes, euen with all diligence to practiſe the duties of pietie and charitie: ſo here he putteth them in minde alſo of death, and their account that they muſt make before their Iudge.
And the duſt returne to the earth as it was. By duſt he meaneth the corpſe made of the duſt, by a metonymie of the matter. By earth he meaneth the elements whereof the body is compounded. As the body was created of the earth, ſo ſhall it returne thither againe, euen into the firſt and ſimpleſt matter.
And the ſpirit ſhall returne to God that gaue it. By ſpirit he meaneth the ſoule, which is compared to winde or aire, as the body is to duſt or earth. Becauſe winde or aire being an inuiſible ſubſtance, is the fitteſt thing in nature to vnderſtand the nature of the ſoule by. For whiles we are in the fleſh, we vnderſtand and conceiue of inuiſible, ſpiritual, eternall things, humano more, by the phantaſie, per ſimilitudines & locos, as Tully ſaith, and that either affirmatiuely or negatilely.
To God that gaue it. Hee doth not here define, whither the ſpirit ſhall go, but to whom, namely to his Iudge, who ſhall require a iuſt account of all the workes done in the fleſh good or euill, and ſhall accordingly giuegive ſentence vponupon it. 2. Cor. 5. 10.
Verſe 8. Vanitie of vanities, ſaith the Preacher, all is vanitie.
A Concluſion which is twofold; particular, of this treatiſe of mortification, to the 13. verſe. Generall of all Chriſtian doctrine, from thence to the end. Vanitie of vanities. He concludeth the proſſyllogiſme propounded in the beginning in the ſame words, to intimate both his mature deliberation, and the certaine truth thereof. For hauing ſeriouſly conſidered, and by long experience found out the condition of man, and ſtate of all things, he could conclude no otherwiſe then at the firſt he propounded, namely, that all things are vanitie, moſt vaine. All things are vncertaine, full of corruption, and matter of griefe. There is nothing whereon to truſt, nothing that affoordeth happie contentment. EueryEvery ſtate of life is miſerable, both the contemplatiue, the ſenſuall, and the royall, both the priuate and the publicke, both the ciuill and alſo diuine gouernment to humane reaſon is nothing but confuſion and diſorder. And euen thoſe things that ſeeme to be in our power, hauehave their euents contrary to our intention and expectation. Now all this is to bring vsus to the deniall of our ſelues, to reſtraine our greedy deſires, worldly vaine hopes, and vnprofitable endeuours, to truſt in the liuing God, who only is moſt wiſe, moſt good, and giueth all at his pleaſure, and in his owne time.
Verſe 9. And moreouer, becauſe the Preacher was wiſe, he ſtill taught the people knowledge: yea hee gaue good heede, and ſought out, and ſet in order many prouerbes.
AN amplification of the concluſion, by an admonition begun here digreſſiuely, figured by a Prolepſis, the obiection whereof is vnderſtood, and is ſuch like; we are not bound to giuegive credence to all things contained in this treatiſe, ſeeing that no man is ſo perfect in this life, but that he may erre, and is defectiue and weake in the truth it ſelfe. Beſides that, the inordinate life of thoſe that write, to inſtruct and admoniſh others, is a meanes to diminiſh their authoritie, and to make their labours fruitleſſe. The anſwer is, verſ. 9. 10. 11. wherein he procureth authoritie to his doctrine, by ſundry arguments.
Becauſe the Preacher. The firſt argument is drawne from his perſon or office. He is not now Solomon ſeduced by his idolatrous wiues and flickering concubines, he is not Solomon giuing the reins to inordinate deſires, not Solomon enamoured with the glory of the world and worldly delights; but Solomon aged, experienced, prudent, repenting, mortified, reconciled to the Church of God, neare to death, neare to iudgement. Therefore is he the fitteſt, and moſt able to admoniſh others by reaſon of his knowledge and much experience in all things.
Was wiſe. The ſecond argument drawne from his extraordinary wiſedome. He was wiſe, yea the moſt wiſe, therefore are his admonitions to be regarded and followed.
He ſtill taught the people knowledge. A confirmation of the admonition, by the end and vſe of his wiſedome, which was the godly gouernment of his people, not meerly politicke for his owne tranquillity and pleaſure, and vainglory of his owne perſon, but diuine and religious, that the people might be contained in obedience, euen in the religious feare of God, rather then either by plaine force or other beguiling deuices, without care or louelove of Religion, which come to naught. 1. King 3 7. what the intent of Solomons prayer there is, and his meaning here, is euident, Deut. 17. 19. 20. by the charge of Moſes; the King muſt be continually exerciſed in the booke of God, that he may learne to feare the Lord and obey his word, without arrogating libertie to himſelfe to decline either to the right hand or to the left, that his hart be not lifted vp aboue his brethren to tyrannize and rule in his owne name, but to ioyne in the worſhip and ſeruice of God with them, yea to be a patterne and example of vertuous and godly life vntounto them.
Yea he gaue good heed. The third argument is drawne from his carefull obſeruation and experience. He was wholly and continually attentiue to heare, to ſee, to diſcerne, to iudge, as the Hebrew word aizzen of the coniugation piel ſignifieth.
And ſought out. As he was attentiue and heedfull, ſo was he induſtrious and painfull to know much by liuely and ſelfexperience; this is the fourth argument.
And ſet in order many prouerbes. A confirmation of his knowledge, attentiueneſſe and induſtry, by the effect or fruite thereof, as 1. King. 4. 31. 32. 33. 34. He was wiſer then all men, then Ethan, Heman, Chalcol or Darda; he ſpake three thouſand prouerbes, and his ſongs were an hundred and fiue▪ he ſpake of all the creatures, and there came of all people to heare his wiſedome. By all theſe arguments we learne what the calling, gifts, and duties of true teachers are. Curſed therefore are theſe Popiſh ignorants, and our Atheiſticall politicians. They are both alike enemies to knowledge and the true feare of God.
Verſe 10. The Preacher ſought to finde out acceptable words▪ and that which was written was vpright, euen the words of truth.
A Fifth argument drawne from the profitableneſſe of his doctrine. The Preacher ſought to find out words of delight, or acceptation, not vain ſpeculations▪ carnall inuentions, vnprofitable fables, curious and fruitles fancies, vain ianglings; but wholſome doctrine profitable for edification in faith and obedience to the word of God, as S. Paul ſaith, 2. Tim. 3. 16. The Scripture is giuen by inſpiratiō of God for doctrine, & reproofe, for correction & inſtruction, that we might know the truth, and by the truth deſtroy lies and errours. And that we might be mortified and dead to ſinne, and quickened and renewed into holineſſe and righteouſneſſe. The ſetting forth of truth and righteouſneſſe, and the deſtruction of lying errours, and vice, is all that the Scripture aimeth at, that the man of God might bee perfected to all good workes of piety and charity. This is the drift of the Holy-Ghoſt in the Pen-men of the Scriptures, and of Solomon heere, and ſo of eueryevery teacher ſent of God.
And that which was written, was vpright, &c. A ſixt Argument. As they were profitable writings or delightfull to them that loued trueth and righteouſneſſe, ſo were they vpright and true, not deceitfull, flattering, men-pleaſing, but the true wholeſome foode of the ſoule. Solomon, in vttering the words of this Treatiſe, had the infallible aſſiſtance of the Spirit.
Verſe 11. The words of the wiſe are as goads, and as nailes faſtened by the maiſters of Aſſemblies, which are giuen from one Shepheard.
AN explication of thoſe acceptable, and vpright words of truth, taught by the truely wiſe, that are inſpired of God, by the effect or vſe thereof, which is illuſtrated by a twofold ſimilitude of goads, and nailes. The words of the wiſe are as goads. The heauy and idle Oxe, minding no other thing, of himſelfe, but eating and ſleeping, is rouzed vp, and cauſed to doe profitable ſeruice to his owner, by the prickes of the goad, as the horſe is by the ſpurre▪ and …he whippe: euen ſo by the reproofes and checkes of the wiſe, are the drowſie and ſluggiſh carnalls ſtirred vp to duties of pietie and charitie, which of themſelues are but ſelfe louing lumpes of ſinne, vnwilling, vnapt, dull and blockiſh to learne or practiſe any workes, eyther of worſhip or ſeruice. Pride, couetouſneſſe, gluttonie and venery make them like oxen, horſes and ſwine, ſpirituall ſluggards, drunkards and bedlums; yea, as vnprofitable drones and vermine, ſuch as are for waſt, deſtruction and euill. Theſe droſſie ones are moued, rouzed, awaked, and prouoked to ſome good duties by th… pricking, ſharpe, or ſmart words of the wiſe, chaſing and rubbing theſe dead ſleepers in ſinne, and mollifying, yea ſcarifying their rough, cruſted, barked conſciences that cannot bleede, ſtirring vp the idle worme to her worke, with the tarte vinegar of Gods iudgements and plagues denounced againſt them in the Lawe. This is the effect and vſe of words ſpoken by the wiſe, inſpired of God. But contrarily, ſuch as ſpeake of themſelues, making merchandiſe of the word, are flatterers and claw-backes, ſowing pillowes vnderunder the elbowes of ſleepers, to make them ſleepe out their eyes, and to make fooles runne ſtarke madde. They winke at proude carnalls, but doe not mortifie them, that they might deuote themſelues to good workes; yea they doe rather glorifie them, and admire their perſons becauſe of aduantage, and ſo both fall downe into the ſame condemnation.
This hath beene alwayes the practiſe of falſe prophets, falſe apoſtles, and ſhepheards of olde, and is now at this preſent. And the proude, couetous, oppreſſing carnalls preferre and countenance ſuch teachers, they dignifie them and honour them to be flattered by them, and partake with them in their ſinnes. But their madneſſe ſhall in the end be manifeſted, and the patient abiding of the meeke ſhall not alway be forgotten Paul ſaith, Let him not be a yong Scholler, &c. But who is now ſo fit as a yong Scholler, proude and talkatiue, a faſhionable foole, ciuill, ethnically ciuil and courtier like? The fineſt Gentleman, the beſt Miniſter. But a fine Gentleman, and a Romiſh reader, will prooue all one in the end, I feare; yet is the Reader better then the proude Corinthian Preacher.
And as nayles faſtened by the maiſters of Aſſemblies. Euen as nailes being driuen into pales, doe faſten them to their …a les; ſo the godly and graue ſentences of teachers which are the maiſters of Aſſemblies, or congregations gathered together to be inſtructed in the knowledge of God and their duties, do pierce into their hearts to vnite them vntounto God and one to another, and to containe them for euer in that holy vnion of faith and communion of louelove, which is the true coporation of the Saints or inuiſible Church. Contrarily, falſe teachers and ſchiſmatickes breake this vnion of faith, and diſſolue this bond of louelove, bringing in erroneous doctrines and opinions, to corrupt the mindes and manners of men, whereby they fall from the godly purity and plainneſſe of the Goſpell, to contentions and proud ianglings, but in the meane ſpace liue according to their luſts, yea without all ſenſe of Religion, and are to eueryevery good worke reprobate, yea enemies to the truth of that which outwardly in hypocriſie they profeſſe, as they do which ſtand vp at the Creed, but fight againſt the Goſpell; which make a leg at the name of Ieſus, but hate his commandement of faith and louelove; which receiue the ſigne of the croſſe, but fight vnderunder the diuels banner againſt Chriſt and his kingdome. This is the miſerable condition of Papiſts, Libertines, Atheiſts, Epicures, whoſe hearts are not brawny but ſtony, that neither goades nor nailes can pierce into them. Woe be to them, for they are full of enuy and hatred as Cain, they are mockers as Iſmael, deuoted to their bellies as Eſau. They are as they that ſtriue with the Prieſt, Amos 5. 10. Woe be vntounto them, for they are falſe accuſers of their brethren, and ſtir vp hatred againſt their brethren that are better then they. Woe be vntounto them for they are dogs▪ and wolues in ſheepes cloathing, thirſting for the bloud of the Saints; they preſent themſelues among the people of God, as Satan did, to cauill, Iob 2. and take all occaſions to diſgrace the truth, and to bring the feare of God into ſlander. Wo be to thoſe reuolting Pagans, which oppoſe Princes lawes againſt the kingdome of Ieſus Chriſt, whereof they are the guard and protectors. Theſe as the firſt begotten of the diuell, oppoſe the letter of the law againſt the intent, equitie and conſcience thereof, ſaying that they are for law, not for conſcience.
Which are giuen from one Shepheard. An amplification of thoſe acceptable and vpright words of the wiſe, by the efficient cauſe or author thereof, namely God in Chriſt, termed a Shepheard, or chiefe Shepheard, becauſe he gathereth together and feedeth his people with the ſpirituall bread and waters of life, as ſhepheards do their flockes. Pſal. 23. 1. Ioh. 10. 11. Chap. 4. 14. and 6. 50. 51.
Verſe 12. And further, by theſe, my ſonne, be admoniſhed: of making many bookes there is no end, and much ſtudie is a wearineſſe to the fleſh.
A Regreſſion to the admonition interrupted, ver 9. 10. 11. This verſe containeth firſt the admonition it ſelfe▪ ſecondly the reaſons. The admonition is in the former words, wherein are to be conſidered, firſt the ſubiect of it, namely the perſons to whom it is directed, eueryevery faithfull Reader, and therefore he ſpeaketh to all vnderunder the name of one, and that out of louelove as a father to his child; and that eueryevery one might hearken to him as a louing and dutifnll childe to his father, he calleth him his ſonne. Secondly, the matter it ſelfe. By theſe be admoniſhed. An exhortation is a prouocation or incitement to embrace and follow that which is good: an admonition is an inducement of a cautelous conſideration, or practicke remembrance of that which is hurtfull and euill to auoide it. It is enforced by deſtructiue arguments, tending to deterre and auert the party admoniſhed from an error, to embrace and follow the contrary good. Exhortation and admonition are of a thing already proued and granted; bnt perſwaſion and diſſwaſion are of a thing doubtfull and probable. Be admoniſhed by theſe arguments euidently euicting the vanity of worldly things, and auoid the vnprofitable courſes of worldly minded men, who ſeeking for an happy ſtate in the ſtate of corruption and miſery, find nothing, but rather loſe the true felicity. Contrarily, lay hold on theſe precepts of wiſedome, charity and piety, and reſt thy ſelfe on God, who ſhall without thy carking and thoughtfull caring adminiſter all things needfull for thee and thine. For thou canſ… not adde one cubite to thy ſtature, nor make one haire white or blacke, but eueryevery plans which God hath not planted ſhall bee rooted vp. Let this therefore that hath beene ſaid, be ſufficient to ſettle and ſtabliſh thine heart and minde in the right path, that I hauehave ſhewed thee. Rejoyee in that which God ſendeth, ſtrife, and vaine feares neyther make nor mend; be content with thy ſtate, doe good alway to thy abilitie, and there ſet vp thy reſt. If this will not yet ſatisfie, then remember Lots wife. Remember Diues. Remember the couetous rich man, Luke 12.
Of making Bookes there is no end, &c. A two▪fold reaſon inforcing the admonition vponupon the Reader. The firſt is drawne from the vnprofitableneſſe of many words and writings of men, which are diſcordant and diſtractiue of mens mindes, which falleth out whereas the infallibilitie or direction of the ſpirit is wanting▪ which gift was promiſed to Solomon, 1▪ Kings 3. 12. and he was aſſured thereof; and therefore, without vaine preſumption, may iuſtly retract the Reader from other warbling, erroneous, imperfect diſcourſes, and treatiſes of men, wherewith doubtleſſe hee was acquainted, as in his Booke hee intimateth plainely enough to this diuine-inſpired Treatiſe of his owne concerning the chiefe good. So that all writings, except thoſe that are warrantable by, and grounded on theſe ſpeciall pen men of the Holy-Ghoſt, are vnprofitable, and to little purpoſe, affoording no tranquillitie, peace, durable joy, comfort to the heart and conſcience. For they can not impart that to others which they altogether want themſelues. For they being in darkeneſſe ſeeke onelyonly for it, where it cannot be found, ſeeing that God hath ſubdewed man, and all things to vanitie, which can neuer be the mother or fountaine of felicitie. And the earthly paradiſe is deſtroyed. This text maketh litle for thoſe that being ſo eagerly and ſeruently deuoted to their worldly and fleſhly luſts thinke, and ſay, that ſo much preaching and writing is neceeleſſe. For Solomon taxeth not the holy and great Labours of the Lords Miniſters, who keepe themſelues within the compaſſe of his written word, but he taxeth theſe ſlouthfull ones, ſleepie, and ſpirituall drunken ones, ignorants, and fooles that euen weary the Meſſengers o… God, with calling, crying, lifting vp their voyces li… e Trumpets, earely an la…e, and yet will they not be awaked; they are heauy-hearted▪ dulleared, pore-blind, long about alittle, and that little is quickely forgotten. If the Preacher be but ſilent a while▪ they are ready to daunce about the golden Calfe, and beginne to thinke and talke of Egypt agayne. They are like the ſtone of Siſiphus▪ or heauy logges pulled vp the ſide of a ſtiepe hill, which luſh downe agayne, when a man letteth his hold go. Againe on the contrary ſide, this taxeth thoſe, that are quick of hearing, but heauy footed, ripe in the top, dead at the roote, nimble▪chapt, and ſlowe handed. There is none end of their hearing, new inſtruments, new voyces, new tunes, new formes, new ſtiles, they are all for nouelties, full of the itch▪ full of curioſitie, but their heart goeth after their pride, after their couetouſneſſe. Theſe extreames are at length coincident. There is none end of ſpeaking and writing to the ſluggiſh and curious. They are both a great burden to their teachers, they will neuer be pleaſed. Solomon therefore in theſe words willeth them to be doers, and diligent practiſers, the one ſort to humble themſelues, the other to rouze themſelues to obedience, that they may hauehave experience, and feeling in themſelues of the grace and wiſedome of God; (manus eſt cauſa ſapientiae) and then ſhall they comfort, not weary to death their teachers, as many doe. But thoſe greedy eares, proude and couetous, that are ſo zealous to heare, and yet their teachers but figge-frailes, and themſelues ſucking ſpiders, caſting them out when they hauehave ſuckt them as they doe their oyſter ſhells, are but gadding carnalls and bloud-ſuckers. When they would be ridde of their teacher, then will they put him out of breath; and when he cannot preach twice a day, hee may ſit vnderunder the Iuniper tree with Elias, to be fedde with Rauens. I ſpeake not this to ſet dogges on barking, to whom all things are alike; but the God of order hateth confuſion) which take vp all occaſions of euill ſpeaking, but rather to ſtoppe their mouthes, by putting a difference betweene the truely religious, and truely deuoted, and gadding talkers, whoſe backs and eyes are full of pride and adultery. But our Allalikes are not for differences, but confuſion. But when they hauehave once made a confuſion of good and euill, ſowre and ſweete, light and darkneſſe, then in the fleſh will they make differences, they cannot abide confuſion, eueryevery one ſtriueth for ſuperiority and preheminence, eueryevery one preferreth him ſelfe before other▪ and glorieth in his riches, in his learning, in his knowledge, in his skill, in his friends, in his ſtrength, and men acknowledge ſuch differences; but of light and darkneſſe, carnall and ſpirituall, precious and vile, they will admit no difference: all muſt be alike; and the more carnall the more acceptable. The ciuill and orderly vicious, the beſt garniſher of vice in vertues robes and colours, is the moſt wiſe, and moſt commended.
And much ſtudy is a wearineſſe to the fleſh. Hee ſpeakes not this of the paines of the holy writer, nor of the reader, that ought to exerciſe himſelfe day and night in the Scriptures, and that with delight, but of thoſe erraticall extreame perſons, of whom I ſpake before, both writers and readers. Dauid exerciſed himſelfe continually in the Law, Pſal. 1. 2. but he got wiſedome by doing it, Pſal. 119. 98. 99. 100. And Plato ſaith. Manus eſt cauſa ſapientiae. When a man hath diſquieted and tormented himſelfe long about predeſtination, &c. yet ſhall the ioyfull and cheerfull practiſe of Chriſtianitie ſuſtain him, and faith in Gods mercy towards him ſhall be his onelyonly comfort in life and death. For all our felicity is in Gods acceptation: and he putteth none away that conſtantly ſeeke him with their whole heart, that is, ſincerely, not guilefully, Pſal. 32. 2. Neither doth he forſake any that do not firſt forſake him. The vnderſtanding of this may we ſee in Iudas the guilefull diſciple, and the eleuen true diſciples. Know thy maiſters mind, heare what he ſaith to thee, and apply thy ſelfe to do his wil without ſeaching into his ſecrets, and thou ſhalt neuer loſe his fauour, nor be turned out of his ſeruice. For he is not ſo eaſily diſpleaſed, but beareth with innumerable imperfections and infirmities in his children, whom he meaſurably chaſteneth, and deliuereth not ouer to death. He is moſt wiſe, moſt good, moſt mercifull, if thou doeſt not account his mercy greater then thy ſinnes, thou doeſt limit him who is infinite. To know thy ſinnes, to acknowledge and confeſſe them, and to deſpaire of righteouſneſſe and ſaluation in thy ſelfe and by thy ſelfe, is that which he requireth: for then thou wilt flie to him, truſt in him, rely on him, and be euer thankfull to him. Surely, when thou art none of thine owne, then art thou his. Much reading and ſtudying is indeed a wearineſſe, but it is a delightfull thing to do the commandements. Experimentall knowledge is full, delightfull and comfortable. A litle that one eateth, is better then all that a man can heare of, reade of, ſtudy of, dreame of. Greedy ſpeculatiſts and hearers, are but dreamers, they are neuer ſatiſfied, but ſoone weary of well doing: but God will be heard of vsus, ſeene of vsus, and ſerued of vsus as if he were a King in bodily preſence. This is the fulneſſe of ſound faith, feare and obedience, not fantaſtick dreaming, as they that would ſeem to be as deuout as Mary, and yet are as proud as Iezebel; as zealous as Dauid, but as couetous as Nabal▪ A meere deluſiō.
Verſe 13. Let vsus heare the concluſion of the whole matter: Feare God, and keepe his commandements, for this is the whole dutie of man.
THe generall concluſion of the whole ſcope of all Chriſtian doctrine and exhortation. For all is but the mortification of the old man, and the quickning or renewing of the inner man, and both theſe are one▪ They are one motion, and differ but in reſpect of the termes, à quo, & ad quem. For what is that which mortifieth but life? The ſpirit of mortification enliueth, and the ſpirit of life mortifieth at one and the ſame inſtant, vno actu. The concluſion is inferred by way of exhortation, to moue attention, to print in the memory the ſubſtance of all, and the maine end of all writings, which whoſoeuer hath not rooted in his heart, he can neither vnderſtand rightly, nor do truly, but is a lyer, euen a very hypocrite in his beſt ſpeechss and beſt actions. Thomas ſayd to Chriſt, Ioh. 14. 5. We know not whither thou goeſt, and how can we know the way? The knowledge of the place goeth before the knowledge of the way; and the maine end and drift of eueryevery inſtruction and action, is firſt to be weighed. What is the end of all writings, but to feare God and keepe his commandements? He that doth not this, knoweth nothing, and is but a dreamer.
Feare God and keepe his commandements. This is the ſubſtance of the concluſion, conſiſting of two precepts; the one whereof concerneth the inward man, or the affection; the other concerneth the outward man or the action; the one the heart, the other the life. Concerning the firſt; by feare is meant a reuerent awe of Gods maieſtie, proceeding from faith, whereby through the feeling of his louelove, as well as the weight of his diſpleaſure, we are afraid to offend him. Feare is put for the whole worſhip of God, by the figure Synecdoche. It is the principall part of Gods worſhip, and keepeth all the other in their duties, all euill being committed where it is wanting. Therefore ſayth the Scripture, Bleſſed is the man that feareth alway. It is the beginning of wiſedome, true and ſauing wiſedome, Prou. 14. 16. and the perfection of piety. For the better vnderſtanding hereof, I wil inſiſt a litle vpō it.
There are ſundry ſorts of feare.
Firſt, Dabolicall, Iam. 2. 19. The diuels beleeue and tremble.
Second▪ Naturall. It is an affection or paſſion of the heart, whereby we feare not onelyonly death or diſſolution, but dangers and euils that are deſtructiue of our good eſtate or welfare. This feare is by naturall inſtinct in all ſenſible creatures as well as in man, and in the godly as they are men, and in Chriſt as he was man, ſubiect to our infirmities, not to ſin. This feare of it ſelfe is not a ſinne, for Chriſt could not ſin, but in vsus it is ſin, by reaſon of our corruption, becauſe we do not order it according to the law of God; but Chriſt in fearing death did alſo ſubmit himſelfe to the decree of his Father, according to the commandement, Thou ſhalt louelove the Lord thy God with all thine heart, &c. So feare was ouercome of louelove, or rightly ordered by louelove. So the godly after the example of Chriſt, though they feare death, yet they humble themſelues to death and to all croſſes, becauſe the louelove of God taketh away or extenuateth feare.
Third, Worldly feare. This is the corruption of naturall feare, when as men do forſake or deny God and Chriſt, in what meaſure ſoeuer, that they might not loſe their goods, good name, pleaſures, preferments, &c. The worldly, iealous, zealous, deuout, are full of this feare. Their feare is great and continual; but it is a pernicious and damnable feare: and all that they feare, be they neuer ſo ſubtil and prouident, ſhal fall vponupon them. Math. 10. 28. Feare not them which kill the body, &c. Ioh. 12. 42. many beleeued on Chriſt, but durſt not confeſſe him, leſt they ſhould be put out of the Synagogue, and incurre the diſpleaſure of great ones. This was Nicodemus his infirmity, Ioh 3. 2. The Princes, Prieſts and Phariſes were drunke with this feare, Ioh. 11 48.
Fourth, Seruile feare. It is proper to the wicked. For their conſcience being guilty of ſin, they feare the wrath of God, both temporall and eternall, Prou. 28. 1. The wicked flie, when no man purſueth. The wicked are like a raging ſea, Eſay 57. 20. It hath two effects: Firſt, it reſtraineth from groſſe crimes, and conſtraineth to outward duties, at leaſtwiſe it mitigateth the extremities of ſinners, as doth alſo the ſword of the magiſtrates, which curbeth thoſe that are ſenſleſſe, or hauehave but a dogs conſcience. Hence the Poet ſayth:
Oderunt peccare boni virtutis amore,
Oderunt peccare mali virtutis amore.
When as Paul diſputed of righteouſneſſe, temperance, and the iudgement to come, Felix trembled, Acts 24. 25. Secondly, it worketh hardnes of heart and deſperation in ſome, when it groweth to an height of wicked reſolution, all hope being vtterly quenched.
Fifth, Filiall or ſonlike feare. This is proper to the regenerate, who by this feare are moued to auoide ſinne and to liue godlily and righteouſly. It ariſeth from the knowledge of God and out ſelues, and from the feeling of his acceptation & louelove of vsus, wrought in our hearts by the holy Ghoſt. Of this Solomon ſaith▪ Prou, 1, 17▪ and Pſal, 111. 10. The feare of the Lord is the beginning of wiſedome, a good vnderſtanding hauehave all they that do his commandements. Iob 28. 28. The feare of the Lord is wiſedome, and to depart from euill is vnderſtanding. More plainely, this feare is thus begotten.
1. When a man heareth the Lawe, what is there commaunded and forbidden, the Holy-Ghoſt commeth and taketh away the vaile of naturall blindneſſe, and ſlumbering, cauſing him to ſee his ſinne, and to beholde the wrath of God vponupon him euen to lay them both to his hard heart, whereupon feare troubleth the conſcience, and breaketh the hard heart.
2. When a men in this caſe heareth the Goſpel, the Holy-Ghoſt inlightneth his minde to vnderſtand, and beleeue, and to apply the promiſes to himſelfe, whereupon hee beginneth to feele quietneſſe, and peace of conſcience, being more and more perſwaded that hee is beloued of God. Now on this perſwaſion ariſeth the louelove of God for his louelove, grace, and merciemercy in Chriſt▪ On this louelove ariſeth a new feare, namely, to diſpleaſe God ſo louing and mercifull, Pſal. 130. 4. There is merciemercy with thee that thou mayeſt be feared.
Of this filiall feare there be foure degrees expreſſed by the feare of children toward their parents, whereof there are foure degrees.
Firſt, a childe loueth his parents, and flieth to them as his chiefe refuge, yet is he held in obedience with threatthreatnings, and feare of the rodde. Secondly, partly by reaſon, partly by the rodde. Thirdly, leſſe by the rodde, and more by reaſon. Fourthly, by reaſon alone without the rodde. Now to apply this.
Firſt, children hauehave a ſincere louelove to their parents, and a generall diſpoſition to be conformable to them in al things; yet being left to themſelues, they are carried by their childiſh fancies and vaine deſires, both vnprofitable to themſelues and to their parents for want of reaſon. Hence Solomon ſayth, Follie groweth in the heart of a childe, but the rodde of correction fercheth it out. So the regenerate newly conuerted hauehave a ſincere, though weake louelove of God, and a generall diſpoſition and right motions to obey God in all things; yet without the conſideration of Gods iuſtice, and feare of puniſhment, or rather corrections, they are apt to be carried and ouercome with the luſts of the fleſh, allurements of the world, and baites of Sathan. Therefore Dauid ſayd; It is good for me that I hauehave beene in trouble. And Paul 1. Corinth. 11. 32. When we are iudged, we are chaſtened of the Lord, that we might not be condemned of the world.
Secondly, parents inſtruct their children in what is to be done, and what to be eſchewed, and that with threatnings of puniſhment. And for feare of the rodde more then vponupon conſideration of their owne good, they obey, becauſe reaſon is yet weake, and they hauehave but ſmal diſcerning of good and euill: So likewiſe, God teacheth vsus what we ought to beleeue, what to doe to his glorie, and our owne good; with threatnings of temporall puniſhments, and croſſes of ſundry kindes▪ by which we are held in awe▪ and contained in duty till we come to more perfection and diſcerning.
Thirdly, when a childe, by reaſon of age, is riper in vnderſtanding and reaſon, hee beginnes to know his parents, and his duty towards them, and what is for his owne good. Therefore he is held in obedience, not for feare of the rod, but inſtruction and exhortation preuaileth moſt. So wee, growing more perfect in the knowledge of God our father in Chriſt, what his louelove hath beene towards vsus, what hee hath done for vsus, and will doe for vsus, are mooued to obey him, not ſo much for feare of puniſhments, as by inſtruction, which we deſire, and exhortation vntounto which wee yeelde with delight. And as faith and louelove growe ſtronger, ſo doth the Lawe with the threatnings and curſes thereof growe the weaker. The Lawe is our Schoolemaſter in our nonage, but when the fulneſſe of yeares are come, wee are our owne inſtructers, and able to gouerne our ſelues by our owne reaſon.
Fourthly, when the childe commeth to perfect reaſon and diſcretion, the feare of the rod goeth away. For, hauing now the perfect knowledge of the louelove, care, and benefits of his father towards him, and alſo of his duety towards him againe, he performeth obedience with willingneſſe, delight, ioyfulneſſe, fearing to diſpleaſe and offend him, and is aſhamed of childiſh follies: So wee growing ſtronger in faith, and perfect men in Chriſt, doe willingly, cheerefully, and with delight worſhip and ſerue God, fearing to diſpleaſe him vponupon conſideration of his greatneſſe, goodneſſe, mercy, and benefites towards vsus, Galat, 3. 25. After that faith is come, wee are no longer vnderunder a Schoolemaiſter, that is, the ceremonies and threatnings of the Law, childiſh rudiments and feares, Rom. 8. 15. Yee hauehave not receiued the ſpirit of bondage to feare againe, but the ſpirit of adoption, &c. He is called the ſpirit of bondage, when he worketh weakely in vsus, as in babes and younglings, whom the Lawe terrifieth from ſinne, and compelleth to obedience. He is called the ſpirit of adoption, when he worketh more ſtrongly in vsus, or hath brought vsus to a greater perfection of the degrees of faith, hope, louelove, whereupon we are termed perfect men in Chriſt. The Magiſtrate is not terrible to the innocent, nor the rodde to the man of age, Romans 12. 3. Wilt thou be without feare of the power▪ doe well▪ and thou ſhalt hauehave praiſe: So likewiſe, wilt thou be without feare of the curſe, of wrath, of hell? be ſtrong in faith▪ hope, louelove, and thou ſhalt delight, in God, in his word, Miniſters, and children. His word ſhall be thy delight and joy. …. Iohn 3. 21. Beloued if our hearts condemne vsus not, we hauehave boldneſſe with God. Chap. 4. 18. There is no feare in louelove, for perfect louelove caſteth out feare: For feare hath painefulneſſe, hee that feareth is not perfect in louelove. Thus much of feare.
And keepe his Commandements. This is the effect of true feare, The roote is faith, the ſappe or iuyce is feare, the fruit is obedience. As is the inward man, ſo is the outward man, the heart is deceitfull▪ but the hypocrit cannot be hid, for the tree ſhall be knowne by his fruite, not by the ſight, or outward ſhew thereof, for the wilding maketh a fairer ſhew then many a good apple, but by the taſte. Who is he that in ſincerity keepeth the Commaundements? Hee that ſetteth God alway before his face. Moreouer, obedience is Legall, or Euangelicall: of the latter Solomon here ſpeaketh. For both the curſe, and rigorous exaction of the Lawe is remoued away from them that beleeue, which are the ingenuous and free borne ſonnes of God. In theſe times there are many maiſters, but few doers; therefore ſhall they receiue the greater condemnation. They would hauehave good done, ſo that they themſelues hauehave no hand in it. Here is no feare of God, but a deceitfull and wicked ſpirit▪ For how much a man doth, ſo much he feareth. He that doth the commandements is true, the reſt are babblers. Neither hauehave there bene ſo many tongue-tied Chriſtians in times of Popery, as there ſhall be phantaſticall babblers and deceitfull Sataniſts in theſe laſt times, whoſe words and deeds are all falſhoods and lies: yet it is but that multitude of malignants, who wil either be idolaters, or Atheiſts, of a falſe religion, or of no religion.
For this is the whole dutie of man. A reaſon drawne from the end of creation and redemption, which is nothing elſe but to feare God▪ and keepe his commandements, which who ſo doth not, is a ſon of perdition. Eph. 1. 4. He hath choſen vsus in Chriſt, that we ſhould be holy, and blameleſſe before him in louelove. Tit. 2. 14. He gaue himſelfe for vsus, that he might redeem vsus from all iniquitie, and purifie vsus vntounto himſelfe, a peculiar people, zealous of good workes. By zeale he meaneth not the bare pulpit zeale, but deuotion. Many can counterfeit zeale, as vponupon a ſtage, but when they are out of the pulpit, they are of a quite contrary faſhion, gallants, proud, ſtately. But the Frier ſhall riſe vp in iudgement againſt them. To conclude, to feare God and keep his commandements, is the adequate, obiect or ſubiect of the whole man inward & outward. To this one thing muſt a man hauehave reſpect in eueryevery thing. Hither muſt he refer all his ſtudies and labours, if he will be partaker of true felicitie. This onelyonly is true profite, and all exccept this is vanitie, though the blind world ſeek for felicitie and meanes of bliſſe in any thing, and in eueryevery thing beſides this.
Verſe 14. For God ſhall bring eueryevery worke into iudgement, with eueryevery ſecret thing, whether it be good, or whether it be euill.
AN argument of confirmation, drawn from the laſt iudgment, whether the generall or the particular, tending to terrifie the wicked▪ and comfort the godly▪ For God ſhal bring into iudgement▪ The Iudge is God, moſt mightie, not to be reſiſted by ſtrength; moſt iuſt, not to be corrupted with bribes; moſt wiſe, not to be blinded with cauils, EueryEvery worke with eueryevery ſecret thing. A declaration of the iudgement by the obiects, viz. things knowne, whether words or workes, publicke or priuate; and things vnknowne, not onelyonly done and ſpoken in ſecret, but the thoughts and imaginations of the heart, with the affections and diſpoſitions thereof. All which are amplified by a diuiſion in reſpect of their qualities, good or euill. As eueryevery perſon ſince the creation till the laſt conſummation ſhall be ſummoned, and not one eſcape; ſo ſhall eueryevery deed, word & thought be iudged, not one ſhal eſcape. For the bookes ſhall be opened, and eueryevery ſecret thing ſhall be reuealed, the booke of Gods omniſcience, and the booke of mans conſcience. That which is now forgotten as a thing in ſleepe, ſhall then be brought to remembrance as a thing to a man awaked, which is as freſh in memory, and more freſh then it was before. As the roote lying buried in the earth in Winter, ſheweth forth it ſelfe in the Spring; ſo ſhall all things now buried in forgetfulneſſe, be then made manifeſt vntounto vsus, as if they were layd before our eyes. All hearts ſhall be layd open, to the diſcouery and terror of the wicked, and to the manifeſtation of the godly, whoſe faith and truth ſhall now appeare, and theſe ſhall enter into euerlaſting reſt and ioy, but the other ſhall go into euerlaſting fire.
FINIS.