Commentary on Ecclesiastes, Chapter 9
CHAPTER IX.
Verſe 1. For all this I conſidered in my heart, euen to declare all this, that the righteous, and the wiſe, and their workes are in the hand of God: no man knoweth either louelove, or hatred, by all that is about him.
THis Chapter is an explication of the vanity aforeſaid, verſe 14. chap. 8. increaſed by the inſtabilitie, and variableneſſe of diuine adminiſtration, or aeconomie, as it ſeemeth to carnall reaſon, or outward appearance. And alſo of the conſequence of the right conſideration and vſe of worldly things, verſe 15. The maine ſubſtance and ſcope is, that the diuine gouernement both in ciuill and naturall policie, both of man and all things with man, is ſecret and vnknowne to man, that there ſeemeth to be nothing in the world but at axie and anomie, diſorder and confuſion, which plainely euinceth that no man can by any endeauour or wiſedome, worke or finde out any good to himſelfe by or in them. Which thing ſome men vainely labour to doe. Others againe, vponupon this conſideration take occaſion to be diſſolute, and Epicuriſh beaſts. But the maine intent of the holy Ghoſt, is to teach men to quiet their hearts in contentment with their lot, and to ſeeke for the chiefe good elſewhere, euen in feare and obedience, chap. 12. 13. Of which good eueryevery ſtate and condition of life is partaker (elſe could it not be the chiefe good) becauſe all worldly things are but ſubſeruant to this good, God hauing turned the curſe into a bleſſing to them that beleeue, and is therefore ſubſeruant to this good alſo. So that the pooreſt may enioy it as well as the richeſt, and the greateſt Monarch in the world. This explication is made by an induction of particular examples in this chapter, The firſt is of the euent of all perſons, to the verſe 7. The ſecond is of the euent of the deedes and endeauours of men, verſe 7. 8. 9. 10. The third is of the euent of counſell and wiſedome, verſe 13. to the end.
For all this I conſidered in my heart, euen to declare all this. This is the firſt example of induction. For] is here a note of a concluſion. q. d. Whereas I ſaid before that to ſome iuſt men it happened according to the deedes of the wicked, and contrarily, which is confuſion, diſorder, and vanitie: And that therefore it is the beſt thing for a man to eate, drinke, and to be merry, which thing onelyonly is certaine to him, becauſe no man can finde out the worke that is done vnderunder the Sunne, as I my ſelfe and many others alſo hauehave found by much ſtudy and experience; therefore euen for this cauſe hauehave I let that curious and vaine ſearch alone, and conſidered another thing in mine heart, to which euen by common obſeruation daily before mine eyes I was inforced, namely to vnderſtand all this perfectly, and manifeſtly to declare all this, as followeth, that the righteous, and the wiſe, and their workes, and whatſoeuer befalleth them, as alſo contrarily, the wicked, the fooliſh, and their wicked follies, &c. Which words are vnderſtood by anantapodoſis, or ellipſis, are in the hand of God, ſet apart from the power, diſpoſition and will of man, and gouerned by a ſecret way, vnknowne to man, and by mans wiſedome vnſearcheable. No man knoweth louelove or hatred of all that is before them. Henee it is that no man is able to determine of Gods louelove or hatred by any thing ſubiect to man, whether good, or euill things, perfections or defects, whether naturall gifts of mind and body, or outward poſſeſſions, or any thing that occurreth to the ſenſes and minde of the naturall man. Therefore it muſt needes be a vaine labour, and fruitleſſe, ſtudie to ſeeke for any profit, contentation or happineſſe, in any thing by the endeauour of mans wiſedome here vnderunder the Sunne. Yet is eueryevery man of the earth thus vaine, neither can he be otherwiſe.
Verſe 2. All things come alike to all: there is one euent to the righteous, and to the wicked, to the good, and to the cleane, and to the vncleane, to him that ſacrificeth, and to him that ſacrificeth not: as is the good, ſo is the ſinner; and he that ſweareth, as he that feareth an oath.
A Confirmation. For all things come alike to all, that is to ſay▪ wit, and ſimplicity; beauty▪ & deformity; health, and ſickneſſe; ſoundneſſe, and diſeaſes; wealth, and pouerty; ſtrength, and weakneſſe; abundance, and want; long life, and vntimely death; ioy, and ſorrow; honour, and ignominie: finally, all kindes of proſperities and aduerſities, happineſſes and miſeries in this World happen to all, as well to the iuſt as to the wicked, and contrarily. All men are ſubiect to the ſame things, both the good and the cleane, and the filthy that is polluted with all kindes of vices, hee that ſacrificeth (a Synecdoche of the ſpeciall) hee that worſhippeth God, and diligently exerciſeth himſelfe in all Chriſtian duties, and he that is a contemner of Religion, a ſcorner of deuotion, a mocker of the godly, and their liues; there is the ſame condition of life, and fruition of earthly things, both to the good man, and to the ſinner, to him that ſweareth without reuerence of God, and maketh no conſcience of periury, as to him that dreadeth to vſe lightly the name of God in his mouth, much more for to ſweare falſly, but maketh conſcience both of his deedes and words.
Verſe 3. This is an euill among all things that are done vnderunder the Sunne, that there is one event vntounto all: yea alſo the heart of the ſonnes of men is full of euill, and madneſſe is in their heart while they liue, and after that they go to the dead.
AN amplification of the former vanitie by a compariſon of all other euills or vanities, figured by an Exclamation or Indignation. This is of all vanities the chiefeſt, and moſt grieuous to mans reaſon, yet not to be thought on with patience, that it ſhould be done to the wicked as to the good▪ that of men ſo much differing, as light from darkeneſſe, heauen from hell, there ſhould be made no difference in the diſpenſation of worldly things, as though there were neither wiſdome nor iuſtice in the world but plaine chance and blinde fortune ſeruing all alike. Yea alſo the heart of the ſonnes of men is full of euill, &c. A continuation of the compariſon figured by a Climax or gradation. As it is a moſt vaine and grieuous thing, that the ſame euent ſhould be to all men, ſo doth this aggrauate their miſerie, that the hearts of men all the time of their life, are full of griefe, ſorrow, wrath, enuy, angu ſh, …eare, deſpaire, euen a lumpe of miſeries, vexing and tormenting the whole body, and breaking forth into incurable madneſſes and follies, to the diſquieting and vexing one of another; and then after all, to be buried and ro…te in the earth, and to conſume i…t… ſlime and duſt, as though they neuer were, or had any being in the world. This is a thing moſt vaine and grieuous to bee thought, that of a vaine life there ſhould be a more vaine end, yea▪ that life and death ſhould be nothing but a crackling nothing, ſodainely vaniſhing.
Verſ. 4. For to him that is ioyned to all the liuing, there is hope: for a liuing Dogge is better then a dead Lion.
A Reaſon, why that death augmenteth this grieuous vanitie. For to him that is ioyned to all the liuing▪ &c. The Hebrew is, Ki mi a ſher jebuchar, quia vter ſit, qui eligatur, Firſt, becauſe whether of them he be that is choſen, that is to ſay, whether the iuſt or the vniuſt, he that maketh conſcience of his wayes, or he that liueth in his luſts be approued of thee, whoſe wayes and maner of life thou beſt likeſt, and moſt followeſt; when he is dead there is an end of all, and vſe of all both good and euill. But to him that is yet remayning amongſt the liuing, there is euer ſtill ſome pleaſing hope, and delightfull expectation of better things to the contentation of a mans minde. As he hath a preſent fruition of good things, ſo hath hee ſtill an hope of more, and if of euill things, as croſſes and troubles, dabit Deus his quoque finem, they ſhall hauehave an end, and the remembrance of euills paſt, ſhall affect the minde in time to come, I know not with what delight. The remembrance and relation of things paſt, euen of troubles and dangers delight the aged, as a deſire of hearing, ſeeing, and looking into the world tickleth the young that are vnexperienced. For the world promiſeth to the young man great matters, it putteth them in great and proude hopes, but it performeth I know not what. …t beateth him home that will needes rauen and range. He therefore that hath euaded out of many dangers and euills, is better then he that knoweth not the difference. Therefore to the liuing there is ſtill a feeding hope of a better condition in this inexhauſt treaſurehouſe of the variable world repleniſhed with innumerable bleſſings and benefits of all ſorts.
For a liuing Dogge is better than a dead Lion. The former ſpeach is figured heere by a prouerbiall ſentence. He that is but poore and of meane eſtate, is better then the man of authoritie, ſtrength, wealth, and honour that is dead, who hath loſt the ſocietie of the liuing, the good things and pleaſures of this life (whatſoeuer they be, or howſoeuer mixed) and is cut off from all hopes, and ioyfull complacence in the fruition of things deſired.
Verſe 5. For the liuing know that they ſhall die: but the dead know not any thing, neither hauehave they any more a reward; for the memorie of them is forgotten.
A Reaſon why that the poore man liuing is better then the corpſe of the noble. For the liuing know that they ſhall die. They know that they cannot alwayes liue here, but while they liue, they enioy the bleſſings of God here, which all men do deſire, and in hope and poſſibilitie the poore man yet liuing enioyeth all things. For God ſheweth forth many examples of exalting and humbling, that the meaneſt may hope, and the greateſt may feare. For they riſe and fall by him, not by themſelues▪ The careleſſe oft times attaineth to great wealth, and the wreſtling niggard commeth to pouertie, but neither of them can deſcribe how. Likewiſe, the remembrance of death doth put them in mind of their end, and their account, to refraine from euill, and to prepare themſelues to die in ioy and comfort, by purging their hearts and conſciences more and more through daily renouation of faith and repentance. For which cauſe a man at the point of death deſireth to liue but one houre longer, thinking himſelfe for that, better then him that is dead alreadie; the lifting vp of his heart and hands once more, giueth great contentment to him: and if after that he is dead in the iudgement of his friends, he reuiue againe but to looke vp on them, and to ſpeake two or three words, it giueth them wonderfull ſatisfaction. But the dead is depriued of all. There is no knowledge of any thing in the graue, no more hope, no repentance.
Neither hauehave they any more a reward. They can adde nothing further to themſelues in any reſpect, neither can any good thing more be hoped for, being cut off from all poſſibilities. Againe, as the time of labour is here, ſo is the meanes of reward here: as he here worketh, ſo ſhall his reward be increaſed: as he ſoweth, ſo ſhall he reape in this world, and in the world to come.
For the memorie of them is forgotten. Whatſoeuer they hauehave ſaid and done here, though they hauehave ſtriuen to draw all eyes and eares after them alone, yet now is there not any thought of them, but they are as though they had neuer bene borne into the world, in reſpect of the liuing. Both their future hopes, and their glorie paſt is vaniſhed away, as ſmoake in the aire, as the bodie into duſt, and duſt into the winde, which diſperſeth it all ouer the earth and the waters.
Verſe 6. Alſo their louelove▪ and their hatred, and their enuie is n…w periſhed: neither hauehave they any more a portion for euer in any thing that is vnderunder the Sunne.
AN amplification by an enumeration of ſome particulars. Alſo their louelove and their hatred, &c. Theſe words are to be taken actiuely, whether in the good or euill ſence, thus: Their loues, kindneſſes, liberalities one towards another, their feaſtings and reioycings one with another, &c. for which they were praiſed and extolled of men here, is periſhed. Their hatred, oppoſition, contention, reuenge, their glorie in ouerthrowing and vanquiſhing their aduerſaries, which alſo is a bleſſing promiſed to the godly, though the godly glorie not herein carnally, as the wicked do, but as the wicked are enemies firſt to the Lord, and to them for the Lord. In this ſence the Saints in heauen reioyce at the vengeance of the wicked which perſecute he Church, and waite for the day of vengeance, as men reioyce when their grounds are purged of weeds and ſerpents; all this, I ſay, is now periſhed. Their enuie alſo, emulation and ambition, contention of honour and preferment, is now periſhed.
Neither hauehave they any more a portion for euer▪ &c. They are now no longer partakers of earthly things, that are ſo much deſired and hoped of the liuing, no fruite of any facultie, or poſſeſſion redoundeth to them, they hauehave no part, no footing here any longer, but are ſwallowed vp of the graue, the pit hath ſhut her mouth vponupon them; ſo that their paths and wayes of life are cloſed vp as the paths of a ſhip in the waters and of a bird or arrow in the aire. The intent of the holy Ghoſt in all theſe things, is to ſhew the vanitie of life and death; to crucifie the world to vsus, and vsus to the world, that we might liue in the Lord, and not to giuegive way to diſſolute, careleſſe, epicuriſh liuing, as the wicked doe interprete all things according to their luſts, and vſe them to their damnation, which by words and deeds they call vntounto them.
Verſe 7. Go thy way, eate thy bread with ioy, and drinke thy wine with a merrie heart: for God now accepteth thy workes.
THeſe next foure verſes are an explication of the conſequence, verſ. 15. chap. 8 by an enumeration or an hypotypôſis of the vſe of worldly things, by way of an exhortation or permiſſion of their comfortable and ioyfull vſe, whereof many make ſome doubt; as man is moſt apt to place a deuotion and conſcience in things indifferent, with neglect of that which is neceſſarie. Our owne things pleaſe vsus beſt, but other mens we ſee a farre off, and are coldly affected. So we deale with God. But the kingdome of God ſtandeth not in meates, drinkes, wedlocks, &c. which are worldly and tranſitorie things, but in a new creature. For no ordinance of God is to be diſanulled. But if we be renewed, all things ſhall become holy to vsus. For to the pure, all things are pure and holy: otherwiſe, the beſt things are vncleane to vsus, and defiled by vsus. We are not vnderunder the bondage of any thing, but all things are ſubſeruant to vsus, and lawfull, except in caſe of offence. Go thy way. The firſt particular is of the comfortable vſe of meates and drinkes. GiueGive ouer thy carefull and vnprofitable ſtudies, and idle ſpeculations, leaue ſecret things to the Lord; be content with that which he giueth by lawfull meanes in a lawfull calling; deſire not other mens labours, pled not in difficult, hard and vneuen by-paths with griefe and greedie deſire, but eate thy bread with ioy, liue comfortably of that which thou haſt; caſt thy care vponupon God. Drinke thy wine with a merrie heart: Let faith & peace of conſcience expell the bitterneſſe of diſtruſt and feare; the arme of the Lord is not ſhortened, nor his hand emptied; thy care can neither adde nor diminiſh: the Lord is mercifull, not cruell to leaue his ſeruants; he is bountifull, not niggardly; if he tarrie long, it is but to trie thee. Though he kill thee, as Iob ſaith, yet beleeue in him. Hope in God, ſaith Dauid, doe good…, dwell in the land, and thou ſhalt be fed. Eate and drinke therefore with an hopefull heart, comfort thy bodie with thy goods, For God accepteth thy workes. Becauſe thou art not carefull, diſtruſtfull, fearfull, not leaning to thine owne wiſedome, not relying on thine owne prouidence, nor arrogating the gift of God to thy ſelfe, and bleſſing thy ſelfe as infidels doe, therefore doth God accept thy workes, for he accepteth thy perſon, and hath taken thee into his protection and wardſhip: therefore eate with ioy, drinke with mirth, liue in comfort. Obſerue here, that firſt we muſt pleaſe God by faith in him, which is his owne gift and worke. Secondly, when he is thus pleaſed, then doe our perſons pleaſe him, we are his, and accepted of him in his Sonne, in whom we beleeue. Thirdly, when he accepteth our perſons, then do our workes pleaſe him, both religious exerciſes, and externall workes, as eating, drinking, feaſting, reioycing, apparelling, marrying, &c. For God is glorified in all things by his children. For they reſpect the glorie of God their maine end, not the ſatisfying of the fleſh in the affections and luſts thereof. The feaſts of Abraham and Iobs children were accepted of God: the royall attire of Solomon, Dauid, Heſter, pleaſed the Lord, becauſe their perſons pleaſed him. The Wedding dinner of the Iewes pleaſed Chriſt, Ioh. 2. 2. The labour of the husbandman and tradeſman: the honeſt care of eueryevery houſholder, the worke of eueryevery ſeruant pleaſeth him. Faith and a good conſcience remoueth away the curſe from vsus, and then are all things bleſſed to vsus.
Verſe 8. Let thy garments be alwayes white, and let thy head lacke no oyntment.
THe ſecond particular is of Apparrell; Let thy garments, &c. As God hath crcated all things for the ſeruice and vſe of man, aſwel for ſatiety delight, and pleaſure, as for neceſſitie, not onelyonly skinnes of beaſts, haire and wooll for cloathing, but alſo ſilkes, and fine linnen for elegance, and ornament, and hath giuen an vnderſtanding heart to man to find out the skill and knowledge of converting them to a mans comfortable vſe; he may alſo vſe the ſame according to the dignity of his perſon, yet in modeſtie and ſobrietie, in careleſſe comelineſſe, to ſhew forth reuerend gravitie, not contemptible leuitie, as phantaſticall apiſhneſſe is now in moſt people ridiculous, making themſelues ſpectacles of folly one to another, as though the ſoule were made for the apparrell, and the apparrell, to ſhew forth the luſt of the body, which is in theſe dayes like the fire of hell, deuouring vp all things, firing men and women of all ſorts out of their poſſeſſions, and bringing many into deſperation, their pompous ſhewes ending in ignominie, and making them by-words to the baſeſt people.
Let thy head want no oyntment. In thoſe countries there are many aromaticall plants, and much vſe of oyntments which are in thoſe places moſt precious, and delicious, vſed for the refreſhing of the ſpirits with the fragrant odours thereof. The vſe hereof our Sauiour Chriſt approued in receiuing the oyntment brought him, and commending the woman for it. Iohn 12. 3. 7. and elſe-where. By oyntment, is meant all kindes of ſents and perfumes, and whatſoeuer elſe for the comfort and delight of all the ſences, all precious and pleaſant things dainties, and nouelties, vſed not for prouocations to luſt, or of pride, but for the ornament of the ſoules pallace, that ſhe may more cheerefully execute her functions therein.
Laſtly, white garments and oyntments ſignifie ioyfull and comfortable liuing in the right vſe of the fruit of faith, and peace of conſcience.
Verſe 9. Liue ioyfully with the wife, whom thou loueſt all the dayes of the life of thy vanitie, which he hath giuen thee vuder the Sunne, all the dayes of thy vanitie: for that is thy portion in this life, and in thy labour which thou takeſt vnderunder the Sunne.
A Third particular, is of wedlocke, or houſe-keeping. Liue ioyfully, &c. As heretofore he hath ſhewed, that wiſedome, in reſpect of worldly goods, is the gift of God to extenuate the miſeries of this vaine life, and that both in their getting and ſpending; and alſo, that fellowſhip and community of life in mutuall duties, is a great meanes alſo; ſo heere he ſheweth, that in aeconomie or wedlocke, coniugall louelove and ſocietie is a means alſo, and the gift of God, Prouerbs 18. 22. whereby many miſeries in houſe-keeping, and vexations from without alſo, are auoyded or mittigated.
Liue ioyfully, &c. This he ſpeaketh not as though eueryevery thing in wedlocke were lawfull, ſeeing that it ſerueth ſpecialy for the procreation of children for the ſupply of Gods Church, and accompliſhment of the number of the Elect: and alſo to auoyd fornication, not for brutiſhneſſe, and laſciuiouſneſſe, after the manner of the heathen, and Epicures, who pamper their bodies by all meanes, and deuices for none other ends. To this end the Apoſtle, Rom. 13. 13. exhorts Chriſtians to liue honeſtly as in the day, not in gluttony and drunkenneſſe, nor yet in chambering and wantonneſſe, for marriage is honourable, Hebr. 13. 4. and the lawfull vſe of Matrimony in theſe words, and the bed vndefiled. Which words are oppoſed to whooredome, and adulterie, whether it be with another, or a mans owne wife, the affections & imagination being fixed on anothers. To bee briefe, his meaning is, that the continuance of coniugall amity, or firſt vnion of affections, which is the inward bond of matrimony, is a great meanes to auoyde much vanity, which ariſeth of the violating of this vnion. This ioyfull liuing is maintained by giuing due beneuolence, 1, Corinth. 7. 3. and Gen. 26. 8. which text let a man interprete as he pleaſeth, I thinke that in all things for mans vſe, there is not onelyonly a meere neceſſitie giuen of God, but alſo a ſatietie permitted, not ſaturitie, which in this kind is ſalacitie and proteruious behauionr. For if we muſt marrie in the Lord, as the Apoſtle there teacheth, then we muſt liue in the Lord, euen keepe our bodies vndefiled members of Chriſts bodie, elſe we cannot glorifie him in bodie and ſpirit, 1. Cor. 6. 20. To conclude, to weigh this and all things moderately and indifferently by wiſedome, let vsus note what the Apoſtle ſaith, 1. Cor. 10. 13. There hath no tentation taken you, but ſuch as appertaineth to man. Yet his meaning is withall, that we ſhould aime at perfection in all things. Though God beare with our frailties and imperſections, yet we muſt not make a ſtand for all that, much leſſe grow remiſſe, but rather receiue comfort thereby, and thereupon encouragement in the way to perfection.
Whom thou loueſt. Whom thou haſt and doeſt ſympathize and affect aboue all other women. LoueLove is the procreant and conſeruant cauſe of this comfortable liuing. What this louelove is, the Apoſtle ſetteth forth by a compariſon of Chriſts louelove towards his Church, which is alſo illuſtrated by the Equall, he loued his Church as himſelfe, euen ſo muſt men louelove their wiues, viz. as their owne bodies, Eph. 5. 25. &c. And this ſhalt thou doe, if thou delighteſt in her louelove, (in the Lord) Prou. 5. 19. as the louing Hind and pleaſant Roe louelove their mates, if thou beeſt faithfull in regard of bodie and goods, that is, if thou liueſt onelyonly to her, and for her in the Lord; if thou prouideſt for her, and maintaineſt her without fraud, according to thy eſtate; if thou paſſeſt by her infirmities, honouring her as the weaker veſſell, and kindly entertaineſt her friends for her ſake.
All the dayes. q. d. LoueLove one another, and liue comfortably together as long as ye liue together, as well in old age as in the flower of youth, as well in the fading as freſhneſſe of beautie. In that he ſaith, All the dayes, it is euident, that he meanes not Epicuriſh louelove (as ſome thinke he ſpeakes all here in the perſon of the Epicure) which proceedeth from luſt onelyonly, and is grounded on outward beautie and meere fleſhly allurements, and vaniſh away with beautie, and that with youth.
Of thy moſt vaine life. This he often repeateth to curbe and draw backe roauing fancies and groundleſſe imaginations of I know not what happie contentation in this life, which withhold a man from preſent duties, and preſent comfortable vſe of things, and conſtancie, tormenting himſelfe with diſcontentment and vnſetledneſſe, and ſo wants or fully enioyes not ſuch comforts or mitigations of vanitie, as here by ſobrietie of wiſedome may be had.
Which he hath giuen thee vnderunder the Sunne. That is, which wife God hath giuen thee. A good wife is the gift of God, and of worldly comforts the chiefeſt, Prou. 18. …2. An euill wife is a plague and ſcourge giuen of God to the wicked.
All the dayes) that thou ſhouldſt liue with her in godly louelove and honeſtie, in comfortable ſocietie, as long as thou liueſt. Of thy vanitie) of this miſerable life, which to mitigate, God hath ordained this coniugall ſocietie, as a chiefe remedie among others.
For that is thy portion. An argument of confirmation. As he ſaid before, that the comfortable vſe of worldly goods gotten with great labour, was the gift of God, or remedie to cheere the bodie in the vanitie thereof, Chap. 3. 13 and 5. 18. ſo here he ſaith, that the ioyfull, cheerfull, and comfortable vſe of wedlocke in the feare of God, is a mans portion, euen the chiefeſt and beſt good of outward goods, which who ſo wants, he can hauehave no ioy in any thing. For if in ripeneſſe of age he want this coniugall comfort, he is but halfe himſelfe, ſolitarie and mournefull. But if he be fellowed with a wicked woman, then he is euen no man, and wearie of life.
In this life. Many men imagine to themſelues a more complete and full portion then this, whereof they make this to be but a part, but yet it is the principall part, and remaineth to man when other faile. For whether a man be in proſperitie or aduerſitie, in ſickneſſe or health, this is a liuing comfort, euen a ſpeciall remedie, and vniuerſall remedie appliable to him in eueryevery ſtate. The faithfulneſſe of Ouids wife was an onelyonly and ſpeciall comfort to him in his baniſhment, though ſhe was at Rome, and he in Pontus, as diuers of his Epiſtles make manifeſt.
And in thy labour, which thou takeſt vnderunder the Sunne. He ſaith not, this is the fruite or end of thy labour, which is the practiſe or life of ſwiniſh Epicures, whoſe labours are onelyonly for bodily pleaſures▪ and pleaſure their whole felicitie; but in thy labour, in all thy trauels, troubles, ſorrowes, ſufferings, this is a remedie, reliefe, ſuccour, when a man hath a prudent, faithfull, and louing fellow to compaſſionate and communicate with him in eueryevery ſtate and condition of life.
Verſe 10. Whatſoeuer thine hand findeth to do, do it with thy might: for there is no worke, nor deuice, nor knowledge, nor wiſedome in the graue, whither thou goeſt.
A Fourth particular of reioycing, is ſedulitie or diligence in a mans vocation, both in the workes of our Chriſtian calling, and of our particular calling. Whatſoeuer thine hand findeth to do▪ &c. God hath giuen a gift or talent to eueryevery man to be exerciſed therein, God layeth ſome work or buſineſſe before eueryevery one: worke is prouided for him againſt his comming into the world: Ars long a, vita breuis: Skill, knowledge or art is long or difficult, buſineſſe is great, but life is ſhort and ſickly, time haſteth, and is irreuocable. Therefore performe thy dutie towards God, towards thy neighbours, towards thy ſelfe, without delay, while time and opportunitie laſteth: for God hath appointed a conuenient ſeaſon for eueryevery thing, euen the leaſt thing. Thou haſt the gift, the worke, the time, the opportunitie and ſeaſon from him, obſerue and do thereafter. Then ſhall eueryevery thing go well with thee, thou ſhalt preuent manifold croſſes and hinderances, thou ſhalt hauehave a quiet and peaceable conſcience, and auoide this vanitie, euen the penaltie of idleneſſe, which is pouertie and ſorrow, and many euills. For whereinſoeuer we ſinne, therein ſhall we be puniſhed; That is Gods vnchangeable decree. Therefore ſayth Salomon, the ſtrong man attayneth to riches, and ſo to what comforts riches may bring. Surely, whatſoeuer befalleth a man, if it be not through his owne idleneſſe and follie, it is not grieuous, but he taketh it as from the hand of God, and is well contented, being for his good ſome way, and for Gods glory, as the example of Iob teſtifieth. Doubtleſſe this was a great comfort to Iob in his extreamitie, euen the conſcience of his innocencie, ſinceritie and godly indeuors at all times. This ſuſtained him againſt the temptations of Satan, of his kinsfolkes, and his wife, for at this time he was throughly tried, his comfort was onelyonly in God, and his good conſcience.
For there is no worke, nor deuice, &c. A confirmation. The time of working is in this life, it ceaſeth in the graue. Heere may a man reioyce in his worke, but when the night cometh, a man leaueth working, and receiueth his wages; no man ſhall be benefited by thy workes, wiſedome, skill, or counſell, when thou art dead, neyther canſt thou praiſe God, nor glorifie him in the graue. For here is the time of vſing, and beſtowing thoſe gifts that God hath giuen for his glorie in this life. The ſoule muſt be rewarded according to her workes done in the body, and by the body; but when the body is dead, the ſoule can worke no more for a reward. For her inſtrument wherewith ſhe worketh, is taken away for euer. If the ſoule glorifie not God with the body and bodily things (heare this yee Church-robbers, Bels, Iezebels…) i… ſhall neuer glorifie him in heauens, but deſcend to him that is Lord of the fleſh and death. For the prophane and vncleane can hauehave no fellowſhip with the Saints in glorie, becauſe they are no members of Chriſt his myſticall body, they are in their menſtruous cloth, in their bloud, Ezeoh. 16.
Verſe 11. I returned and ſawe vnderunder the Sunne, that the race is not to the ſwift, nor the battell to the ſtrong, neither yet bread to the wiſe, nor yet riches to men of vnderstanding▪ nor yet fauour to men of skill, but time and chance happeneth to them all.
THE ſecond example of induction of the euent of the deedes and indeuours of men, euincing that nothing is in our power, but all is in the hand of God, Verſe 11. 1…. I returned.) whereas I ſaid before, that ſedulitie and diligence is a meanes to auoyde or mitigate many vanities and euills, whereby to obtaine ſome contentation of minde in this vaine life▪ it is not ſo to be vnderſtood as that a man can by his owne indeuour obtaine it, neyther yet is hee to place any confidence in his gift or diligence, for they ſhall be either fruitfull or fruitleſſe to him▪ as pleaſeth God. For this is certaine that there is no certainetie in any thing, that man might feare God, and onelyonly depend on him, and know that whatſoeuer he is, or hath, it is Gods▪ and in Gods diſpoſing to his owne glorie, who will do with his veſſells what pleaſeth him, he formeth thee, and vſeth thee in his wiſedome according to his owne will; but the vaine imaginations of man are infinite. I returned and ſaw vnderunder the Sunne. A confirmation of that which followeth by the teſtimony of his owne obſeruation. That the race is not to the ſwift, &c. This hauehave I conſidered, that the vſe of thoſe faculties of body and minde, which God hath beſtowed on man, eyther in his birth, or by his induſtry, is not in mans power. For the race is not to the ſwift, nor battell to the ſtrong Againe, if a man being indued with theſe faculties, doth alſo vſe them, and vſe them well; yet the profite and fruit thereof is not in the power of him that vſeth them rightly. For doe we not ſee that bread is ſometimes wanting to the wiſe, money, meate, drinke, and apparrell to the learned, wealth to the prudent and men of vnderſtanding fauour and grace to men of learning and skill? Therfore both the facultie and gift it ſelfe, the exerciſe of the gift and the benefit of the exerciſe is to be referred to God, who is the author and diſpoſer of all gifts and euents. Surely, this ſeemeth to be a great vanitie and grieuous to carnall reaſon, that the ſwift ſhould looſe the benefit of the race, and another that ſitteth ſtill receiue it; that the ſtrong man. ſhould looſe the reward of the battel, and the wiſe man who procureth much good vntounto others, ſhould want neceſſary foode and payment; that the prudent and man of counſell, by whom publique and priuate ſtates are ſettled, vpheld, and maintained, ſhould want riches, and that men of skill, ſhould want good will and fauour. Againe, the ſwifteſt man ſometimes in running, looſeth the race, the ſtrong armie looſeth the battell. So Abraham with his three hundred ſeruants put foure Kings to flight, Geneſ. 14. Gedeon with the found of Trumpets murdered the hoſte of the Madianites, Iudges 7. Dauid ſlew the Grant Goliah, 1. King. 17. Leonidas with ſixe hundred men maſſacred fiue hundred thouſand of Xerxes hoſte. Tomyris Queene of Scythia, deuouted vp the whole hoſte of Cyrus, whoſe force Babylon could not reſiſt. So Iudas Maccabeus cut downe his ſtrong enemies on eueryevery ſide. What ſhould I ſpeake of the Prophets of Chriſt, and the Apoſtles the lights and life of the world? What was the reward of their wiſedome, their gifts and labours? And why? Becauſe dogges muſt hauehave meate howſoeuer, gluttons muſt ſurcharge their ſtomacks, whores muſt …ide in coaches, and fare deliciouſly, and goe ſumptuouſly; ſcuballs, that doe nothing but deuiſe how to grace a luſtfull corps are thought worthy of any thing, of all they hauehave, be it neuer ſo much. But Chriſt in his Miniſters, as he was in his owne perſon, muſt be expoſed to deriſion and contempt; any thing is enough for a Prieſt, they muſt want neceſſaries in their greateſt labours, as the Iſraelites did in Egypt. But Bel▪ and Iezebel, & lay Impropriators areſuperfluous enough; but wherein they ſinne, therein ſhall they be puniſhed, let all men obſerue how they proſper, or whether he depriue them of his grace, at leaſt of continuance of temporall bleſſings, as they with-hold his coate from him, and ſhare it among them. Let, I ſay, eueryevery man of wiſdome note this, and then tell me how many eſcape vengeance. Miniſters muſt worke on the weeke day for neceſſary food (to make their title of Gentlemen ridiculous) & earne with great pains the other halfe of their gowne, if they can, and ſpend their ſtrength on the Sabbath day, while greedy Bel is all for his body, to make it fat and ſhining, and Iezebel for the ſhew: yet they ſit with bookes in their hands, as in Ezechiels time, they can reade and talke to pride in their wits, their talking is but the crackling of thornes vnderunder a pot. For the one taketh away the Miniſters food to giuegive it to dogs, and feed horſes, and for voluptuous liuing; and the other plucks off his coate, to further the beautifying of a carrion-Idoll. But if he will pleaſe Bel, and admire Iezebel, (for ſhe lookes about to ſee who lookes on her) then he ſhall be allowed ſomewhat, the crummes vnderunder their table, a dinner or a ſupper, to ſee and praiſe their fineneſſe, and to be blinded with Marthaes courteſie. Bel and Iezebel are the moderators and cenſurers of his Sermons, if the ſtyle and phraſe be right, (that is, nothing to the purpoſe) the good ſeruant ſhall enter into the ioy of his maiſter and miſtreſſe. Stat fixum, the corpſe is the Idoll that now muſt be adored and glorified. The Prieſt muſt ſtoupe and yeeld his necke: why? becauſe the Frier domineered. Is there no difference betweene ſtaring and ſtarke mad? Stulti dum vitant vitia in contraria currunt, & tandem coincidunt. As good the Frier, as the Atheiſt: as good Baal ſtill, as the Calues of Bethel, and Bel: as good the better extreame, as the worſe, if we muſt needs be in extreames: as good and better Superſtition then Atheiſme. If we beate the diuell out at the fore doore, and let him in at the backe doore, what are we the better? There muſt be a Iudas and an Antichriſt, euen ſo muſt there be an Atheiſt that can vſe the Scripture politickly, or Turklike frame a religion and conſcience to himſelfe, according to his luſts out of all opinions. For that he will bee a Papiſt, for this a Puritan, for that a Browniſt, for this an Anabaptiſt, or Familiſt, &c. and for all a foole and a beaſt.
But time and chance commeth to them all. The time of riſing, falling, aduancement, deiection, fauour, diſgrace, plentie, ſcarcitie, &c come to all, euen to the wiſeſt and moſt prouident, according to the appointment of God in his prouidence, whoſe wayes and meanes of effecting his workes are vnſearchable. The old world knew not their time of viſitation. Sodome knew not her time, Ieruſalem knew not her time, Babylon knew not her time, the Whore of Babylon knoweth not her time till ſhe be troden vnderunder foote as dung, neither ſhall the laſt end of the world know their time. And as it is in viſitations and indgements, ſo is it alſo in mercies and deliuerances, that men might hereby be taught to feare God, and depend wholly on him.
And chance commeth to them all. It is chance in reſpect of vsus, who are ignorant of cauſes, and improuident; not in reſpect of God, who doth all his workes in wiſedome, according to the eternall counſell of his will, and from whom no ſecret is hid, himſelfe being the orderer euen of all euill ſecrets to his owne glory and good of his elect. Therefore to God there is nothing chancefull or ſudden, but to vsus all things are vncertaine, and chance bringeth to paſſe ſuch effects, as by all our owne ſtrength and wiſedome could neuer hauehave bene effected; yea oft times what we by our ſilly wiſedome and inſufficient ſtrength are plodding about, chance notably effecteth. Yet are we not to deſpiſe the meanes and gifts of God, no more then the husbandman neglecteth the times, tooles and meanes of earing and reaping. But we are hereby taught, that although a man hath all gifts and meanes, yet he muſt commit the bleſſing and ſucceſſe thereof to God.
Verſe 12. For man alſo knoweth not his time, as the fiſhes that are taken in an euill net, and as the birds that are caught in the ſnares, ſo are the ſons of men ſnared in an euill time, when it falleth ſuddenly vponupon them.
A Confirmation or reaſon of the former example of induction. For man alſo knoweth not his time. Theſe words ſeeme to be a compariſon from the equals. Man is ſo farre from hauing any power or command of himſelfe in the things aforeſaid, that he knoweth not what ſhall happen to him in any time, day, or houre, no more then other creatures. This he illuſtrateth by a ſimilitude, the protaſis or propoſition whereof is double: As the fiſhes are taken in an euill net, and as the birds that are caught in the ſnare, the apodoſis or redition: So are the ſonnes of men ſnared in an euill time. The fiſhes in their kinds are wiſe and prouident, ſuſpitious and cautelous, dreading many euils, and auoiding many dangers. For as they are cunning to inſnare and deuoure one another, ſo are they ſubtill to preuent euils, and defend themſelues, and to prouide and gather foode for the preſeruation of their kinde. The like may bee alſo ſaide of birds. But whereas all things are vnderunder the power and dominion of man, created for his ſeruice, and therefore hath alſo vnderſtanding and knowledge giuen him to ſerue himſelfe of the creatures, though they be high in the aire aboue him, and deepe in the waters beneath him, and farre in the forreſt from him, all out of his reach, giuing him as it were the farewell, and bidding defiance to him, as being in their owne power, and hauing nothing to do with him, nor he with them, as they imagine; yet can they not eſcape his hand, nor auoide his power, becauſe the decrre muſt ſtand, Gen. 1. 28. Be fruitfull, and repleniſh the earth, and ſubdue it, and hauehave dominion ouer the fiſh of the ſea, and ouer the fowle of the aire, and ouer eueryevery liuing thing that moueth on the earth. Therfore cannot that which is in the depth of the aire, nor in the height of the ſeas, nor in the far corners of the wilderneſſe, nor that buildeth in rockes and tops of trees, nor that is hidden in the thicke buſhes and hollow trees, nor that lurketh in dens and caues of the earth, nor which is bedded in the mud and rootes of flags, nothing can eſcape his nets, grins, hookes, bates, but they are taken vnawares, they know not how, nor by whom, they willingly runne their heads into the net, their feete into the ſnare, their iawes to the hooke; all which traps they either ſee or diſcerne not, or elſe they are ſo priuily layed and diſguiſed, that they ſee not. For man is wiſer then beaſts, he comprehendeth them, but they cannot comprehend him. As the ſoule of man exceedeth beaſts, ſo doth God exceed men: yet like beaſts, they thinke that they are far out of his ſight: hee is in the height of heauen, they are in the depth and lower parts of the earth, they are couered with the clouds, as Adam was hid from him in the thickets of the garden▪ Gen. 3. 10. as at the day of iudgement they ſhall runne into caues and holes of the rockes to hide them, and vnderunder the bottomes of mountaines if it were poſſible; yea and they couer with a couering, hiding their counſels deepe from the Lord, and keeping cloſe their deuice in the bottome of their heart from the Lord. They neuer thinke of him, nor know him, though he walke in the midſt of them, no more then wilde beaſts, wilde foule and fiſhes know man their ſoueraigne, being alwayes among them, and in their ſight, but they diſcerne him not. For though the wittie wicked thinke himſelfe to be the wiſeſt, yet he is a foole, Pſal. 14▪ 1. and a beaſt. And of foule, beaſts and fiſhes there is a generoſitie and a ruſticitie, an innocencie and a crueltie, yet all is beaſt. God comprehendeth man, and all things, but he is infinite, and comprehended of nothing. The ſubtilty of the wicked is but fooliſhneſſe, he puts his foote into the trap, his heele into the grin, his necke into the ſnare, with prouidence and cunning, as the greedy fiſh and rauenous foule, that hee alone may ſwallow vp all the hooke into his throate, and be firſt taken. He diggeth vp a pit, and falleth into it himſelfe; he hideth his trap priuily, and his owne foote is taken. He imagineth that all things muſt giuegive way to his wiſedome and counſell, for God is not in all his thoughts: but when he leaſt ſuſpecteth, God that is greater then he, whoſe power, command, ſoueraigntie and glory he neuer regarded, ſtriketh him ſuddenly, and intangleth him in his owne nets and traps. Sennacherib, Antiochus, Nabuchadnezzar, Alexander, were become Behemoths and Leuiathans, Elephants and Whales, ſurpaſſing the common condition of men, Heroes, or Demi-gods; ſwords, ſtau…s, hookes, lines, ſnares, nets, were but ſticks and cobwebs: but in their greateſt rage and tumult he putteth his hooke into their noſes, and turneth them about with his bridle, Eſa. …7. 29. The wicked conceiue miſchiefe, and bring forth iniquitie, and their belly prepareth deceit, Iob 15. 35▪ as did Achitophel, Haman▪ Iudas, &c. but they ſuddenly periſh, and come to a fearefull end. For there is a ſnare in the proſperitie and hopes of the wicked. They are trap-makers and ſnare-ſetters for others, and others for them. For ſo are the wits of the wicked exerciſed all their dayes. They walke about with ſnares and nets, and walke among ſnares & traps. Now are they takē ſuddenly in their owne, now ſuddenly in other mens. They are preuented by ſudden death, as the vnripe grape is ſhaken off, and the flower of the oliue with a ſtormie blaſt or nipping Eaſt winde, and their glorious verdure is withered in a moment, as the ioyous and luxurious graine is blaſted with lightning. Amnon periſhed when his heart was merry with wine, 2. Sam. 13. 29. Belteſhazzar periſhed ſuddenly in the night of a feſtiuall day, Dan. 6. 30. Nabuchadnezzar in the ſame houre that he exalted himſelfe aboue all power, was diſrobed of his royaltie, turned into a beaſt, and driuen out from amongſt men. The rich man, in the ſame night that he bleſſed himſelfe in the reuiew of his worldly poſſeſſions, was carried away to hell. The old world was ſwept all away with the floud, when they were eating, drinking, feaſting, marrying. So were the Sodomites in a morning, when they were ready to riſe from nightly venery to adorne their proud corpſe for meetings, to eating, drinking, gaming, to prouoke to luſt, and to make themſelues ſtrong for luſt. For they were rich, and deſpiſed the poore, they were farting full, and ſpuing full, proud beaſts, they regarded not the afflictions of Ioſeph, but were cruell, and mad againſt thoſe that reproued them, as their dealings and ſpeeches to Lot do teſtifie. We in this land are growing into this veine, to be crafty and proud donaughts, the child teaching the father, being it ſelfe reprobate to eueryevery good worke.
Verſe 13. This wiſedome hauehave I ſeene alſo vnderunder the Sunne, and it ſeemed great vntounto me.
THe third example of induction of the euent of counſels and wiſedome: the vanitie whereof (to carnall reaſon) ſheweth the vnknowne and deepe wiſedome of God, who moſt wiſely, and to the beſt ends ordereth and diſpoſeth the ſame. Whereas hee ſayd before, that bread was not to the wiſe, nor riches to men of vnderſtanding, which was a ſpeciall and remarkeable vanity, he returneth to a better reuiew thereof, and expreſſeth it at large vnderunder a Parable. Wherein it is by an Hypotyp…ſis, or liuely deſcription plainly ſet forth before our eies. It conſiſts of two partes, of a Preface, and of a Narration. The Preface as in this verſe; This wiſedome hauehave I ſeene alſo, &c. This worke of Gods wiſedome doe I alſo obſerue, and it is a thing not vn-uſuall, but it is to mans reaſon ſtrange and wonderfull. Firſt, that a man of counſell and wiſedome ſhould be poore. Secondly, that the benefit and vſe of his wiſedome ſhould redound to the vnthankefull, who being protected and inriched by his wiſedome, ſhould notwithſtanding leaue him deſtitute, and let him liue in pouertie ſtill. Which thing is eueryevery where now adayes verified in many worthy ſeruants of Chriſt, whoſe paines in the Goſpel is of great deſert, and the benefit thereof ineſtimable.
Verſe 14.
There was a little Citie, and few men within it: and there came a great King against it, and beſieged it, and built great bulwarkes againſt it.
Verſe 15. Now there was found in it a poore wiſe man, and he by his wiſedome deliuered the Citie, yet no man remembred that ſame poore man.
THE Narration or Parable it ſelfe in theſe two verſes, There was a Citie; little in it ſelfe, and the inhabitants were few. It was neyther fortified with Towers, Caſtles, ſtrong Walls, nor Gates of ſtrength, nor yet prouided of men and munition for the battell. And a powerfull King came againſt it with a great army: hee layd ſiege to it, and built great bulwarkes againſt it, and made engines to batter it downe vponupon them. Now amongeſt all the rich, the ſtrong, the honourable, there was found a man of a verie meane eſtate (as God beſtoweth his gifts as pleaſeth him on the poore, and the young, Iob 32. 8. 9.) but yet a man of wiſedome, iudgement, and counſell, who by his wiſedome deliuered this Citie. EueryEvery man tooke notice of him, for they were in great feare and deſpaire; and they were all partakers of this benefit. Their wiues and children, liues and goods were preſerued by the wiſedome of this poore man. But what was the euent of his gift, and practiſe of his gift? What fruit redounded thereby to himſelfe?
There was no man that remembred that poore man. Both they and all that euer they had were in his hands; they receiued life and goods of him, for by his counſell he pulled the City out of the jawes of the enemy, who was ready to ſwallow it vp at once, whereas he might hauehave eſcaped free himſelfe and left them deſolate. Yet for all this, as Nabal dealt with Dauid, they regarded him not. For hauing obtained what they deſired, they let him ſhift for himſelfe, as wicked hypocrites vſe to deale with their painfull teachers, as they doe with their emptied figge-frayles, they forgot him, and tooke no notice afterwards of him. So the Butler of Pharaoh, being ſet at liberty, forgot the affliction of his fellow priſoner Ioſeph. Dauid was ill rewarded by Saul, who of enuy, becauſe the women ſung Anthemes of that worthy and wonderfull conqueſt of Goliah, perſecuted him with a wicked eye. Chriſt was ill rewarded by the nine Lepers, who being cleanſed of that grieuous diſeaſe, would not returne to giuegive him ſo much as bare thankes, not ſo much as to acknowledge the benefit. But he was worſe rewarded by him that being afflicted with an infirmity thirty and eight yeres, Ioh. 5. who after that he was cured, diſcouered him to his enemies that ſought his life, verſe 15. For he fearing the cruelty of the Phariſies reprouing him, verſe 10. reſpected his owne ſafety, as it may ſeeme. And the Pillars of our peace, plenty, and ſecurity in this Land, I doe meane, godly, painefull and profitable teachers are of many little regarded. Yea many liue in beggery, and worke for their liuings, the proud epicuriſh laitie reioycing thereat. Iudge as yee will, yee ſwiniſh▪ Gadarenes, theſe deſpicable ones are the pillars of your happineſſe, not your curſed wiſedome in making the fine great, and rent ſmall to defeate them of their right, nor your manifold ſubtilties to diminiſh the chippings, and parings, and ſmall bitlockes, when ye hauehave already got the whole loa…e.
Verſe 16. Then ſaid I, wiſedome is better then ſtrength▪ neuertheleſſe the poore mans wiſedome is deſpiſed, and his words are not heard.
AN amplification of the Parable by a Conſectary, ſhewing the excellence of wiſedome, and vſe thereof, in whomſoeuer it is, though the common ſort reſpect perſons and outward appearances, and admiring the rich and the ſtrōg, deſpiſe the ſame, or hauehave it ſmall in account. Then ſaid I, when I ſaw that ſtrength, multitude, riches, nobility, had no power in them to benefit the owners thereof in their greateſt want, nor to deliuer them out of iminent danger, but a poore man deſtitute of theſe helpes did it by wiſedome; Then I ſawe, I gathered by good conſequence, and learned, and alſo teach others what the excellence and dignitie of wiſedome is, and how that it is to be ſought for, and imbraced aboue all other deſirable things.
Wiſedome is better then ſtrength. An illuſtration of the excellence of wiſedome by an argument of the Leſſe. Strength is a thing admired and deſired of all; the ſtrong man glorieth, and ſecureth himſelfe in his ſtrength, as did Goliah, but wiſedome is better and a ſtronger defence. Samſon was ſtrong, yet was hee ouercome by the ſubtilty of a woman. Abimelech was ſtrong, yet a woman vnawares ſlew him with a peece of a Mill-ſtone, Iudges 9. 53. and ſo deliuered the City. Cyrus was ſtrong, yet by the ſubtilty of a woman (as Stories report) was he and eueryevery man of his great army ſlayne; and ſo was Holofernes alſo, and his murdering hoſte ſhorne vp. Ahab truſted more to his ſtrength then to the counſell of Micah, therefore he periſhed. Zedekiah and his Princes truſted to their ſtrength, and deſpiſed the counſell of Ieremie, therefore was he and his Princes ſlayne, Ieruſalem ſacked and ſet on fire. Nabuchadnezar refuſed the counſell of Daniel, and boaſted in the defence of Babylon, and ſtrength of his ſouldiers; and ſo did Beltſhazzar alſo, and Xerxes, of whom I ſpake before, but their ſtrength helped them not, as Deuid ſaith.
Though the poore mans wiſedome be deſpiſed. Though the common ſort which is brutiſh, eſteeming ſtrength, beauty, wealth, apparell, &c. the moſt deſirable things, becauſe they ſerue for the feeding and pampering of the fleſh, doe lightly regard, yea deſpiſe wiſedome, eſpecially in him that doth want theſe outward things, yet is he better then they, as appeareth by his example afore mentioned.
And his words be not heard. A baſe conditioned perſon is honoured for his riches and apparell ſake; and the ſpeech of a foole in the place of honour, is applauded. Externa perſonae dignit as conciliat dignitatem orationi. Haman was honoured, but not of Mordecai; and the mad common people dazled with the royall apparell of the foxe Herod, cryed, The voice of God, and not of man; but yet Chriſt gaue no ſuch teſtimony of him, but as he was a beaſt, ſo he eſteemed him. So dealt the Prophets alſo with the wicked; and S. Iohn termeth Antichriſt a Beaſt and a Dragon, to whom the wicked hypocrites attribute title of Lord God the Pope. S. Paul likened the High prieſt to a whited wall; and Dauid the wicked Princes to dogs and bulls▪ but all theſe had the ſpirit of propheſie and diſcerning.
But the wiſedome of a poore man is not heard. The rich doth wrong, and is not reproued, and vttereth folly and is praiſed: the poore man doth right and is not fauoured, he vttereth wiſedome, and they ſay, What fellow is this? When as Chriſt taught in the Temple, Ioh. 7. 14. 15. they ſay, How knoweth he the Scripture, ſeeing he neuer learned? Here is a miracle, a plaine euidence of diuine power and extra ordinary wiſedome, yet they lightly paſſe by it, for they iudged according to his outward appearance, verſ. …4. They knew whence he was, ſpeaking contemptibly, verſ. 27. So when he taught in a Synagogue, Mark. 6. …. 3. whileſt their mindes were fixed on his ſpeeches▪ (for the no…elty of his doctrine wrought attention) they ſay, Whence hath he thoſe things? What wiſedome is this that is giuen him? But when his pouerty, and meanneſſe of his education, trade, parents, kinsfolks come into their mindes, they are offended, they yeeld no honour, affoord no entertainment, they beleeue nothing, but turne about to their olde biaſſe. So Pauls Goſpell is deſpiſed of the flanting Preachers of Corinth, becauſe his bodily preſence was weake, and his Sermons without Philoſophy and …hetoricke. He was poore, humble, ſpirituall. So do our flanting badges now adayes, that ſuite themſelues to mens humours, admiring perſons for aduantage, and make themſelues as ſtrange to their brethren, as Ruffians do to the graue, wiſe and ancient. They ſhew what ſpirit they are of, and which way they came in.
Verſe 17. The words of wiſe men are heard in quiet, more then the crie of him that ruleth among fooles.
ANother compariſon of the Leſſe, to illuſtrate the excellence of wiſedome, or dignitie of the wiſe mans ſpeeches, though his words cōmonly be not heard. For this verſe hath reference to the laſt words before. The loud noiſe & thundering words of a proud and wrathful gouernour, among ſuch like as himſelfe, ignorant, fooliſh and paſſionate, are heard. For terrible and ſounding words moſt affect the rude and paſſionate. But the words of a wiſe man in quiet, namely of a poore or meane man that hath no commanding power, but is ſubmiſſe, humble, and ſpeaketh vnderunder correction, not proudly and peremptorily, are to be heard before him. For pride, ſtomachfulneſſe▪ headineſſe, wilfulneſſe and preſumptuous foole-hardineſſe auaile little; but things are rightly and eaſily effected by wiſedome: great weights are eaſily moued and remoued by the deuice of engines, which to plaine ſtrength are impoſſible. The great words, great ſtrength and power of Xerxes was nothing good to but to dig down mountains, to make nearer paſſages of riuers, and to drinke riuers dry, as it is recorded of his hoaſt▪ For Leonidas with few words, and no noiſe, and few men ſurpriſed him, as being a Whale on the ſands, and the ioyntleſſe beaſt Alce leaning to a tree almoſt ſawne through; for theſe are taken by wiſedome, not by ſtrength. The ſubmiſſe words of a poore man ſpeaking with g ood vnderſtanding, are rather to be heard of gouernors and honorable men, then are the boiſterous words of the proud and fooliſh among fooles. For the matters of the world are ordered by the wiſedome of God, which he reuealeth to whom he will, without reſpect of perſons: for he reſpecteth his glory onelyonly. Therefore …he regardeth the lowlineſſe of the poore, and ſendeth the rich empty away. He deſpiſeth not the poore for his pouertie, nor accepteth the perſon of the rich to giuegive him wiſedome, &c. becauſe of his riches, though the rich foole arrogateth all to himſelfe, tāquā proprio iure. All this is euident by the parable aforeſaid.
Verſe 18. Wiſedome is better then weapons of warre: but one ſinner deſtroyeth much good.
A Third compariſon to illuſtrate the excellencie of wiſedome. Weapons and engines auaile much in warres, for no warre is made-without them: but let them be as good and as ſtrong as they can be, yet wiſedome is ſtronger. For where wiſedome is wanting, weapons are as ready to turne their points vponupon their maiſters, as againſt the enemies, as the Madianites did, and as the Iewes in the laſt ſiege and vtter ouerthrow of Ieruſalem and their whole nation did. This is a thing confeſſed of eueryevery good warrier, that weapons are nothing without wiſedome and counſell, and that wiſedome giueth the dead blow, as Tully ſaith, Parua ſunt ſoris arma, niſi eſt conſilium domi; and not Achilles▪ but Vlyſſes is termed Poliporthos, the ſacker of cities. One wiſe Commander is better then many fighting men. The Lion that is Leader or Captaine of Harts, is better then an Hart that is Captaine and Leader of Lions. Therefore the ſilence of wiſedome is better then the noiſe of ſtrength. If the ſhip be not gouerned by the skilfull Pilot, the rowers ſhall by their ſtrength but runne her on the rockes and into the ſands▪ …herefore …e that ſitteth at the ſterne, and diſcerneth the coaſts, bringeth the ſhip to the hauen rather then the mariners. And this was the glory of the Romanes, that they conquered the world by wiſedom, not by ſtrength. The Romanes were ciuill and prudent, other nations barbarous and ſtrong. If beaſts knew their ſtrength, they would beare rule ouer man, and bring him into ſubiection vnderunder them, to labour for them as they do for him, and would prey vponupon him. If Abſolon had obeyed the counſell of Achitophel, 2. Sam. 17. 1. 2. 3. he had preuailed againſt Dauid; but being yong and heady, ſtrong and furious, ſuch like violent courſes beſt pleaſed him. For when Huſhai told him of an hoaſt like the ſands of the ſea ſhore for multitude, and that it ſhould fall on Dauid and his men like dew, not leauing a man aliue, and that they would draw downe cities with ropes into the riuer, not leauing one ſtone behinde them, he preferred this violent fury before the murdering counſell of Achitophel. For the Lord had appointed to defeate the good counſell of Achitophel, that he might turne Abſolons fooliſh ſtrength againſt himſelfe. If Rehoboam had followed the ſage counſell of the Ancients, and not taken the violent courſes of the yong men, he had not loſt ten parts of his kingdome.
And one ſinner deſtroyeth much good. The Hebrew is Vechotea, that is, one declining, diuerting, aberring from the right way or ſtraight courſe into by-wayes. The words may be taken as a confirmation of the former ſentence concerning the excellency & neceſſity of wiſedome in warres. He that faileth but once in policy or counſell through neglect, ſhall weaken his hoaſt, and giuegive aduantage to the aduerſary, & haply loſe all his former victories, as Hannibal and Attilius Regulus, and many more ſtout warriers hauehave done Or rather they are an explication or illuſtration of wiſedome, by a diſtinction of wiſedome and wiſe men. For there is wiſedome ioyned with the feare of God, commonly called good wiſedome; and there is worldly craſtineſſe, which Saint Iames termeth, earthly ſenſuall, and diuelliſh, Iam▪ 3. 15. and the ſonne of Sirach termeth it, execrable malice. Such was the counſell of Achitophel and Herod. This wiſedome is ſerpentine and diabolicall, like that of the High prieſt, princes, and Phariſes againſt Chriſt, and his ſpirituall kingdome. It is ſuggeſted of luſt, and ingeſted of Sathan.
One ſinner deſtroyeth much good, as one wiſeman, fearing God, doth much good, as the Parable afore ſhewed, and the example of good Obadiah and Iob teſtifie; and of Huſhai alſo. So againe, one fraudulent, crafty guilefull perſon bringeth a curſe vponupon a whole common-wealth, as Ieroboam did, whoſe execrable deuice, to ſtabliſh his kingdome; ſee 1. King. 12. 26. to the end▪ So Herod to ſtabliſh himſelfe in his kingdome, ſlew all the children in Bethlem, and the coaſts about, that were two yeares olde and vnderunder. Such were the plots of Abſolon againſt Dauid, of the high Prieſt, and princes of the Iewes againſt Chriſt. The one will get a kingdome by wicked wiſedome, and the other preſerue their kingdome by wicked wiſedome. But good is neither gotten nor preſerued by euill. For God wil be God, and glorified only, and man ſhall be a beaſt. The miſchiuous imaginations of the wicked ſhall not proſper. Such is the wiſedome of Antichriſt, and to conclude, of the Diuell and all his children. All euill proceedeth of them, and in the end falleth vponupon them, as the dew that riſeth out of the ground, and falleth downe vponupon the ground. Therefore, how profitable and wiſe ſoeuer the counſel of a wicked man ſeemeth to be, yet giuegive no eare vntounto him, though our ſelues (being euill) are euer inclinable to the worſe part. For his counſells and doings (in the end) will marre all. He will but ſhew foorth witty folly, and bring deſolation, ſhame, and perpetuall ignominy. All ſhall be in the end but the crackling of thornes vnderunder a pot. For they do hatch Cockatrice egges, and weaue the Spiders web, Eſay 59. 5. They are crafty fooles, hindering what good they can, and doing euil, hurting many, and killing themſelues. There is nothing in them but ſelfe-louelove, pride, hatred, and mocking of them that are good. The good wiſedome of God in his children which is humble and louing, they deſpiſe, and deride, exalting and preferring their owne ſerpentine ſuttlety. For they are of the Diuell, ſeeking their owne wils, luſts, and glory, not Gods, nor any mans good.