Commentary on Ecclesiastes, Dedication 2
TO THE RIGHT VVorſhipfull and worthy-minded Gentlemen, Sir Iames Fowlerton, Sir Dauid Murray, Sir Peter Oſburne, Knights: Mr. Iohn Murray, Mr. William Car…e, Mr. Henry Gibbe, of his Maieſties Bed-Chamber, Mr. Emmanuel Giffard, one of the Gentlemen of his Maieſties Priuy-chamber, Eſq. Mr. James Douglaſſe, Mr. Richard Jones, Mr. Endymion Porter, Mr. John Heron, and Mr. John Parker, Eſquires: Grace and Peace be multiplyed.
RIGHT WORSIPFVLL, and worthy minded Gentlemen: Hauing in the firſt place elected the diuine, learned, iudicious, enriched with wiſedome, and piety, for the patronage of this worke, I hauehave alſo further beſtowed the ſame on you, (nil minuit de lumine lumen) to the end that being ſhielded with reuerend, and pious grauity▪ in the Van, and guarded by generous and vnblemiſhable vertue in the Rere, I may be ſafely protected from the ſnarling detraction of enuie on the one ſide, and receiue a fauourable conſtruction of what may be amiſſe on the other. The vniuerſality, and excellency of the ſubiect, hath enlarged my dedication; It is Solomons Ethiks, his tractate de ſummo bono, of the chiefe, and compleat felicity, and the worlds vanity, and therefore the very roote, ſeede, or kernell of all happy knowledge, both of good, and euill in all things, naturall, politicall, eccleſiaſticall. Contraria iuxta ſe poſita magis illuceſcunt, ſay the Phyloſophers; and ſaith a Father. Qui malum non nouit, perfecte bonum non intelligit, He that hath not knowne euill, doth not perfectly vnderſtand good. As the earth, ſo the Arts hauehave their weeds, from which they are purged by their Phyſicion. Truth is like Gold in the Mine: Vprightneſſe is ſur▪rounded and clouded with calumnies: Wiſedome is darkened with ſophiſtry▪ Impurus ſpiritus ſe immiſcit in omnibus: The vncleane ſpirit intrudes himſelfe into eueryevery thing. Solomon therefore doth not onelyonly foreign, id eſt aſtruere, poſitiuely auouch and lay downe the grounds of true felicitie, but alſo foreign, id eſt, deſtruere, deſtroy the falſe and counterfeit felicities of mans darke heart, and that by euident arguments, drawne from ſuch grounds as the wiſe-men of the world could not finde, groping like the Sodomites for Lots doore, but could not finde it; not ſo quicke-ſighted as hee that ſaw men walking like trees. For as they ſay, Nullum elementum ponderat ſuo loco, No element is ponderous in his place; ſo they being in corruption, felt no weight of corruption, no more then the Fiſhes in the Sea and wormes of the Earth feele the weight of either. Worldly wiſedome is wearineſſe, both to the body and minde▪ and a vexation of ſpirit. For being it ſelfe crooked, it cannot rectifie things crooked. Mirth is madneſſe. Royall magnificence is tranſitorie and m…table. The ſageſt aduiſements depend on vncertaine iſſues. Proſperitie and aduerſitie are ſet one againſt another, as hill againſt dale. The reſtleſſe Pole is immoueably fixed in his place; as the grinding milſtone, ſo is the earth in her centre a maſſe of mutabilities. Of the heauens there is a conſtant reuolution, vp and downe, to and fro, they neuer hauehave the ſame face, neuer hold the ſame countenance, at leaſt from the firſt motion till the end of times. Here is the difficulty of prognoſtication. Omnia verſantur in perpetuo aſcenſu & deſcenſu; There is a perpetuall aſcending and deſcending of life, and ſtate. EueryEvery man, eueryevery ſtate, eueryevery thing is a Planet, whoſe ſphericall reuolutions are ſome of longer, ſome of ſhorter continuance. Ʋulgar iudgements are variable; their counſels groundleſſe. Scinditur incertum ſtudia in contraria vulgus; but the prudent deſignes of ſage States are firme; euen ſo are the imaginations of the wiſeſt worldlings in all their wayes, and enterprizes; but the foundation of God remaineth ſure. Their wiſe ſayings are applauded, when they doe but dreame waking, and raue like men in ſickneſſe, thinking themſelues to be in Dothan, when they are in the middeſt of Samaria; 2 Kings 6. When they are on the ſureſt ground, they walke on pinnacles; againe, when they are naked in the middeſt of their enemies Camp…, they are armed in the ſtrongeſt fort. For the hand of God doth all, that men might feare before him, and not leane to their owne wiſedome. Yet vaine man would be wiſe, ſeeing he is but a wild Aſſes Colt, ſaith Iob. He would be happy, being but a maſſe of mortalities. For being the moſt compound and vniuerſall nature, as concerning his plaſme, and ſo the moſt excellent by creation, he is the moſt miſerable by degeneration. Nam bonum optimum corruptum fit peſſimum. And how much greater then is the corruption of his ſpirit? That is to be ſeene by the corruption of the moſt excellent ſpirit. Both hauehave their reſtraints, and limitations; yet hath not God left man in deſperation, but in his eternall wiſedome prouided meanes of reſtauration, which here is begun, and there finiſhed, whence the Authour of corruption fell. This reſtauration is firſt the renouation, or change of the centre, the roote of man, I meane his heart or ſpirit of his minde; then of his ſpirits veſſell, I meane the brutall nature, or inferiour part, which I take to be the ſperme, or quinteſſence of the vniuerſe, and then are all things renued with him; 2 Cor. 5. 17. Felicity therefore is here to be had, and by the holy endeauours of renewed wiſedome to be obtained. But this good in this vale of miſery is imperfect, yet in continuall motion, and progreſſe to perfection, though the whole engine with all the furniture thereof, man, and eueryevery condition and ſtate of life, ethike, politike, eccleſiaſtike, groane vnderunder the burthen of vanity. Here then is wiſedome and worke for the curious Alchymiſt, who ſurpaſſeth common capacities. Here is the skill that extracteth gall out of hony, and hony out of gall. Here is the Phyloſophers ſtone, that turneth yron that baſe mettall, into gold the pureſt mettall, euen the ſoueraigne good that ouercommeth euill, yea, that turneth things in their natures curſed, into bleſſings, the beginnings of endleſſe torments into eternall glory, the light that expelleth darkneſſe, the life that ſwalloweth vp death, the ſpirit that weareth out the leproſie, canker, and rottenneſſe of the ſpirit, of the veſſell, of the perſon, of the outward ſtate. To omit the many learned dotages of the worldly wiſe, and madneſſes of ſelfe-willed Idiots; ſome man thinketh himſelfe happy, if he knoweth the euils of this life, and with all hath knowledge to auoid them, and in procuring of good vntounto himſelfe for his bodily eaſe, comfort, and pleaſure, thinkes that by this wiſedome he hath obtained the chiefe good, and ſo kiſſeth his hand, and ſacrificeth to his net, his ſubtle, ſound pate, as he iudgeth. Here is his vttermoſt extent, in this ſphere is he rowled as the Sow in the mire. Secondly, ſome man againe eſteemeth ſuch a one but brutiſhly ſubtle, becauſe he doth not good to others as well as to himſelfe, as the principle of humanity requireth; Quod tibi vis fieri, fac alijs, Doe as thou wouldeſt be done to. Therefore becauſe he is cautelous, and prouident for himſelfe, and communicateth to others alſo, he iudgeth himſelfe to be that happy man. He excelleth indeed the former brute, as he againe doth that vegetable one; Eccles. 4. 8. euen as the ayre excelleth the water, and that the earth. But the wiſedomes of theſe three conioyned by vnion into one indiuiduall, are but as an excellent veſſell, or receptacle for this laſt. Laſtly, another who is truly wiſe indeed, excludeth this man from happineſſe yet, becauſe he is but as a beautifull body without a quickning ſpirit, which is pietie, the ſoule or ſupernaturall ſpirit, enlining the reſt. So that neither the wiſe vegetable, nor the wiſe brutall or ſenſible, nor the wiſe reaſonable or humane, but the wiſe ſpirituall organized with the reſt (as I may ſay) is onelyonly capable of this ſoueraigne good of Solomon. This onelyonly knoweth what is good in euill things and ſtates, what euill in good things and States, what is good for himſelfe in both, in this vaine life, according to that line and meaſure that God dealeth to man. This wiſedome ordereth and enliueth the other wiſedomes, being a ſupernaturall gift, the diuine influence of the ſanctifying Spirit: For they being ſeuered from this, are but an eye without the optike ſpirit, which indeed is no eye, but a dead member. The like we ſee in the ſtructure of mans veſſell, id eſt, in the vegetable and brutall ſpirits, but the reaſonable ſoule enliueth, moueth, and ordereth them both, or rather her ſelfe in and by them, by vertue of her vnion with them, whereby they become rationall.
The degrees of this good to be gathered out of Solomons foreign, or poſitiue doctrine, are briefly theſe:
1. To be in a calling, according to Gods generall decree; Gen. 3. 19. Otherwiſe a man is a belial, a ſluggard, a diſſolute, diſperſt, incompact member, out of fauour with God and man, and his owne conſcience, and lyeth open to many miſeries, as he is the fitteſt ſubiect to be ſentina malorum, the ſinke of euils.
2. To labour in that lawfull calling, to exerciſe his talent, that his Lord may receiue his owne with aduantage.
3. To labour with diligence, Chapter 9. 10. of this booke. Hereby many bodily miſeries, and occaſions of ſpirituall temptations alſo are auoyded. For a man to be negligent in his buſineſſe, is to be brother to a waſter, as Solomon ſaith elſe where.
4. To comfort and ſolace the body with the fruits of our labours, all the creatures from the higheſt heauen to the centre of the earth, ſeruing to no other purpoſe then the reparation & conſeruation of the ſoules fraile, corruptible veſſell: For the ſoule her ſelf is enliued, fed & conſerued by another World, the Word of God effectuall by the ſpirit that ſpeaketh therein. The body is ex limo terrae, of the ſlime or ſeede of the vniuerſe; but the ſoule is ex alia propagine, progenie.
5. As we hauehave receiued good▪ ſo to be faithfull diſpenſers thereof, viz. to communicate to others, wherein the eſſence of charity conſisteth. Communicating of mutuall duties, is the bond of ciuill or ſociable life, whereby a man in any condition of life, in harmefull occurrences, and vnfortunate accidents, is preſerued, helped, relieued, and the beneuolous aſpect of neighbours congratulating his proſperous ſtate, is a lightſome, pleaſant, and comfortable thing. Moreouer, danti dabitur, & qua menſura metimini, vobis metietur. But this communicating is of all gifts and duties, towards equals, ſuperiours, and inferiours, euen of eueryevery one in their place and calling towards others, in oeconomike, ethike, politike ſtate. Thus farre the Heathen man goeth, but here he makes a ſtand, he cannot tranſcend his Orbe. All things are made for man, ſaith Cicero, and man is borne for man, to be ſeruiceable and comfortable one to another in ſociable life. Therefore all theſe degrees doe but as it were conſtitute the veſſell of the quickning ſpirit.
6. The ſixt and laſt degree therefore of felicity, is piety towards God, ſincerity in diuine worſhip, briefly ſhut vp in this word, Feare God, and keepe his Commandements. It is totum hominis, or totus homo, the whole man, without which he is but praeſtantiſſimum brutum. What this feare, and obedience is, is ſet downe in the Law of Moſes at large, which is more largely and plainely expounded by the Prophets, and they againe by the life and doctrine of our Sauiour Chriſt, and that againe by the Apoſtles, and they by Paſtors and Teachers to the Worlds end. This is that compleate ſoueraigne good, of ſoule, body, and ſtate, poſitiuely taught in this Treatiſe. Which in a word is this, the wiſe demeanor of a man towards himſelfe, towards others, towards God, in things concerning his owne body, and perſon, concerning communicating, or ſympathiſing others, concerning diuine worſhip according to the direction of Gods Word. Theſe degrees muſt not be ſundered, but kept intire of him that would be compleatly happy, ſo farre forth as happineſſe can be obtained in this confuſed, enormous World. Men being ignorant of this ſixe-fold vnion, fall into many errours, run out into many extremities, and plunge themſelues into a gulfe of miſeries, yea, and digladiate among themſelues, prayſing, diſprayſing, blaming, excuſing they know not what, euen toſſed in a labyrinth. But he that builds on this ground, and walketh in this light, riddeth himſelfe and others out of many, euen infinite errours, and miſeries of this vaine life. One man will be very deuout and zealous, but what inconueniences runneth he into, when he neglests his particular calling? and of the practiſe of how many duties and goods that by him might be done, is he depriued? Cert… in quo peccaueris, in eodem puniêris. Wherein a man ſinneth, therein ſhall he be puniſhed; pouerty, debt, impriſonment, &c. ſhall fall vponupon him, and the obiecting of his profeſſion to ſcandall, is no ſmall matter. Sed peccat in tutiorem partem; But I ſay, what inforceth that offence at all? He that ſaith, Deum timè, feare God; ſaith alſo, Mandata eius ſerua, Keepe his commandements; whereof diligent labour in a calling is one. For want whereof a man omitteth much good, and offers himſelfe to many temptations, and ſnares. Another laboureth diligently, and worſhippeth God, but neglects the duties of charity, whereof in theſe dayes there are not a few. Saint Iames complayneth of ſuch. Another inſiſting on duties of charity, neglecteth the duties of piety. But to reckon vp the extremities, and errours of men in the breach of this vnion, which yet would all be wiſe, and ſeeme happy to themſelues, is an endleſſe worke. A ſound and prudent ſpirit within a man, is better then a World of Bookes. Therefore Saint Iohn ſaith, that thoſe few leaues of the Goſpell by him penned, among a World of Bookes that might hauehave beene made of Chriſts ſayings and doings, are ſufficient, what needeth more? Neither the whole Scriptures, nor the Ʋolumes of the Fathers, nor what can be vttered by voyce, can preuaile, where an heart is wanting. And who can giuegive man an vnderſtanding heart, but God onelyonly? yet are men preſumptuous, therefore they come not to the fountaine of wiſedome, and ſo liue and die in vanity. Thus hauehave I briefly declared the very life, and ſubſtance of this Treatiſe of the wiſe and aged King, whoſe ſentences, though they ſeeme to be difficult and independent, collected by ſome that hauehave taken them from his mouth, vponupon occaſions vttered; yet are they doubtleſſe a continued ſpeech, purpoſely penned, eueryevery thing orderly cohearing, and methodically colliming at the ſame obiect. The more wiſe and aged, moſt commonly the leſſe diſcourſiue; and much talking is tedious, their ſentences are briefe, fundamentall, and pithy, and their words ſeeme oft times very independent. Beſides this, Solomon, without regard to artificiall ſtructure, vttereth his experiments, and that from the heart to the heart, not from the braine to the eare, (as common vſe among many is in theſe heartleſſe dayes) and alſo as the ſanctifying Spirit of God moued him. Therefore are his words pure without tincture, altogether of ſpirituall relliſh, and without any taſte of the caske. For his maine drift is to caſt man wholly out of himſelfe, that he might be found in Chriſt alone, or elſe be vtterly loſt. Cap. 12. 13. Phil. 3. 8. 9. 10.
Now my earneſt deſire, reuerend, religious, and learned Gentlemen, louers of learning, ſpeciall fauourers, and friends of the learned and vertuous, is, that you would iudge theſe labours of mine amongſt others, worthy your acceptation, rather valuing the ſame in your generous ſpirits, according to the mind of him that honoureth, and loueth your vertues, then reſpecting the dignity of the worke it ſelfe, which notwithſtanding ſhall be ſuch like as it ſhall pleaſe you to accept, and the Lord to worke by it in the hearts of the Readers without whoſe quickning Spirit, the whole Scripture is but a dead letter, but into whoſe noſtrils the Lord ſhall breathe againe the breath of eternall life, it is to them no noſe of waxe, as the Papiſts ſay, but a plaine euen way, a lanterne to the feete, a light to the paths. Howſoeuer, we are vntounto God the ſweet ſauour of Chriſt in them that are ſaued, and in them that periſh; 2 Cor. 2. 15. And vntounto you this publike teſtimony of my obſeruance, and louelove for your louelove to our gifts and calling, I truſt ſhall be acceptable; which I ſhall recompence againe with my continuall and hearty prayers to Almighty God, the Father of lights, and fountaine of all good, that the true felicity and chiefe good reuealed to, and penned by Solomon, and here explained, may be plentifully conferred vponupon you, to your greateſt comfort here in your ſpirits, ſoules, bodies, ſtates, and perfect glory of all in the Kingdome of glory.
London, 1. Ian. 1621. Your VVorſhips in the Lord to be commanded, TH. GR.